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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Peter's necessary vindication of what he did in receiving Cornelius and his friends into the church, from the censure he lay under for it among the brethren, and their acquiescence in it, ver. 1-18. II. The good success of the gospel at Antioch, and the parts adjacent, ver. 19-21. III. The carrying on of the good work that was begun at Antioch, by the ministry of Barnabas first, and afterwards of Paul in conjunction with him, and the lasting name of Christian first given to the disciples there, ver. 22-26. IV. A prediction of an approaching famine, and the contribution that was made among the Gentile converts for the relief of the poor saints in Judea, upon that occasion, ver. 27-30.
Adam Clarke: Commentary on the Bible - 1831
Peter returns to Jerusalem, and is accused of having associated with the Gentiles, Rom 8:1-3. He defends himself by relating at large the whole business concerning Cornelius, Rom 8:4-17. His defense is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, Rom 8:18. An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phoenice, Cyprus, and Antioch, Rom 8:19-21. The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, Rom 8:22, Rom 8:23. His character, Rom 8:24. He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are first called Christians, Rom 8:25, Rom 8:26. Certain prophets foretell the dearth which afterwards took place in the reign of the Emperor Claudias, Rom 8:27, Rom 8:28. The disciples send relief to their poor brethren to Judea, by the hands of Barnabas and Saul, Rom 8:29, Rom 8:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 11:1, Peter, being accused for going in to the Gentiles, Act 11:5, makes his defence; Act 11:18, which is accepted; Act 11:19, The gospel being spread in Phenice, and Cyprus, and Antioch, Barnabas is sent to confirm them; Act 11:26, The disciples there are first called Christians; Act 11:27, They send relief to the brethren in Judea in time of famine.
11:111:1: Լուա՛ն առաքեալքն եւ եղբարքն որք էին ՚ի կողմանս Հրեաստանի, զի եւ ՚ի հեթանո՛սս ընկալան զբանն Աստուծոյ[2376]։ [2376] Ոմանք. Եւ եղբարք որ էին։
11. Առաքեալները եւ Հրէաստանի կողմերում գտնուող եղբայրները լսեցին, որ հեթանոսների մէջ էլ են ընդունել Աստծու խօսքը:
11 Առաքեալներն ու եղբայրները, որոնք Հրէաստանի կողմերն էին, լսեցին թէ հեթանոսներն ալ Աստուծոյ խօսքը ընդուներ են։
Լուան առաքեալքն եւ եղբարք որ էին ի կողմանս Հրէաստանի, զի եւ ի հեթանոսս ընկալան զբանն Աստուծոյ:

11:1: Լուա՛ն առաքեալքն եւ եղբարքն որք էին ՚ի կողմանս Հրեաստանի, զի եւ ՚ի հեթանո՛սս ընկալան զբանն Աստուծոյ[2376]։
[2376] Ոմանք. Եւ եղբարք որ էին։
11. Առաքեալները եւ Հրէաստանի կողմերում գտնուող եղբայրները լսեցին, որ հեթանոսների մէջ էլ են ընդունել Աստծու խօսքը:
11 Առաքեալներն ու եղբայրները, որոնք Հրէաստանի կողմերն էին, լսեցին թէ հեթանոսներն ալ Աստուծոյ խօսքը ընդուներ են։
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11:11: Услышали Апостолы и братия, бывшие в Иудее, что и язычники приняли слово Божие.
11:1  ἤκουσαν δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν ἰουδαίαν ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ θεοῦ.
11:1. Ἤκουσαν (They-heard) δὲ (moreover,"οἱ (the-ones) ἀπόστολοι (setees-off) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) οἱ (the-ones) ὄντες ( being ) κατὰ (down) τὴν (to-the-one) Ἰουδαίαν (to-an-Ioudaia,"ὅτι (to-which-a-one) καὶ (and) τὰ (the-ones) ἔθνη (nations) ἐδέξαντο ( they-received ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
11:1. audierunt autem apostoli et fratres qui erant in Iudaea quoniam et gentes receperunt verbum DeiAnd the apostles and brethren, who were in Judea, heard that the Gentiles also had received the word of God.
1. Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God.
11:1. Now the Apostles and brothers who were in Judea heard that the Gentiles had also received the Word of God.
11:1. And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God:

1: Услышали Апостолы и братия, бывшие в Иудее, что и язычники приняли слово Божие.
11:1  ἤκουσαν δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν ἰουδαίαν ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ θεοῦ.
11:1. audierunt autem apostoli et fratres qui erant in Iudaea quoniam et gentes receperunt verbum Dei
And the apostles and brethren, who were in Judea, heard that the Gentiles also had received the word of God.
11:1. Now the Apostles and brothers who were in Judea heard that the Gentiles had also received the Word of God.
11:1. And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Vindication.
1 And the apostles and brethren that were in Judæa heard that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: 6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times: and all were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Cæsarea unto me. 12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house: 13 And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. 17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? 18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

The preaching of the gospel to Cornelius was a thing which we poor sinners of the Gentiles have reason to reflect upon with a great deal of joy and thankfulness; for it was the bringing of light to us who sat in darkness. Now it being so great a surprize to the believing as well as the unbelieving Jews, it is worth while to enquire how it was received, and what comments were made upon it. And here we find,

I. Intelligence was presently brought of it to the church in Jerusalem, and thereabouts; for Cesarea was not so far from Jerusalem but that they might presently hear of it. Some for good-will, and some for ill-will, would spread the report of it; so that before he himself had returned to Jerusalem the apostles and the brethren there and in Judea heard that the Gentiles also had received the word of God, that is, the gospel of Christ, which is not only a word of God, but the word of God; for it is the summary and centre of all divine revelation. They received Christ; for his name is called the Word of God, Rev. xix. 13. Not only that the Jews who were dispersed into the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that the Gentiles also themselves, with whom it had hitherto been thought unlawful to hold common conversation, were taken into church-communion, that they had received the word of God. That is, 1. That the word of God was preached to them, which was a greater honour put upon them than they expected. Yet I wonder this should seem strange to those who were themselves commissioned to preach the gospel to every creature. But thus often are the prejudices of pride and bigotry held fast against the clearest discoveries of divine truth. 2. That it was entertained and submitted to by them, which was a better work wrought upon them than they expected. It is likely they had got a notion that if the gospel were preached to the Gentiles it would be to no purpose, because the proofs of the gospel were fetched so much out of the Old Testament, which the Gentiles did not receive: they looked upon them as not inclined to religion, nor likely to receive the impressions of it; and therefore were surprized to hear that they had received the word of the Lord. Note, We are too apt to despair of doing good to those who yet, when they are tried, prove very tractable.

II. That offence was taken at it by the believing Jews (v. 2, 3): When Peter had himself come up to Jerusalem, those that were of the circumcision, those Jewish converts that still retained a veneration for circumcision, contended with him. They charged it upon him as a crime that he went in to men uncircumcised, and did eat with them; and thereby they think he has stained, if not forfeited, the honour of his apostleship, and ought to come under the censure of the church: so far were they from looking upon him as infallible, or as the supreme head of the church that all were accountable to, and he to none. See here, 1. How much it is the bane and damage of the church, to monopolize it, and to exclude those from it, and from the benefit of the means of grace, that are not in every thing as we are. There are narrow souls that are for engrossing the riches of the church, as there are that would engross the riches of the world, and would be placed alone in the midst of the earth. These men were of Jonah's mind, who, in a jealousy for his people, was angry that the Ninevites received the word of God, and justified himself in it. 2. Christ's ministers must not think it strange if they be censured and quarrelled with, not only by their professed enemies, but by their professing friends; not only for their follies and infirmities, but for their good actions seasonably and well done; but, if we have proved our own work, we may have rejoicing in ourselves, as Peter had, whatever reflections we may have from our brethren. Those that are zealous and courageous in the service of Christ must expect to be censured by those who, under pretence of being cautious, are cold and indifferent. Those who are of catholic, generous, charitable principles, must expect to be censured by such as are conceited and strait-laced, who say, Stand by thyself, I am holier than thou.

III. Peter gave such a full and fair account of the matter of fact as was sufficient, without any further argument or apology, both to justify him, and to satisfy them (v. 4): He rehearsed the matter from the beginning, and laid it before them in order, and then could appeal to themselves whether he had done amiss; for it appeared all along God's own work, and not his.

1. He takes it for granted that if they had rightly understood how the matter was they would not have contended with him, and commended him. And it is a good reason why we should be moderate in our censures, and sparing of them, because if we rightly understood that which we are so forward to run down perhaps we should see cause to run in with it. When we see others do that which looks suspicious, instead of contending with them, we should enquire of them what ground they went upon; and, if we have not an opportunity to do that, should ourselves put the best construction upon it that it will bear, and judge nothing before the time.

2. He is very willing to stand right in their opinion, and takes pains to give them satisfaction. He does not insist upon his being the chief of the apostles, for he was far from the thought of that supremacy which his pretended successors claim. Nor does he think it enough to tell them that he is satisfied himself in the grounds he went upon, and they need not trouble themselves about it; but he is ready to give a reason of the hope that is in him concerning the Gentiles, and why he had receded from his former sentiments, which were the same with theirs. It is a debt we owe both to ourselves and to our brethren to set those actions of ours in a true light which at first looked ill and gave offence, that we may remove stumbling-blocks out of our brethren's way. Let us now see what Peter pleads in his own defence.

(1.) That he was instructed by a vision no longer to keep up the distinctions which were made by the ceremonial law; he relates the vision (v. 5, 6), as we had it before ch. x. 9, &c. The sheet which was there said to be let down to the earth he here says came even to him, which circumstance intimates that it was particularly designed for instruction to him. We should thus see all God's discoveries of himself, which he has made to the children of men, coming even to us, applying them by faith to ourselves. Another circumstance here added is that when the sheet came to him he fastened his eyes upon it, and considered it, v. 6. If we would be led into the knowledge of divine things, we must fix our minds upon them, and consider them. He tells them what orders he had to eat of all sorts of meat without distinction, asking no questions for conscience' sake, v. 7. It was not till after the flood (as it should seem) that man was allowed to eat flesh at all, Gen. ix. 3. That allowance was afterwards limited by the ceremonial law; but now the restrictions were taken off, and the matter set at large again. It was not the design of Christ to abridge us in the use of our creature-comforts by any other law than that of sobriety and temperance, and preferring the meat that endures to eternal life before that which perishes. He pleads that he was as averse to the thoughts of conversing with Gentiles, or eating of their dainties, as they could be, and therefore refused the liberty given him: Not so, Lord; for nothing common or unclean has at any time entered into my mouth, v. 8. But he was told from heaven that the case was now altered, that God had cleansed those persons and things which were before polluted; and therefore that he must no longer call them common, nor look upon them as unfit to be meddled with by the peculiar people (v. 9); so that he was not to be blamed for changing his thoughts, when God had changed the thing. In things of this nature we must act according to our present light; yet must not be so wedded to our opinion concerning them as to be prejudiced against further discoveries, when the matter may either be otherwise or appear otherwise; and God may reveal even this unto us, Phil. iii. 15. And, that they might be sure he was not deceived in it, he tells them it was done three times (v. 10), the same command given, to kill and eat, and the same reason, because that which God hath cleansed is not to be called common, repeated a second and third time. And, further to confirm him that it was a divine vision, the things he saw did not vanish away into the air, but were drawn up again into heaven, whence they were let down.

(2.) That he was particularly directed by the Spirit to go along with the messengers that Cornelius sent. And, that it might appear that the vision was designed to satisfy him in this matter, he observes to them the time when the messengers came--immediately after he had that vision; yet, lest this should not be sufficient to clear his way, the Spirit bade him go with the men that were then sent from Cesarea to him, nothing doubting (v. 11, 12); though they were Gentiles he went to, and went with, yet he must make no scruple of going along with them.

(3.) That he took some of his brethren along with him, who were of the circumcision, that they might be satisfied as well as he; and these he had brought up from Joppa, to witness for him with what caution he proceeded, foreseeing the offence that would be taken at it. He did not act separately, but with advice; not rashly, but upon due deliberation.

(4.) That Cornelius had a vision too, by which he was directed to send for Peter (v. 13): He showed us how he had seen a angel in his house, that bade him send to Joppa for one Simon, whose surname is Peter. See how good it is for those that have communion with God, and keep up a correspondence with heaven, to compare notes, and communicate their experiences to each other; for hereby they may strengthen one another's faith: Peter is the more confirmed in the truth of his vision by Cornelius's, and Cornelius by Peter's. Here is something added in what the angel said to Cornelius; before it was, Send for Peter, and he shall speak to thee, he shall tell thee what thou oughtest to do (ch. x. 6, 32); but here it is, "He shall tell thee words whereby thou and thy house shall be saved (v. 14), and therefore it is of vast concern to thee, and will be of unspeakable advantage, to send for him." Note, [1.] The words of the gospel are words whereby we may be saved, eternally saved; not merely by hearing them and reading them, but by believing and obeying them. They set the salvation before us, and show us what it is; they open the way of salvation to us, and, if we follow the method prescribed us by them, we shall certainly be saved from wrath and the curse, and be for ever happy. [2.] Those that embrace the gospel of Christ will have salvation brought by it to their families: "Thou and all thy house shall be saved; thou and thy children shall be taken into covenant, and have the means of salvation; thy house shall be as welcome to the benefit of the salvation, upon their believing, as thou thyself, even the meanest servant thou hast. This day is salvation come to this house," Luke xix. 9. Hitherto salvation was of the Jews (John iv. 22), but now salvation is brought to the Gentiles as much as ever it was with the Jews; the promises, privileges, and means of it are conveyed to all nations as amply and fully, to all intents and purposes, as ever it had been appropriated to the Jewish nation.

(5.) That which put the matter past all dispute was the descent of the Holy Ghost upon the Gentile hearers; this completed the evidence that it was the will of God that he should take the Gentiles into communion. [1.] The fact was plain and undeniable (v. 15): "As I began to speak" (and perhaps he felt some secret reluctance in his own breast, doubting whether he was in the right to preach to the uncircumcised), "presently the Holy Ghost fell on them in as visible signs as on us at the beginning, in which there could be no fallacy." Thus God attested what was done, and declared his approbation of it; that preaching is certainly right with which the Holy Ghost is given. The apostle supposes this, when he thus argues with the Galatians: Received you the Spirit by the works of the law, or by the hearing of faith? Gal. iii. 2. [2.] Peter was hereby put in mind of a saying of his Master's, when he was leaving them (ch. i. 5): John baptized with water; but you shall be baptized with the Holy Ghost, v. 16. This plainly intimated, First, that the Holy Ghost was the gift of Christ, and the product and performance of his promise, that great promise which he left with them when he went to heaven. It was therefore without doubt from him that this gift came; and the filling of them with the Holy Ghost was his act and deed. As it was promised by his mouth, so it was performed by his hand, and was a token of his favour. Secondly, That the gift of the Holy Ghost was a kind of baptism. Those that received it were baptized with it in a more excellent manner than any of those that even the Baptist himself baptized with water. [3.] Comparing that promise, so worded, with this gift just now conferred, when the question was started, whether these persons should be baptized or no, he concluded that the question was determined by Christ himself (v. 17): "Forasmuch then as God gave them the like gift as he did to us--gave it to us as believing in the Lord Jesus Christ, and to them upon their believing in him--What was I, that I could withstand God? Could I refuse to baptize them with water, whom God had baptized with the Holy Ghost? Could I deny the sign to those on whom he had conferred the thing signified? But, as for me, who was I? What! able to forbid God? Did it become me to control the divine will, or to oppose the counsels of Heaven?" Note, Those who hinder the conversion of souls withstand God; and those take too much upon them who contrive how to exclude from their communion those whom God has taken into communion with himself.

IV. This account which Peter gave of the matter satisfied them, and all was well. Thus, when the two tribes and a half gave an account to Phinehas and the princes of Israel of the true intent and meaning of their building themselves an altar on the banks of Jordan, the controversy was dropped, and it pleased them that it was so, Josh. xxii. 30. Some people, when they have fastened a censure upon a person, will stick to it, though afterwards it appear ever so plainly to be unjust and groundless. It was not so here; for these brethren, though they were of the circumcision, and their bias went the other way, yet, when they heard this, 1. They let fall their censures: they held their peace, and said no more against what Peter had done; they laid their hand upon their mouth, because now they perceived that God did it. Now those who prided themselves in their dignities as Jews began to see that God was staining their pride, by letting in the Gentiles to share, and to share equally, with them. And now that prophecy was fulfilled, Thou shalt no more be haughty because of my holy mountain, Zeph. iii. 11. 2. They turned them into praises. They not only held their peace from quarrelling with Peter, but opened their mouths to glorify God for what he had done by and with Peter's ministry; they were thankful that their mistake was rectified, and that God had shown more mercy to the poor Gentiles than they were inclined to show them, saying, Then hath God also to the Gentiles granted repentance unto life! He hath granted them not only the means of repentance, in opening a door of entrance for his ministers among them, but the grace of repentance, in having given them his Holy Spirit, who, wherever he comes to be a Comforter, first convinces, and gives a sight of sin and sorrow for it, and then a sight of Christ and joy in him. Note, (1.) Repentance, if it be true, is unto life. It is to spiritual life; all that truly repent of their sins evidence it by living a new life, a holy, heavenly, and divine life. Those that by repentance die unto sin thenceforward live unto God; and then, and not till then, we begin to live indeed, and it shall be to eternal life. All true penitents shall live, that is, they shall be restored to the favour of God, which is life, which is better than life; they shall be comforted with the assurance of the pardon of their sins, and shall have the earnest of eternal life, and at length the fruition of it. (2.) Repentance is God's gift; it is not only his free grace that accepts it, but his mighty grace that works it in us, that takes away the heart of stone, and gives us a heart of flesh. The sacrifice of God is a broken spirit; it is he that provides himself this lamb. (3.) Wherever God designs to give life he gives repentance; for this is a necessary preparative for the comforts of a sealed pardon and a settled peace in this world, and for the seeing and enjoying of God in the other world. (4.) It is a great comfort to us that God has exalted his Son Jesus, not only to give repentance to Israel, and the remission of sins (ch. v. 31), but to the Gentiles also.
Adam Clarke: Commentary on the Bible - 1831
11:1: And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.
Albert Barnes: Notes on the Bible - 1834
11:1: And the apostles and brethren - The Christians who Were in Judea.
Heard ... - So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensitiveness in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: the apostles: Act 8:14, Act 8:15; Gal 1:17-22
the Gentiles: Act 10:34-38, Act 14:27, Act 15:3; Gen 49:10; Psa 22:27, Psa 96:1-10; Isa 11:10, Isa 32:15; Isa 35:1, Isa 35:2, Isa 42:1, Isa 42:6, Isa 49:6, Isa 52:10, Isa 60:3, Isa 62:2; Jer 16:19; Hos 2:23; Amo 9:11, Amo 9:12; Mic 5:7; Zep 2:11, Zep 3:9; Zac 2:11, Zac 8:20-23; Mal 1:11; Mat 8:11; Mar 16:5; Luk 2:32; Rom 15:7-12
Geneva 1599
11:1 And (1) the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
(1) Peter, being reprehended without reason by the unskilful and ignorant, does not object and say that he should not be judged by any, but openly gives an account of his actions.
John Gill
11:1 And the apostles and brethren that were in Judea,.... The rest of the twelve apostles, and the private members of the churches that were in Judea, for there were in it now more churches than that at Jerusalem, Acts 9:31
heard that the Gentiles had also received the word of God; as well as Samaria, Acts 8:14 the news by some means or other were quickly brought to them, and no doubt but they also heard that they had received the Holy Ghost, his extraordinary gifts, as well as his special grace, though no mention is made of them.
Robert Jamieson, A. R. Fausset and David Brown
11:1 PETER VINDICATES HIMSELF BEFORE THE CHURCH IN JERUSALEM FOR HIS PROCEDURE TOWARDS THE GENTILES. (Acts 11:1-18)
the apostles and brethren . . . in Judea--rather, "throughout Judea."
11:211:2: Բայց յորժամ ե՛լ Պետրոս յԵրուսաղէմ, խղճէին ՚ի նմանէ որ ՚ի թլփատութենէ անտի հաւատացեալքն[2377]. [2377] Ոմանք. ՚Ի թլփատութենէ հաւատացեալքն էին։
2. Բայց երբ Պետրոսը Երուսաղէմ ելաւ, հրէութիւնից դարձած հաւատացեալները մեղադրում էին նրան եւ ասում.
2 Երբ Պետրոս Երուսաղէմ գնաց, թլփատուածները անոր հետ կը վիճէին
Բայց յորժամ ել Պետրոս յԵրուսաղէմ, խղճէին ի նմանէ որ ի թլփատութենէ անտի [53]հաւատացեալքն էին:

11:2: Բայց յորժամ ե՛լ Պետրոս յԵրուսաղէմ, խղճէին ՚ի նմանէ որ ՚ի թլփատութենէ անտի հաւատացեալքն[2377].
[2377] Ոմանք. ՚Ի թլփատութենէ հաւատացեալքն էին։
2. Բայց երբ Պետրոսը Երուսաղէմ ելաւ, հրէութիւնից դարձած հաւատացեալները մեղադրում էին նրան եւ ասում.
2 Երբ Պետրոս Երուսաղէմ գնաց, թլփատուածները անոր հետ կը վիճէին
zohrab-1805▾ eastern-1994▾ western am▾
11:22: И когда Петр пришел в Иерусалим, обрезанные упрекали его,
11:2  ὅτε δὲ ἀνέβη πέτρος εἰς ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς
11:2. Ὅτε (Which-also) δὲ (moreover) ἀνέβη (it-had-stepped-up,"Πέτρος (a-Petros,"εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem," διεκρίνοντο ( they-were-separating-through ) πρὸς (toward) αὐτὸν (to-it,"οἱ (the-ones) ἐκ (out) περιτομῆς (of-a-cutting-about,"
11:2. cum ascendisset autem Petrus in Hierosolymam disceptabant adversus illum qui erant ex circumcisioneAnd when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
11:2. Then, when Peter had gone up to Jerusalem, those who were of the circumcision argued against him,
11:2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him:

2: И когда Петр пришел в Иерусалим, обрезанные упрекали его,
11:2  ὅτε δὲ ἀνέβη πέτρος εἰς ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς
11:2. cum ascendisset autem Petrus in Hierosolymam disceptabant adversus illum qui erant ex circumcisione
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
11:2. Then, when Peter had gone up to Jerusalem, those who were of the circumcision argued against him,
11:2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
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
11:2: Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter's supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ's vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.
Albert Barnes: Notes on the Bible - 1834
11:2: They that were of the circumcision - Christians who had been converted from among the Jews.
Contended with him - Disputed; reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any special sense the vicar of Christ upon earth. If he had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the earliest Christians had no such idea of Peter's so-called authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: they: Act 10:9, Act 10:45, Act 15:1, Act 15:5, Act 21:20-23; Gal 2:12-14
John Gill
11:2 And when Peter was come up to Jerusalem,.... From Caesarea, after he had stayed some certain days in Cornelius's house; so a journey from Caesarea to Jerusalem is called an ascending from the one to the other, Acts 25:1 because Jerusalem stood on higher ground, as well as was the metropolis of the country; and this was a journey of six hundred furlongs, or seventy five miles, for so far, according to Josephus (t), was Caesarea distant from Jerusalem:
they that were of the circumcision, which phrase designs not only the circumcised Jews that believed in Christ, for such were all they of the church at Jerusalem, or at least proselytes that had been circumcised, for as yet there were no uncircumcised Gentiles among them; but those of them, who were most strenuous for circumcision, and made it not only a bar of church communion, but even of civil conversation:
these contended with him; litigated the point, disputed the matter with him, complained against him, and quarrelled with him. Epiphanius says (u), that Cerinthus, that arch-heretic, was at the head of this contention.
(t) De Bello Jud. l. 1. c. 3. sect. 5. (u) Contr. Haeres. l. 1. Haeres. 28.
Robert Jamieson, A. R. Fausset and David Brown
11:2 they . . . of the circumcision--not the Jewish Christians generally, for here there were no other, but such as, from their jealousy for "the middle wall of partition" which circumcision raised between Jew and Gentile, were afterwards known as "they of the circumcision." They doubtless embraced apostles as well as others.
11:311:3: եւ ասէին, եթէ եմուտ առ արս անթլփատս՝ եւ եկե՛ր ընդ նոսա[2378]։ [2378] Ոսկան. Եթէ մտեր առ արս... եւ կերեր ընդ նոսա։
3. «Չթլփատուած մարդկանց մօտ մտաւ եւ նրանց հետ կերաւ»:
3 Ու կ’ըսէին թէ՝ «Դուն անթլփատ մարդոց քով մտար եւ անոնց հետ հաց կերար»։
եւ ասէին եթէ` [54]Եմուտ առ արս անթլփատս եւ եկեր`` ընդ նոսա:

11:3: եւ ասէին, եթէ եմուտ առ արս անթլփատս՝ եւ եկե՛ր ընդ նոսա[2378]։
[2378] Ոսկան. Եթէ մտեր առ արս... եւ կերեր ընդ նոսա։
3. «Չթլփատուած մարդկանց մօտ մտաւ եւ նրանց հետ կերաւ»:
3 Ու կ’ըսէին թէ՝ «Դուն անթլփատ մարդոց քով մտար եւ անոնց հետ հաց կերար»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: говоря: ты ходил к людям необрезанным и ел с ними.
11:3  λέγοντες ὅτι εἰσῆλθες πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγες αὐτοῖς.
11:3. λέγοντες ( forthing ) ὅτι (to-which-a-one) εἰσῆλθεν (it-had-came-into) πρὸς (toward) ἄνδρας (to-men) ἀκροβυστίαν (to-an-extremity-stuffing-unto) ἔχοντας ( to-holding ) καὶ (and) συνέφαγεν (it-had-devoured-together) αὐτοῖς. (unto-them)
11:3. dicentes quare introisti ad viros praeputium habentes et manducasti cum illisSaying: Why didst thou go in to men uncircumcised and didst eat with them?
3. saying, Thou wentest in to men uncircumcised, and didst eat with them.
11:3. saying, “Why did you enter to uncircumcised men, and why did you eat with them?”
11:3. Saying, Thou wentest in to men uncircumcised, and didst eat with them.
Saying, Thou wentest in to men uncircumcised, and didst eat with them:

3: говоря: ты ходил к людям необрезанным и ел с ними.
11:3  λέγοντες ὅτι εἰσῆλθες πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγες αὐτοῖς.
11:3. dicentes quare introisti ad viros praeputium habentes et manducasti cum illis
Saying: Why didst thou go in to men uncircumcised and didst eat with them?
3. saying, Thou wentest in to men uncircumcised, and didst eat with them.
11:3. saying, “Why did you enter to uncircumcised men, and why did you eat with them?”
11:3. Saying, Thou wentest in to men uncircumcised, and didst eat with them.
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
3: Примечательно, что верующие из иудеев (обрезанных) упрекают Петра не за то, что он проповедал язычникам Евангелие и крестил их, а зато лишь, что "ходил к людям необрезанным и ел с ними..." По существу, они не могли ничего возразить против проповеди Христа между язычниками, так как не могли забыть повеления Самого Господа учить все народы, крестя их - Мф XXVIII:18. Протест их касался лишь допущенного Петром общения с необрезанными. "Тако быша еще косни ученицы Того, Который Сам некогда столь сильно боролся против неразумно упрекавших Его "яко с мытари и грешники Сей яст и пиет..." В данном случае протест крайних ревнителей иудейского закона и обычаев, даже не заповеданных Моисеем, а лишь составлявших предания неведомых старцев, был тем опаснее, что был проявлением того лжеучения, которое после с такою резкостью распространяли иудействующие лжеучители, и которое готово было требовать обязательности всего иудейства с его обрезанием и обычаями для вступления в христианство. Это было уже крайностью, с которой борется Петр, впоследствии еще более Павел - даже после того, как апостольский собор раз навсегда покончил с этим вопросом в своих авторитетных постановлениях.
Adam Clarke: Commentary on the Bible - 1831
11:3: Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter's conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: -
Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc.
Albert Barnes: Notes on the Bible - 1834
11:3: And didst eat with them - See the notes on Act 10:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Act 10:23, Act 10:28, Act 10:48; Luk 15:2; Co1 5:11; Jo2 1:10
John Gill
11:3 Saying, thou wentest into men uncircumcised,.... Into the houses of such, and lodged with them, and familiarly conversed with them:
and didst eat with them; which, according to the traditions of the Jews, were unlawful; See Gill on Acts 10:28 they say nothing about his preaching to them, and baptizing them, because these were so manifestly agreeable to the commission of Christ, in Mt 28:19 and yet how these could be without the other, is not easy to say.
Robert Jamieson, A. R. Fausset and David Brown
11:3 Thou wentest in . . . But Peter rehearsed the matter, &c.--These objectors scruple not to demand from Peter, though the first among the apostles, an explanation of his conduct; nor is there any insinuation on Peter's part of disrespect towards his authority in that demand--a manifest proof that such authority was unknown both to the complainers and to himself.
11:411:4: Եւ սկսաւ Պետրոս պատմել նոցա կարգաւ՝ եւ ասէ.
4. Եւ Պետրոսն սկսեց հերթով պատմել նրանց ու ասաց.
4 Պետրոս ալ սկսաւ բանը կարգով պատմել անոնց.
Եւ սկսաւ Պետրոս պատմել նոցա կարգաւ եւ ասէ:

11:4: Եւ սկսաւ Պետրոս պատմել նոցա կարգաւ՝ եւ ասէ.
4. Եւ Պետրոսն սկսեց հերթով պատմել նրանց ու ասաց.
4 Պետրոս ալ սկսաւ բանը կարգով պատմել անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Петр же начал пересказывать им по порядку, говоря:
11:4  ἀρξάμενος δὲ πέτρος ἐξετίθετο αὐτοῖς καθεξῆς λέγων,
11:4. ἀρξάμενος ( Having-firsted ) δὲ (moreover,"Πέτρος (a-Petros," ἐξετίθετο ( it-was-placing-out ) αὐτοῖς (unto-them) καθεξῆς (of-held-down) λέγων (forthing,"
11:4. incipiens autem Petrus exponebat illis ordinem dicensBut Peter began and declared to them the matter in order, saying:
4. But Peter began, and expounded unto them in order, saying,
11:4. And Peter began to explain to them, in an orderly manner, saying:
11:4. But Peter rehearsed [the matter] from the beginning, and expounded [it] by order unto them, saying,
But Peter rehearsed [the matter] from the beginning, and expounded [it] by order unto them, saying:

4: Петр же начал пересказывать им по порядку, говоря:
11:4  ἀρξάμενος δὲ πέτρος ἐξετίθετο αὐτοῖς καθεξῆς λέγων,
11:4. incipiens autem Petrus exponebat illis ordinem dicens
But Peter began and declared to them the matter in order, saying:
11:4. And Peter began to explain to them, in an orderly manner, saying:
11:4. But Peter rehearsed [the matter] from the beginning, and expounded [it] by order unto them, saying,
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
4-17: Пересказ кесарийского события Петром почти буквально точен с рассказом Дееписателя. Петр не прямо отвечает на обращенный к нему упрек о хождении к обрезанным и общении с ними, а просто устраняет его столь непререкаемо явленной волей Божией относительно принятия язычников в Церковь Христову. Когда это последнее было сделано, - не столько волею и действиями Петра, как волею и знамениями Божиими, - было бы, очевидно, неразумным противодействием Богу не признать их полноправными членами Братства Христова, общение с которыми уже не могло быть чем-либо зазорным. После такого объяснения, зазиравшие Петра не только успокоились, но и славили Бога, даровавшего и язычникам покаяние в жизнь, т. е. вечную, в вечном Царстве Христовом. "Видишь ли, говорит св. Златоуст, как все сделано речью Петра, обстоятельно рассказавшего о случившемся? Потому они и славили Бога, что Он и тем даровал покаяние: так они смирились от этих слов! Тогда-то, наконец, открылась дверь веры язычникам..."
Adam Clarke: Commentary on the Bible - 1831
11:4: But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης. This is the very style of St. Luke; see his Gospel, Luk 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.
Albert Barnes: Notes on the Bible - 1834
11:4: But Peter rehearsed - Greek: Peter beginning, explained it to them in order; that is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement of facts is usually the best way of disarming prejudice and silencing opposition. Opposition most commonly arises from prejudice, or from false and exaggerated statements, and such opposition can be best removed, not by angry contention, but by an unvarnished relation of facts. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the church.
And expounded it - Explained it; stated it as it actually occurred.
In order - One event after another, as they happened. He thus showed that his own mind had been as much biased as theirs, and stated in what manner his prejudices had been removed. It often happens that those who become most zealous and devoted in any new measures for the advancement of religion were as much opposed to them at first as others. They are led from one circumstance to another, until their prejudices die away, and the providence and Spirit of God indicate clearly their duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: Act 14:27; Jos 22:21-31; Pro 15:1; Luk 1:3
John Gill
11:4 But Peter rehearsed the matter from the beginning,.... Of the vision at Joppa;
and expounded it by order unto them; or related every particular, in a very methodical and orderly manner: he did not insist upon his authority as an apostle, and much less pretended to a primacy to the rest of the apostles; but submitted to have his case heard, examined, and judged of by the body of the brethren.
John Wesley
11:4 Peter laid all things before them - So he did not take it ill to be questioned, nor desire to be treated as infallible. And he answers the more mildly because it related to a point which he had not readily believed himself.
11:511:5: Ես էի ՚ի քաղաքին Յոպպէ յաղօ՛թս, եւ տեսի զարմացմա՛ն տեսիլ. իջանել անօ՛թ ինչ իբրեւ կտաւոյ մեծի, զչորեցունց տտնոց կախեա՛լ յերկնից՝ եւ եհա՛ս մինչեւ առ իս[2379]։ [2379] Ոմանք. ՚Ի քաղաքին ՚ի Յոպպէ... եւ տեսանէի ՚ի զարմացման տեսիլ. իջեալ անօթ... եւ հասեալ մինչեւ առ իս։
5. «Ես Յոպպէ քաղաքում աղօթում էի եւ յափշտակութեան մէջ մի տեսիլք տեսայ. իջնում էր մի անօթ, մեծ սփռոցի նման, չորս ծայրերից երկնքից կախուած, որ հասաւ մինչեւ ինձ մօտ:
5 «Ես Յոպպէ քաղաքը աղօթք կ’ընէի ու մտքի յափշտակութեան մէջ տեսիլք մը տեսայ. աման մը մեծ կտաւի պէս՝ չորս ծայրերէն երկնքէն կախուած իջաւ ու մինչեւ ինծի հասաւ,
Ես էի ի քաղաքին ի Յոպպէ յաղօթս, եւ տեսանէի զարմացման տեսիլ, իջանել անօթ ինչ իբրեւ կտաւոյ մեծի զչորեցունց տտնոց կախեալ յերկնից, եւ եհաս մինչեւ առ իս:

11:5: Ես էի ՚ի քաղաքին Յոպպէ յաղօ՛թս, եւ տեսի զարմացմա՛ն տեսիլ. իջանել անօ՛թ ինչ իբրեւ կտաւոյ մեծի, զչորեցունց տտնոց կախեա՛լ յերկնից՝ եւ եհա՛ս մինչեւ առ իս[2379]։
[2379] Ոմանք. ՚Ի քաղաքին ՚ի Յոպպէ... եւ տեսանէի ՚ի զարմացման տեսիլ. իջեալ անօթ... եւ հասեալ մինչեւ առ իս։
5. «Ես Յոպպէ քաղաքում աղօթում էի եւ յափշտակութեան մէջ մի տեսիլք տեսայ. իջնում էր մի անօթ, մեծ սփռոցի նման, չորս ծայրերից երկնքից կախուած, որ հասաւ մինչեւ ինձ մօտ:
5 «Ես Յոպպէ քաղաքը աղօթք կ’ընէի ու մտքի յափշտակութեան մէջ տեսիլք մը տեսայ. աման մը մեծ կտաւի պէս՝ չորս ծայրերէն երկնքէն կախուած իջաւ ու մինչեւ ինծի հասաւ,
zohrab-1805▾ eastern-1994▾ western am▾
11:55: в городе Иоппии я молился, и в исступлении видел видение: сходил некоторый сосуд, как бы большое полотно, за четыре угла спускаемое с неба, и спустилось ко мне.
11:5  ἐγὼ ἤμην ἐν πόλει ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ·
11:5. Ἐγὼ (I) ἤμην ( I-was ) ἐν (in) πόλει (unto-a-city) Ἰόππῃ (unto-an-Ioppe) προσευχόμενος ( goodly-holding-toward ) καὶ (and) εἶδον (I-had-seen) ἐν (in) ἐκστάσει (unto-a-standing-out) ὅραμα, (to-a-discerning-to,"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) καθιεμένην (to-being-sent-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"καὶ (and) ἦλθεν (it-had-came) ἄχρι (unto-whilst) ἐμοῦ: (of-ME)
11:5. ego eram in civitate Ioppe orans et vidi in excessu mentis visionem descendens vas quoddam velut linteum magnum quattuor initiis submitti de caelo et venit usque ad meI was in the city of Joppe praying: and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners. And it came even unto me.
5. I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me:
11:5. “I was in the city of Joppa praying, and I saw, in an ecstasy of mind, a vision: a certain container descending, like a great linen sheet being let down from heaven by its four corners. And it drew near to me.
11:5. I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:

5: в городе Иоппии я молился, и в исступлении видел видение: сходил некоторый сосуд, как бы большое полотно, за четыре угла спускаемое с неба, и спустилось ко мне.
11:5  ἐγὼ ἤμην ἐν πόλει ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ·
11:5. ego eram in civitate Ioppe orans et vidi in excessu mentis visionem descendens vas quoddam velut linteum magnum quattuor initiis submitti de caelo et venit usque ad me
I was in the city of Joppe praying: and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners. And it came even unto me.
11:5. “I was in the city of Joppa praying, and I saw, in an ecstasy of mind, a vision: a certain container descending, like a great linen sheet being let down from heaven by its four corners. And it drew near to me.
11:5. I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:5: See -33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: was: Act 10:9-18
in a: Act 22:17; Co2 12:1-3
and it: Jer 1:11-14; Eze 2:9; Amo 7:4-7, Amo 8:2
John Gill
11:5 I was in the city of Joppa,.... And so it is called by Josephus (w), and in the Apocrypha:
"And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there.'' (1 Maccabees 10:75)
"The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt.'' (2 Maccabees 12:3)
here he was praying in an house of Simon the tanner, upon the top of it, and about the sixth hour of the day, or twelve o'clock at noon, which was one of the times of prayer with the Jews; See Gill on Acts 10:9,
and in a trance I saw a vision; with the eyes of his understanding; for the organs of his body were quite senseless and useless, which was as follows:
a certain vessel descend, as it had been a great sheet; a vessel which looked like a great sheet,
let down from heaven by four corners; to the earth, which four corners were knit, and perhaps were held and let down by angels, and in this visionary way were seen by Peter, though not expressed:
and it came even to me; descended upon the housetop where Peter was praying; and which was necessary, that he might see what was upon it, and receive instruction from it; and that it was very near him is evident from what is after said to him, when he was bid to arise, and kill and eat what was upon it; and therefore it could not be hanging in the air, but must be let down upon the very spot where he was.
(w) Antiqu. l. 9. c. 10. sect. 2.
John Wesley
11:5 Being in a trance - Which suspends the use of the outward senses.
11:611:6: Յոր պշուցեա՛լ հայէի. եւ տեսի զչորքոտանիս երկրի, եւ զգազանս, եւ զսողունս, եւ զթռչունս երկնից։
6. Մինչ ակնապիշ նայում էի դրան, տեսայ երկրի չորքոտանիները, գազանները, սողունները եւ երկնքի թռչունները:
6 Որուն վրայ աչքս տնկեր կը նայէի եւ տեսայ չորքոտանիներ ու գազաններ եւ սողուններ ու երկնքի թռչուններ։
Յոր պշուցեալ հայէի, եւ տեսի զչորքոտանիս երկրի եւ զգազանս եւ զսողունս եւ զթռչունս երկնից:

11:6: Յոր պշուցեա՛լ հայէի. եւ տեսի զչորքոտանիս երկրի, եւ զգազանս, եւ զսողունս, եւ զթռչունս երկնից։
6. Մինչ ակնապիշ նայում էի դրան, տեսայ երկրի չորքոտանիները, գազանները, սողունները եւ երկնքի թռչունները:
6 Որուն վրայ աչքս տնկեր կը նայէի եւ տեսայ չորքոտանիներ ու գազաններ եւ սողուններ ու երկնքի թռչուններ։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: Я посмотрел в него и, рассматривая, увидел четвероногих земных, зверей, пресмыкающихся и птиц небесных.
11:6  εἰς ἣν ἀτενίσας κατενόουν καὶ εἶδον τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ.
11:6. εἰς (into) ἣν (to-which) ἀτενίσας (having-stretched-along-to,"κατενόουν (I-was-considering-down-unto,"καὶ (and) εἶδον (I-had-seen) τὰ (to-the-ones) τετράποδα ( to-four-footed ) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) τὰ (to-the-ones) θηρία (to-beastlets) καὶ (and) τὰ (to-the-ones) ἑρπετὰ (to-creepers) καὶ (and) τὰ (to-the-ones) πετεινὰ ( to-flying-belonged-of ) τοῦ (of-the-one) οὐρανοῦ: (of-a-sky)
11:6. in quod intuens considerabam et vidi quadrupedia terrae et bestias et reptilia et volatilia caeliInto which looking, I considered and saw fourfooted creatures of the earth and beasts and creeping things and fowls of the air.
6. upon the which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and fowls of the heaven.
11:6. And looking into it, I considered and saw the four-footed beasts of the earth, and the wild beasts, and the reptiles, and the flying things of the air.
11:6. Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air:

6: Я посмотрел в него и, рассматривая, увидел четвероногих земных, зверей, пресмыкающихся и птиц небесных.
11:6  εἰς ἣν ἀτενίσας κατενόουν καὶ εἶδον τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ.
11:6. in quod intuens considerabam et vidi quadrupedia terrae et bestias et reptilia et volatilia caeli
Into which looking, I considered and saw fourfooted creatures of the earth and beasts and creeping things and fowls of the air.
11:6. And looking into it, I considered and saw the four-footed beasts of the earth, and the wild beasts, and the reptiles, and the flying things of the air.
11:6. Upon the which when I had fastened mine eyes, I considered, and saw 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▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: fastened: Act 3:4; Luk 4:20
John Gill
11:6 Upon the which when I had fastened mine eyes,.... Not of his body, but of his mind; for this was only in vision presented to him, when he was as Paul was, not knowing whether in the body or out of it:
I considered: being intent upon this object, he considered in his mind what it was, and what it should mean; it being something strange and unusual; which came down from heaven, and out of it, and came so close and near to him, that it engrossed all his thoughts, and was the subject of deep meditation:
and saw four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air; not pourtrayed upon the sheet, but standing or walking upon it; the Syriac Version leaves out, "the wild beasts"; and the Ethiopic versions, "the creeping things"; but both are in the Greek copies, and in other versions.
11:711:7: Եւ լուայ բարբառ որ ասէր ցիս. Արի՛ Պե՛տրոս՝ զե՛ն եւ կե՛ր։
7. Եւ լսեցի մի ձայն, որ ինձ ասում էր. «Վե՛ր կաց, Պետրո՛ս, մորթի՛ր եւ կե՛ր»:
7 Եւ ձայն մը լսեցի, որ կ’ըսէր ինծի. ‘Ելի՛ր, Պետրոս, մորթէ՛ ու կեր’։
Եւ լուայ բարբառ որ ասէր ցիս. Արի, Պետրոս, զեն եւ կեր:

11:7: Եւ լուայ բարբառ որ ասէր ցիս. Արի՛ Պե՛տրոս՝ զե՛ն եւ կե՛ր։
7. Եւ լսեցի մի ձայն, որ ինձ ասում էր. «Վե՛ր կաց, Պետրո՛ս, մորթի՛ր եւ կե՛ր»:
7 Եւ ձայն մը լսեցի, որ կ’ըսէր ինծի. ‘Ելի՛ր, Պետրոս, մորթէ՛ ու կեր’։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: И услышал я голос, говорящий мне: встань, Петр, заколи и ешь.
11:7  ἤκουσα δὲ καὶ φωνῆς λεγούσης μοι, ἀναστάς, πέτρε, θῦσον καὶ φάγε.
11:7. ἤκουσα (I-heard) δὲ (moreover) καὶ (and) φωνῆς (of-a-sound) λεγούσης (of-forthing) μοι (unto-me,"Ἀναστάς, (Having-had-stood-up,"Πέτρε, (Petros,"θῦσον (thou-should-have-surged) καὶ (and) φάγε. (thou-should-have-had-devoured)
11:7. audivi autem et vocem dicentem mihi surgens Petre occide et manducaAnd I heard also a voice saying to me: Arise, Peter. Kill and eat.
7. And I heard also a voice saying unto me, Rise, Peter; kill and eat.
11:7. Then I also heard a voice saying to me: ‘Rise up, Peter. Kill and eat.’
11:7. And I heard a voice saying unto me, Arise, Peter; slay and eat.
And I heard a voice saying unto me, Arise, Peter; slay and eat:

7: И услышал я голос, говорящий мне: встань, Петр, заколи и ешь.
11:7  ἤκουσα δὲ καὶ φωνῆς λεγούσης μοι, ἀναστάς, πέτρε, θῦσον καὶ φάγε.
11:7. audivi autem et vocem dicentem mihi surgens Petre occide et manduca
And I heard also a voice saying to me: Arise, Peter. Kill and eat.
11:7. Then I also heard a voice saying to me: ‘Rise up, Peter. Kill and eat.’
11:7. And I heard a voice saying unto me, Arise, Peter; slay and eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
11:7 And I heard a voice saying unto me,.... As he apprehended in his mind; and this voice he heard in the same sense and manner, as the Apostle Paul heard when in a trance, Acts 22:17.
arise, Peter, slay and eat; that is, get up and slay some of these creatures upon the sheet, and dress them and eat them.
11:811:8: Եւ ասեմ. Քա՛ւ լիցի Տէր, զի խառնակ ինչ եւ անսուրբ ո՛չ երբէք եմուտ ՚ի բերան իմ։
8. Բայց ես ասացի. «Քա՛ւ լիցի, Տէ՛ր, որովհետեւ երբեք իմ բերանը պիղծ եւ անմաքուր բան չի մտել»:
8 Բայց ես ըսի. ‘Քա՛ւ լիցի, Տէ՛ր, վասն զի պիղծ կամ անմաքուր բան մը ամենեւին մտած չէ իմ բերանս’։
Եւ ասեմ. Քաւ լիցի, Տէր, զի խառնակ ինչ եւ անսուրբ ոչ երբեք եմուտ ի բերան իմ:

11:8: Եւ ասեմ. Քա՛ւ լիցի Տէր, զի խառնակ ինչ եւ անսուրբ ո՛չ երբէք եմուտ ՚ի բերան իմ։
8. Բայց ես ասացի. «Քա՛ւ լիցի, Տէ՛ր, որովհետեւ երբեք իմ բերանը պիղծ եւ անմաքուր բան չի մտել»:
8 Բայց ես ըսի. ‘Քա՛ւ լիցի, Տէ՛ր, վասն զի պիղծ կամ անմաքուր բան մը ամենեւին մտած չէ իմ բերանս’։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Я же сказал: нет, Господи, ничего скверного или нечистого никогда не входило в уста мои.
11:8  εἶπον δέ, μηδαμῶς, κύριε, ὅτι κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου.
11:8. εἶπον (I-had-said) δέ (moreover,"Μηδαμῶς, (Lest-moreover-unto-any,"κύριε, (Authority-belonged,"ὅτι (to-which-a-one) κοινὸν (commoned) ἢ (or) ἀκάθαρτον (un-cleansable) οὐδέποτε (not-moreover-whither-also) εἰσῆλθεν (it-had-came-into) εἰς (into) τὸ (to-the-one) στόμα (to-a-mouth) μου. (of-me)
11:8. dixi autem nequaquam Domine quia commune aut inmundum numquam introivit in os meumAnd I said: Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
8. But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
11:8. But I said: ‘Never, lord! For what is common or unclean has never entered into my mouth.’
11:8. But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth:

8: Я же сказал: нет, Господи, ничего скверного или нечистого никогда не входило в уста мои.
11:8  εἶπον δέ, μηδαμῶς, κύριε, ὅτι κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου.
11:8. dixi autem nequaquam Domine quia commune aut inmundum numquam introivit in os meum
And I said: Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
11:8. But I said: ‘Never, lord! For what is common or unclean has never entered into my mouth.’
11:8. But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: common: Mar 7:2; Rom 14:14
unclean: Lev 10:10, Lev 11:47; Ezr 9:11, Ezr 9:12; Hos 9:3; Rom 14:14; Co1 7:14
John Gill
11:8 But I said, not so, Lord,.... For he took the voice he heard to be the voice of the Lord, and yet he was not obedient to the heavenly vision, and even though he was an hungry; which shows what a strict observer he was of the ceremonies of the law, and how much he was prejudiced in favour of them:
for nothing common or unclean hath at any time entered into my mouth; he had not suffered anything to come within his lips; he had not even tasted, and much less ate anything that was forbidden by the ceremonial law, so strictly had he observed it.
11:911:9: Պատասխանի ետ ինձ երկի՛ցս անգամ բարբառն յերկնից. Զոր Աստուած սրբեաց՝ դու մի՛ խառնակ համարիր[2380]։ [2380] Ոսկան. Պատասխանի ետ բարբառն երկիցս անգամ յերկնից։
9. Երկրորդ անգամ երկնքից ձայնն ինձ պատասխանեց. «Ինչ որ Աստուած մաքուր է դարձրել, դու այն պիղծ մի՛ համարիր»:
9 Երկրորդ անգամ այն ձայնը երկնքէն ըսաւ. ‘Զայն որ Աստուած մաքրեց, դուն պիղծ մի՛ սեպեր’։
Պատասխանի ետ ինձ երկիցս անգամ բարբառն յերկնից. Զոր Աստուած սրբեաց` դու մի՛ խառնակ համարիր:

11:9: Պատասխանի ետ ինձ երկի՛ցս անգամ բարբառն յերկնից. Զոր Աստուած սրբեաց՝ դու մի՛ խառնակ համարիր[2380]։
[2380] Ոսկան. Պատասխանի ետ բարբառն երկիցս անգամ յերկնից։
9. Երկրորդ անգամ երկնքից ձայնն ինձ պատասխանեց. «Ինչ որ Աստուած մաքուր է դարձրել, դու այն պիղծ մի՛ համարիր»:
9 Երկրորդ անգամ այն ձայնը երկնքէն ըսաւ. ‘Զայն որ Աստուած մաքրեց, դուն պիղծ մի՛ սեպեր’։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: И отвечал мне голос вторично с неба: что Бог очистил, того ты не почитай нечистым.
11:9  ἀπεκρίθη δὲ φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ, ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
11:9. ἀπεκρίθη (It-was-separated-off) δὲ (moreover) ἐκ (out) δευτέρου (of-second) φωνὴ (a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky," Ἃ ( To-which ) ὁ (the-one) θεὸς (a-Deity) ἐκαθάρισεν (it-cleansed-to,"σὺ (thou,"μὴ (lest) κοίνου. (thou-should-en-common)
11:9. respondit autem vox secundo de caelo quae Deus mundavit tu ne commune dixerisAnd the voice answered again from heaven: What God hath made clean, do not thou call common.
9. But a voice answered the second time out of heaven, What God hath cleansed, make not thou common.
11:9. Then the voice responded a second time from heaven, ‘What God has cleansed, you shall not call common.’
11:9. But the voice answered me again from heaven, What God hath cleansed, [that] call not thou common.
But the voice answered me again from heaven, What God hath cleansed, [that] call not thou common:

9: И отвечал мне голос вторично с неба: что Бог очистил, того ты не почитай нечистым.
11:9  ἀπεκρίθη δὲ φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ, ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
11:9. respondit autem vox secundo de caelo quae Deus mundavit tu ne commune dixeris
And the voice answered again from heaven: What God hath made clean, do not thou call common.
11:9. Then the voice responded a second time from heaven, ‘What God has cleansed, you shall not call common.’
11:9. But the voice answered me again from heaven, What God hath cleansed, [that] call not thou common.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: What: Act 10:28, Act 10:34, Act 10:35, Act 15:9; Ti1 4:5; Heb 9:13, Heb 9:14
John Gill
11:9 But the voice answered me again from heaven,.... From whence the former voice came, and was the voice of the Lord, or of an angel of the Lord, and which answered him again, or
a second time; not that it said to him a second time kill and eat, but what follows;
what God hath cleansed, that call not thou common; that is, had declared to be clean and fit for use, and did not defile, and could not defile the man into whose mouth it entered, and therefore ought not to be pronounced unclean, and of a defiling nature; this Jesus Christ did, who is God over all blessed for ever, and by whose death an end was put to the ceremonial law, and the distinctions of meats by it; Mt 15:11.
11:1011:10: Ա՛յս եղեւ երկիցս, եւ վերացա՛ւ դարձեալ ամենայն անօթն յերկինս[2381]։ [2381] Ոմանք. Այս եղեւ երիցս։ Ոմանք. Եւ վերացաւ անօթն յերկինս։ Եւ ոմանք. Եւ վերացաւ դարձեալ ամենայն յերկինս։
10. Այս պատահեց երեք անգամ, եւ վերստին ամէն ինչ երկինք վերացաւ:
10 Ասիկա երեք անգամ կրկնուեցաւ ու բոլորը երկինք քաշուեցաւ։
Այս եղեւ երիցս, եւ վերացաւ ամենայն դարձեալ յերկինս:

11:10: Ա՛յս եղեւ երկիցս, եւ վերացա՛ւ դարձեալ ամենայն անօթն յերկինս[2381]։
[2381] Ոմանք. Այս եղեւ երիցս։ Ոմանք. Եւ վերացաւ անօթն յերկինս։ Եւ ոմանք. Եւ վերացաւ դարձեալ ամենայն յերկինս։
10. Այս պատահեց երեք անգամ, եւ վերստին ամէն ինչ երկինք վերացաւ:
10 Ասիկա երեք անգամ կրկնուեցաւ ու բոլորը երկինք քաշուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: Это было трижды, и опять поднялось всё на небо.
11:10  τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ ἀνεσπάσθη πάλιν ἅπαντα εἰς τὸν οὐρανόν.
11:10. τοῦτο (The-one-this) δὲ (moreover) ἐγένετο ( it-had-became ) ἐπὶ (upon) τρίς, (to-thrice,"καὶ (and) ἀνεσπάσθη (it-was-up-drawn-unto) πάλιν (unto-furthered) ἅπαντα ( along-all ) εἰς (into) τὸν (to-the-one) οὐρανόν. (to-a-sky)
11:10. hoc autem factum est per ter et recepta sunt rursum omnia in caelumAnd this was done three times. And all were taken up again into heaven.
10. And this was done thrice: and all were drawn up again into heaven.
11:10. Now this was done three times. And then everything was taken up again into heaven.
11:10. And this was done three times: and all were drawn up again into heaven.
And this was done three times: and all were drawn up again into heaven:

10: Это было трижды, и опять поднялось всё на небо.
11:10  τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ ἀνεσπάσθη πάλιν ἅπαντα εἰς τὸν οὐρανόν.
11:10. hoc autem factum est per ter et recepta sunt rursum omnia in caelum
And this was done three times. And all were taken up again into heaven.
11:10. Now this was done three times. And then everything was taken up again into heaven.
11:10. And this was done three times: and all were drawn up again into heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: three: Num 24:10; Joh 13:38, Joh 21:17; Co2 12:8
John Gill
11:10 And this was done three times,.... That is, the voice from heaven answered three times, and encouraged Peter to kill and eat; and so the Ethiopic version renders it, "and he likewise said unto me the third time"; the words as before:
and all were drawn up again into heaven; the sheet with all the creatures upon it, by the same hands that let it down; the Syriac version renders it, "and all betook themselves to heaven"; as if it all went up to heaven of itself; and the Ethiopic version, "and the whole returned again to heaven"; See Gill on Acts 10:16.
11:1111:11: Եւ ահա անդէն երե՛ք արք եկին կացին առ ապարանիցն՝ ուր եսն էի, առաքեալք ՚ի Կեսարեա՛յ առ իս[2382]։ [2382] Ոմանք. Եւ ահա անդրէն... ուր էին, առաքեալք ՚ի Կեսարիա առ իս։ Յօրինակին պակասէր. Արք եկին կացին։ Եւս աստէն եւ զկնի ուրեք ուրեք գրեալ էր՝ Կեսարւեայ։
11. Եւ ահա այն պահին երեք մարդ, որ Կեսարիայից ինձ մօտ էին ուղարկուած, եկան եւ կանգնեցին այն տան առաջ, ուր ես գտնւում էի:
11 Նոյն ատեն երեք մարդ՝ Կեսարիայէն ինծի ղրկուած՝ եկան իմ եղած տանս առջեւ կեցան։
Եւ ահա անդէն երեք արք եկին կացին առ ապարանիցն ուր եսն էի, առաքեալք ի Կեսարիայ առ իս:

11:11: Եւ ահա անդէն երե՛ք արք եկին կացին առ ապարանիցն՝ ուր եսն էի, առաքեալք ՚ի Կեսարեա՛յ առ իս[2382]։
[2382] Ոմանք. Եւ ահա անդրէն... ուր էին, առաքեալք ՚ի Կեսարիա առ իս։ Յօրինակին պակասէր. Արք եկին կացին։ Եւս աստէն եւ զկնի ուրեք ուրեք գրեալ էր՝ Կեսարւեայ։
11. Եւ ահա այն պահին երեք մարդ, որ Կեսարիայից ինձ մօտ էին ուղարկուած, եկան եւ կանգնեցին այն տան առաջ, ուր ես գտնւում էի:
11 Նոյն ատեն երեք մարդ՝ Կեսարիայէն ինծի ղրկուած՝ եկան իմ եղած տանս առջեւ կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: И вот, в тот самый час три человека стали перед домом, в котором я был, посланные из Кесарии ко мне.
11:11  καὶ ἰδοὺ ἐξαυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ᾗ ἦμεν, ἀπεσταλμένοι ἀπὸ καισαρείας πρός με.
11:11. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἐξαυτῆς (out-of-it) τρεῖς ( three ) ἄνδρες (men) ἐπέστησαν (they-had-stood-upon) ἐπὶ (upon) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) ἐν (in) ᾗ (unto-which) ἦμεν, (we-were," ἀπεσταλμένοι ( having-had-come-to-be-set-off ) ἀπὸ (off) Καισαρίας (of-a-Kaisaria) πρός (toward) με. (to-me)
11:11. et ecce confestim tres viri adstiterunt in domo in qua eram missi a Caesarea ad meAnd behold, immediately there were three men come to the house wherein I was, sent to me from Caesarea.
11. And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me.
11:11. And behold, immediately there were three men standing near the house where I was, having been sent to me from Caesarea.
11:11. And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me:

11: И вот, в тот самый час три человека стали перед домом, в котором я был, посланные из Кесарии ко мне.
11:11  καὶ ἰδοὺ ἐξαυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ᾗ ἦμεν, ἀπεσταλμένοι ἀπὸ καισαρείας πρός με.
11:11. et ecce confestim tres viri adstiterunt in domo in qua eram missi a Caesarea ad me
And behold, immediately there were three men come to the house wherein I was, sent to me from Caesarea.
11:11. And behold, immediately there were three men standing near the house where I was, having been sent to me from Caesarea.
11:11. And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Act 9:10-12, Act 10:17, Act 10:18; Exo 4:14, Exo 4:27
John Gill
11:11 And behold, immediately,.... The moment the vision was over;
there were three men already come unto the house where I was; they stood before the gate, as in Acts 10:17 and as the Syriac and Ethiopic here have it, and were inquiring for Peter, whether he lodged there; and these men were
sent from Caesarea unto me; the Syriac version adds, "by Cornelius": now this incident being just at the close of the above vision, served greatly to explain it to the apostle, and encouraged him to do what he had done; and besides which, he had also the express order of the Spirit, for his going with them to Cornelius's house, as follows.
11:1211:12: Եւ ասէ ցիս Հոգին՝ երթա՛լ ընդ նոսա, եւ մի՛ ինչ խղճել. եկին ընդ իս եւ սոքա վեցեքի՛ն եղբարքս, եւ մտաք ՚ի տուն ա՛ռնն այնորիկ[2383]։ [2383] Ոմանք. ՚Ի տունն առն այ՛՛։
12. Եւ Հոգին ինձ ասաց, որ գնամ նրանց հետ առանց երկմտելու: Ինձ հետ եկան նաեւ այս վեց եղբայրները, եւ մենք մտանք այն մարդու տունը:
12 Հոգին ալ ինծի ըսաւ, որ անոնց հետ երթամ առանց խղճահարութեան։ Այս վեց եղբայրներն ալ ինծի հետ էին ու մտանք այն մարդուն տունը։
Եւ ասէ ցիս Հոգին երթալ ընդ նոսա եւ մի՛ ինչ խղճել. եկին ընդ իս եւ սոքա վեցեքին եղբարքս, եւ մտաք ի տունն առնն այնորիկ:

11:12: Եւ ասէ ցիս Հոգին՝ երթա՛լ ընդ նոսա, եւ մի՛ ինչ խղճել. եկին ընդ իս եւ սոքա վեցեքի՛ն եղբարքս, եւ մտաք ՚ի տուն ա՛ռնն այնորիկ[2383]։
[2383] Ոմանք. ՚Ի տունն առն այ՛՛։
12. Եւ Հոգին ինձ ասաց, որ գնամ նրանց հետ առանց երկմտելու: Ինձ հետ եկան նաեւ այս վեց եղբայրները, եւ մենք մտանք այն մարդու տունը:
12 Հոգին ալ ինծի ըսաւ, որ անոնց հետ երթամ առանց խղճահարութեան։ Այս վեց եղբայրներն ալ ինծի հետ էին ու մտանք այն մարդուն տունը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: Дух сказал мне, чтобы я шел с ними, нимало не сомневаясь. Пошли со мною и сии шесть братьев, и мы пришли в дом [того] человека.
11:12  εἶπεν δὲ τὸ πνεῦμά μοι συνελθεῖν αὐτοῖς μηδὲν διακρίναντα. ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὖτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός·
11:12. εἶπεν (It-had-said) δὲ (moreover,"τὸ (the-one) πνεῦμά (a-currenting,"μοι (unto-me,"συνελθεῖν (to-have-had-came-together) αὐτοῖς (unto-them) μηδὲν (to-lest-moreover-one) διακρίναντα. (to-having-separated-through) ἦλθον (They-had-came) δὲ (moreover) σὺν (together) ἐμοὶ (unto-ME,"καὶ (and) οἱ (the-ones) ἓξ (six) ἀδελφοὶ ( brethrened ) οὗτοι, (the-ones-these,"καὶ (and) εἰσήλθομεν (we-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) ἀνδρός. (of-a-man)
11:12. dixit autem Spiritus mihi ut irem cum illis nihil haesitans venerunt autem mecum et sex fratres isti et ingressi sumus in domum viriAnd the Spirit said to me that I should go with them, nothing doubting. And these six brethren went with me also: and we entered into the man's house.
12. And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man’s house:
11:12. Then the Spirit told me that I should go with them, doubting nothing. And these six brothers went with me also. And we entered into the house of the man.
11:12. And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:
And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man' s house:

12: Дух сказал мне, чтобы я шел с ними, нимало не сомневаясь. Пошли со мною и сии шесть братьев, и мы пришли в дом [того] человека.
11:12  εἶπεν δὲ τὸ πνεῦμά μοι συνελθεῖν αὐτοῖς μηδὲν διακρίναντα. ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὖτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός·
11:12. dixit autem Spiritus mihi ut irem cum illis nihil haesitans venerunt autem mecum et sex fratres isti et ingressi sumus in domum viri
And the Spirit said to me that I should go with them, nothing doubting. And these six brethren went with me also: and we entered into the man's house.
11:12. Then the Spirit told me that I should go with them, doubting nothing. And these six brothers went with me also. And we entered into the house of the man.
11:12. And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: the Spirit: Act 8:29, Act 10:19, Act 10:20, Act 13:2, Act 13:4, Act 15:7, Act 16:6, Act 16:7; Joh 16:13; Th2 2:2; Rev 22:17
nothing: Mat 1:20
these: Act 10:23, Act 10:45
John Gill
11:12 And the Spirit bade me go with them, nothing doubting,.... See Gill on Acts 10:20,
moreover, these six brethren accompanied me; it seems by this, that the six brethren that went along with Peter from Joppa to Caesarea, came also with him from thence to Jerusalem, and were now present, whom he points to; so that it looks as if Peter was aware, that he should be called to an account for his conduct, when he should come to Jerusalem; and therefore brought these six brethren with him, to be witnesses for him, of what they had seen and heard, which was a very wise and prudential step:
and we entered into the man's house; the house of Cornelius, for entering into whose house they were contending with him, and where he entered not alone, but the six brethren with him; the Ethiopic version wrongly reads "three".
Robert Jamieson, A. R. Fausset and David Brown
11:12 we entered the man's house--No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.
11:1311:13: Եւ պատմեա՛ց մեզ՝ ո՛րպէս ետես զհրեշտակն ՚ի տան իւրում, զի կա՛յր եւ ասէ՛ր ցնա. Առաքեա՛ ՚ի Յոպպէ, եւ կոչեա՛ զՍիմոն զկոչեցեալն Պետրոս.
13. Եւ նա մեզ պատմեց, թէ ինչպէս իր տանը տեսել է հրեշտակին, որ իրեն ասել է. «Յոպպէ մարդ ուղարկի՛ր եւ Պետրոս կոչուած Սիմոնին կանչի՛ր,
13 Եւ անիկա մեզի պատմեց թէ ի՛նչպէս իր տանը մէջ հրեշտակ մը տեսաւ, որ կայներ էր եւ իրեն կ’ըսէր. ‘Մա՛րդ ղրկէ Յոպպէ ու կանչէ՛ Սիմոնը որ Պետրոս ալ կը կոչուի.
Եւ պատմեաց մեզ ո՛րպէս ետես զհրեշտակն ի տան իւրում զի կայր եւ ասէր ցնա. Առաքեա ի Յոպպէ, եւ կոչեա զՍիմովն զկոչեցեալն Պետրոս:

11:13: Եւ պատմեա՛ց մեզ՝ ո՛րպէս ետես զհրեշտակն ՚ի տան իւրում, զի կա՛յր եւ ասէ՛ր ցնա. Առաքեա՛ ՚ի Յոպպէ, եւ կոչեա՛ զՍիմոն զկոչեցեալն Պետրոս.
13. Եւ նա մեզ պատմեց, թէ ինչպէս իր տանը տեսել է հրեշտակին, որ իրեն ասել է. «Յոպպէ մարդ ուղարկի՛ր եւ Պետրոս կոչուած Սիմոնին կանչի՛ր,
13 Եւ անիկա մեզի պատմեց թէ ի՛նչպէս իր տանը մէջ հրեշտակ մը տեսաւ, որ կայներ էր եւ իրեն կ’ըսէր. ‘Մա՛րդ ղրկէ Յոպպէ ու կանչէ՛ Սիմոնը որ Պետրոս ալ կը կոչուի.
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Он рассказал нам, как он видел в доме своем Ангела (святого), который стал и сказал ему: пошли в Иоппию людей и призови Симона, называемого Петром;
11:13  ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν [τὸν] ἄγγελον ἐν τῶ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα, ἀπόστειλον εἰς ἰόππην καὶ μετάπεμψαι σίμωνα τὸν ἐπικαλούμενον πέτρον,
11:13. ἀπήγγειλεν (It-messaged-off) δὲ (moreover) ἡμῖν (unto-us) πῶς (unto-whither) εἶδεν (it-had-seen) τὸν (to-the-one) ἄγγελον (to-a-messenger) ἐν (in) τῷ (unto-the-one) οἴκῳ (unto-a-house) αὐτοῦ (of-it) σταθέντα (to-having-been-stood) καὶ (and) εἰπόντα (to-having-had-said,"Ἀπόστειλον (Thou-should-have-set-off) εἰς (into) Ἰόππην (to-an-Ioppe) καὶ (and) μετάπεμψαι ( thou-should-have-dispatched-with ) Σίμωνα (to-a-Simon) τὸν (to-the-one) ἐπικαλούμενον (to-being-called-upon-unto) Πέτρον, (to-a-Petros,"
11:13. narravit autem nobis quomodo vidisset angelum in domo sua stantem et dicentem sibi mitte in Ioppen et accersi Simonem qui cognominatur PetrusAnd he told us how he had seen an angel in his house, standing and saying to him: Send to Joppe and call hither Simon, who is surnamed Peter,
13. and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter;
11:13. And he described for us how he had seen an Angel in his house, standing and saying to him: ‘Send to Joppa and summon Simon, who is surnamed Peter.
11:13. And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter:

13: Он рассказал нам, как он видел в доме своем Ангела (святого), который стал и сказал ему: пошли в Иоппию людей и призови Симона, называемого Петром;
11:13  ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν [τὸν] ἄγγελον ἐν τῶ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα, ἀπόστειλον εἰς ἰόππην καὶ μετάπεμψαι σίμωνα τὸν ἐπικαλούμενον πέτρον,
11:13. narravit autem nobis quomodo vidisset angelum in domo sua stantem et dicentem sibi mitte in Ioppen et accersi Simonem qui cognominatur Petrus
And he told us how he had seen an angel in his house, standing and saying to him: Send to Joppe and call hither Simon, who is surnamed Peter,
11:13. And he described for us how he had seen an Angel in his house, standing and saying to him: ‘Send to Joppa and summon Simon, who is surnamed Peter.
11:13. And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for 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
11:13: he showed: Act 10:3-6, Act 10:22, Act 10:30-32, Act 12:11; Heb 1:14
to Joppa: Act 9:43
John Gill
11:13 And he showed us how he had seen an angel in his house,.... The clause, "in his house", is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Acts 10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, "an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter"; See Gill on Acts 10:5.
Robert Jamieson, A. R. Fausset and David Brown
11:13 seen an angel--literally, "the angel," for the rumor took that definite shape.
11:1411:14: որ խօսեսցի բանս ընդ քեզ, որովք կեցցե՛ս դու եւ ամենայն տուն քո[2384]։ [2384] Ոմանք. Որով կեցցես։
14. որ քեզ պիտի ասի խօսքեր, որոնցով պիտի փրկուես դու, նաեւ՝ քո ամբողջ տունը»:
14 Ան քեզի խօսքեր պիտի խօսի, որպէս զի փրկուիք դուն եւ քու բոլոր տունդ’։
որ խօսեսցի բանս ընդ քեզ, որովք կեցցես դու եւ ամենայն տուն քո:

11:14: որ խօսեսցի բանս ընդ քեզ, որովք կեցցե՛ս դու եւ ամենայն տուն քո[2384]։
[2384] Ոմանք. Որով կեցցես։
14. որ քեզ պիտի ասի խօսքեր, որոնցով պիտի փրկուես դու, նաեւ՝ քո ամբողջ տունը»:
14 Ան քեզի խօսքեր պիտի խօսի, որպէս զի փրկուիք դուն եւ քու բոլոր տունդ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: он скажет тебе слова, которыми спасешься ты и весь дом твой.
11:14  ὃς λαλήσει ῥήματα πρὸς σὲ ἐν οἷς σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σου.
11:14. ὃς (which) λαλήσει (it-shall-speak-unto) ῥήματα (to-utterings-to) πρὸς (toward) σὲ (to-THEE) ἐν (in) οἷς ( unto-which ) σωθήσῃ (thou-shall-be-saved,"σὺ (thou,"καὶ (and) πᾶς (all) ὁ (the-one) οἶκός (a-house) σου. (of-thee)
11:14. qui loquetur tibi verba in quibus salvus eris tu et universa domus tuaWho shall speak to thee words whereby thou shalt be saved, and all thy house.
14. who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house.
11:14. And he shall speak to you words, by which you shall be saved with your whole house.’
11:14. Who shall tell thee words, whereby thou and all thy house shall be saved.
Who shall tell thee words, whereby thou and all thy house shall be saved:

14: он скажет тебе слова, которыми спасешься ты и весь дом твой.
11:14  ὃς λαλήσει ῥήματα πρὸς σὲ ἐν οἷς σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σου.
11:14. qui loquetur tibi verba in quibus salvus eris tu et universa domus tua
Who shall speak to thee words whereby thou shalt be saved, and all thy house.
11:14. And he shall speak to you words, by which you shall be saved with your whole house.’
11:14. Who shall tell thee words, whereby thou and all thy house shall be saved.
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
11:14: Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, Act 10:6, Peter shall tell thee what thou oughtest to do; and, in Act 10:33, who, when he cometh, shall speak unto thee. But, in Peter's relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.
Albert Barnes: Notes on the Bible - 1834
11:14: And all thy house - Thy family. This is a circumstance which his omitted in the account in Acts 10: It is said, however, in Act 10:2, that Cornelius feared God with all his house. It is evident from Act 10:48 that the family also received the ordinance of baptism, and was received into the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: words: Act 10:6, Act 10:22, Act 10:32, Act 10:33, Act 10:43, Act 16:31; Psa 19:7-11; Mar 16:16; Joh 6:63, Joh 6:68, Joh 12:50; Joh 20:31; Rom 1:16, Rom 1:17, Rom 10:9, Rom 10:10; Jo1 5:9-13
all: Act 2:39, Act 16:15, Act 16:31; Gen 17:7, Gen 18:19; Psa 103:17, Psa 112:2, Psa 115:13, Psa 115:14; Pro 20:7; Isa 61:8, Isa 61:9; Jer 32:39; Luk 19:10
John Gill
11:14 Who shall tell thee words,.... Preach doctrines, such as relate to the person and office of Christ, to peace and pardon, and righteousness and salvation by him; such as Peter did preach, as appears by his discourse in the preceding chapter:
whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God's way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus.
John Wesley
11:14 Saved - With the full Christian salvation, in this world and the world to come.
Robert Jamieson, A. R. Fausset and David Brown
11:14 Who shall tell thee words whereby thou and all thy house shall be saved--The historian makes the angel express this much more generally (Acts 10:6). So also the subsequent report of it by the deputies and by Cornelius himself to Peter (Acts 10:22, Acts 10:32). But as Peter tarried with Cornelius certain days, and they doubtless talked over the wonderful scene together, perhaps this fuller and richer form of what the angel said was given to Peter; or the apostle himself may have expressed what the angel certainly designed by directing them to send for him. Observe, "salvation" is here made to hang upon "words," that is, the Gospel message concerning Christ. But on the "salvation" of Cornelius, see on Acts 10:34-35. On that of his "house," see on Lk 19:10.
11:1511:15: Եւ իբրեւ սկսայ խօսել՝ եկն Հոգին Սուրբ ՚ի վերայ նոցա. որպէս ՚ի վերայ մեր իսկզբանն[2385]։ [2385] Ոմանք. Որպէս եւ ՚ի վերայ մեր իս՛՛։
15. Եւ երբ սկսեցի խօսել, Սուրբ Հոգին իջաւ նրանց վրայ, ինչպէս որ իջել էր մեր վրայ սկզբում:
15 Ու երբ սկսայ խօսիլ, Սուրբ Հոգին անոնց վրայ իջաւ, ինչպէս նախապէս մեր վրայ ալ։
Եւ իբրեւ սկսայ խօսել, եկն Հոգին Սուրբ ի վերայ նոցա, որպէս եւ ի վերայ մեր ի սկզբանն:

11:15: Եւ իբրեւ սկսայ խօսել՝ եկն Հոգին Սուրբ ՚ի վերայ նոցա. որպէս ՚ի վերայ մեր իսկզբանն[2385]։
[2385] Ոմանք. Որպէս եւ ՚ի վերայ մեր իս՛՛։
15. Եւ երբ սկսեցի խօսել, Սուրբ Հոգին իջաւ նրանց վրայ, ինչպէս որ իջել էր մեր վրայ սկզբում:
15 Ու երբ սկսայ խօսիլ, Սուրբ Հոգին անոնց վրայ իջաւ, ինչպէս նախապէս մեր վրայ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: Когда же начал я говорить, сошел на них Дух Святый, как и на нас вначале.
11:15  ἐν δὲ τῶ ἄρξασθαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτοὺς ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ.
11:15. ἐν (In) δὲ (moreover) τῷ (unto-the-one) ἄρξασθαί ( to-have-firsted ) με (to-me) λαλεῖν (to-speak-unto) ἐπέπεσεν (it-had-fallen-upon,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"ἐπ' (upon) αὐτοὺς (to-them) ὥσπερ (as-very) καὶ (and) ἐφ' (upon) ἡμᾶς (to-us) ἐν (in) ἀρχῇ. (unto-a-firsting)
11:15. cum autem coepissem loqui decidit Spiritus Sanctus super eos sicut et in nos in initioAnd when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.
15. And as I began to speak, the Holy Ghost fell on them, even as on us at the beginning.
11:15. And when I had begun to speak, the Holy Spirit fell upon them, just as upon us also, in the beginning.
11:15. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
And as I began to speak, the Holy Ghost fell on them, as on us at the beginning:

15: Когда же начал я говорить, сошел на них Дух Святый, как и на нас вначале.
11:15  ἐν δὲ τῶ ἄρξασθαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτοὺς ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ.
11:15. cum autem coepissem loqui decidit Spiritus Sanctus super eos sicut et in nos in initio
And when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.
11:15. And when I had begun to speak, the Holy Spirit fell upon them, just as upon us also, in the beginning.
11:15. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
11:15: And as I began to speak - Or, while I was speaking.
The Holy Ghost ... - Act 10:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: as I: Act 10:34-44
the Holy Ghost: Act 10:45, Act 10:46, Act 19:6
as on: Act 2:2-12, Act 4:31
John Gill
11:15 And as I began to speak,...., That is, whilst he was speaking; the word "begin" with Luke, both, in his Gospel and in this history, is used not to denote the time or order of any action, but the thing itself; as in Lk 4:21 for otherwise it was towards the close, and not at the beginning of his discourse, that what follows happened:
the Holy Ghost fell on them, as on us at the beginning; of our ministry, since the death, resurrection, and ascension of Christ; meaning on the day of Pentecost, and that the Holy Ghost fell on Cornelius and those that were with him, in a like visible form, and in the same kind of gifts, as speaking with tongues, as on them.
11:1611:16: Յիշեցի՛ զբանն Տեառն զոր ասէրն. Յովհաննէս մկրտեաց ՚ի ջուր. բայց դուք մկրտիցիք ՚ի Հոգի՛ն Սուրբ[2386]։ [2386] Ոմանք. Տեառն որ ասէրն. կամ՝ զոր ասաց... մկրտիջիք։
16. Յիշեցի Տիրոջ խօսքը, որ ասում էր. «Յովհաննէսը մկրտեց ջրով, բայց դուք կը մկրտուէք Սուրբ Հոգով»:
16 Այն ատեն յիշեցի Տէրոջը խօսքը, որ կ’ըսէր. ‘Յովհաննէս ջրով մկրտեց, բայց դուք Սուրբ Հոգիով պիտի մկրտուիք’։
Յիշեցի զբանն Տեառն զոր ասէրն. Յովհաննէս մկրտեաց ի ջուր, բայց դուք մկրտիցիք ի Հոգին Սուրբ:

11:16: Յիշեցի՛ զբանն Տեառն զոր ասէրն. Յովհաննէս մկրտեաց ՚ի ջուր. բայց դուք մկրտիցիք ՚ի Հոգի՛ն Սուրբ[2386]։
[2386] Ոմանք. Տեառն որ ասէրն. կամ՝ զոր ասաց... մկրտիջիք։
16. Յիշեցի Տիրոջ խօսքը, որ ասում էր. «Յովհաննէսը մկրտեց ջրով, բայց դուք կը մկրտուէք Սուրբ Հոգով»:
16 Այն ատեն յիշեցի Տէրոջը խօսքը, որ կ’ըսէր. ‘Յովհաննէս ջրով մկրտեց, բայց դուք Սուրբ Հոգիով պիտի մկրտուիք’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Тогда вспомнил я слово Господа, как Он говорил: 'Иоанн крестил водою, а вы будете крещены Духом Святым'.
11:16  ἐμνήσθην δὲ τοῦ ῥήματος τοῦ κυρίου ὡς ἔλεγεν, ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ.
11:16. ἐμνήσθην (I-was-memoried) δὲ (moreover) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ὡς (as) ἔλεγεν (it-was-forthing,"Ἰωάνης (An-Ioanes) μὲν (indeed) ἐβάπτισεν (it-immersed-to) ὕδατι (to-a-water,"ὑμεῖς (ye) δὲ (moreover) βαπτισθήσεσθε (ye-shall-be-immersed-to) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ. (unto-hallow-belonged)
11:16. recordatus sum autem verbi Domini sicut dicebat Iohannes quidem baptizavit aqua vos autem baptizabimini Spiritu SanctoAnd I remembered the word of the Lord, how that he said: John indeed baptized with water but you shall be baptized with the Holy Ghost.
16. And I remembered the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
11:16. Then I remembered the words of the Lord, just as he himself said: ‘John, indeed, baptized with water, but you shall be baptized with the Holy Spirit.’
11:16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost:

16: Тогда вспомнил я слово Господа, как Он говорил: 'Иоанн крестил водою, а вы будете крещены Духом Святым'.
11:16  ἐμνήσθην δὲ τοῦ ῥήματος τοῦ κυρίου ὡς ἔλεγεν, ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ.
11:16. recordatus sum autem verbi Domini sicut dicebat Iohannes quidem baptizavit aqua vos autem baptizabimini Spiritu Sancto
And I remembered the word of the Lord, how that he said: John indeed baptized with water but you shall be baptized with the Holy Ghost.
11:16. Then I remembered the words of the Lord, just as he himself said: ‘John, indeed, baptized with water, but you shall be baptized with the Holy Spirit.’
11:16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
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
11:16: Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted Act 1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord's promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification.
Albert Barnes: Notes on the Bible - 1834
11:16: The word of the Lord - See the notes on Act 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: remembered: Act 20:35; Luk 24:8; Joh 14:26, Joh 16:4; Pe2 3:1
how: Act 1:5, Act 19:2-4; Mat 3:11; Mar 1:8; Luk 3:16; Joh 1:26, Joh 1:33
but: Pro 1:23; Isa 44:3-5; Eze 36:25; Joe 2:28, Joe 3:18; Co1 12:13; Tit 3:5, Tit 3:6
John Gill
11:16 Then remembered I the word of the Lord, how that he said,.... Just before his ascension, Acts 1:5.
John indeed baptized with water, but ye shall be baptized with the Holy Ghost; as they were on the day of Pentecost, and as now Cornelius and his family were; and since they had the greater baptism, the baptism of the Spirit, the lesser baptism of water could not be denied them.
Robert Jamieson, A. R. Fausset and David Brown
11:16 Then remembered I the word . . . John . . . baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.--that is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"
11:1711:17: Իսկ եթէ զհասարակաց պարգեւն ե՛տ Աստուած նոցա՝ որպէս եւ մեզ՝ ՚ի հաւատալն ՚ի Տէր Յիսուս Քրիստոս. ես զի՞նչ կարօղ էի արգելուլ զԱստուած[2387]։ [2387] Ոմանք. Իսկ արդ եթէ զհա՛՛... ետ Աստուած եւ նոցա։
17. Արդ, եթէ Աստուած միեւնոյն պարգեւը նրանց եւս տուել է, ինչպէս եւ մեզ, երբ Տէր Յիսուս Քրիստոսին հաւատացինք, ես ինչպէ՞ս կարող էի Աստծուն արգելք լինել»:
17 Ուստի եթէ Աստուած միեւնոյն շնորհքը տուաւ անոնց, ինչպէս մեզի ալ, երբ Տէր Յիսուս Քրիստոսին հաւատացին. ես ո՞վ էի, որ կարենայի Աստուծոյ դէմ դնել»։
Իսկ արդ եթէ զհասարակաց պարգեւն ետ Աստուած եւ նոցա որպէս եւ մեզ` ի հաւատալն ի Տէր Յիսուս Քրիստոս, ես զի՞նչ կարող էի արգելուլ զԱստուած:

11:17: Իսկ եթէ զհասարակաց պարգեւն ե՛տ Աստուած նոցա՝ որպէս եւ մեզ՝ ՚ի հաւատալն ՚ի Տէր Յիսուս Քրիստոս. ես զի՞նչ կարօղ էի արգելուլ զԱստուած[2387]։
[2387] Ոմանք. Իսկ արդ եթէ զհա՛՛... ետ Աստուած եւ նոցա։
17. Արդ, եթէ Աստուած միեւնոյն պարգեւը նրանց եւս տուել է, ինչպէս եւ մեզ, երբ Տէր Յիսուս Քրիստոսին հաւատացինք, ես ինչպէ՞ս կարող էի Աստծուն արգելք լինել»:
17 Ուստի եթէ Աստուած միեւնոյն շնորհքը տուաւ անոնց, ինչպէս մեզի ալ, երբ Տէր Յիսուս Քրիստոսին հաւատացին. ես ո՞վ էի, որ կարենայի Աստուծոյ դէմ դնել»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Итак, если Бог дал им такой же дар, как и нам, уверовавшим в Господа Иисуса Христа, то кто же я, чтобы мог воспрепятствовать Богу?
11:17  εἰ οὗν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον ἰησοῦν χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;
11:17. εἰ (If) οὖν (accordingly) τὴν (to-the-one) ἴσην (to-samed) δωρεὰν (to-a-gift) ἔδωκεν (it-gave) αὐτοῖς (unto-them,"ὁ (the-one) θεὸς (a-Deity,"ὡς (as) καὶ (and) ἡμῖν (unto-us) πιστεύσασιν ( unto-having-trusted-of ) ἐπὶ (upon) τὸν (to-the-one) κύριον (to-Authority-belonged) Ἰησοῦν (to-an-Iesous) Χριστόν, (to-Anointed,"ἐγὼ (I) τίς (what-one) ἤμην ( I-was ) δυνατὸς (able) κωλῦσαι (to-have-prevented) τὸν (to-the-one) θεόν; (to-a-Deity?"
11:17. si ergo eandem gratiam dedit illis Deus sicut et nobis qui credidimus in Dominum Iesum Christum ego quis eram qui possem prohibere DeumIf then God gave them the same grace as to us also who believed in the Lord Jesus Christ: who was I, that could withstand God?
17. If then God gave unto them the like gift as also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?
11:17. Therefore, if God gave them the same grace, as also to us, who have believed in the Lord Jesus Christ, who was I, that I would be able to prohibit God?”
11:17. Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God:

17: Итак, если Бог дал им такой же дар, как и нам, уверовавшим в Господа Иисуса Христа, то кто же я, чтобы мог воспрепятствовать Богу?
11:17  εἰ οὗν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον ἰησοῦν χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;
11:17. si ergo eandem gratiam dedit illis Deus sicut et nobis qui credidimus in Dominum Iesum Christum ego quis eram qui possem prohibere Deum
If then God gave them the same grace as to us also who believed in the Lord Jesus Christ: who was I, that could withstand God?
11:17. Therefore, if God gave them the same grace, as also to us, who have believed in the Lord Jesus Christ, who was I, that I would be able to prohibit God?”
11:17. Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
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
11:17: God gave them the like gift, etc. - Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
11:17: What was I - What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church.
Withstand God - Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful Rev_ival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes than in all the bigoted and fierce contentions that have ever taken place. If people wish to root error out of the church, they should strive by all means to promote everywhere Rev_ivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of heated zealots for orthodoxy; and all the anathemas which professed love for the purity of the church ever utters from the icebergs on which such champions usually seek their repose and their home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: as God: Act 11:15, Act 15:8, Act 15:9; Mat 20:14, Mat 20:15; Rom 9:15, Rom 9:16, Rom 9:23, Rom 9:24, Rom 11:34-36
what: Act 10:47; Job 9:12-14, Job 33:13, Job 40:2, Job 40:8, Job 40:9; Dan 4:35; Rom 9:20-26
John Gill
11:17 Forasmuch then as God gave them the like gift,.... Of the Spirit, of speaking with divers tongues:
as he did unto us; the apostles: who believed on the Lord Jesus Christ: which clause stands either connected with "us" the apostles, and so is descriptive of them who first believed in Christ, and became followers of him; or with "them" the Gentiles, as the Syriac version renders it, "if therefore God gave that gift equally to these Gentiles which believed on our Lord Jesus Christ, as unto us"; for it seems most likely, that faith in Christ came by hearing Peter's discourse, before the extraordinary gifts of the Spirit fell upon them:
what was I that I could withstand God? or hinder the baptism of these persons in water, whom God baptized with the Holy Ghost, and who believed in Christ Jesus: from whence it appears that the Spirit of God is a gift, which he bestows on whomsoever he pleases, without any desert of man's, and that both in his extraordinary operations, and in the common influences of his grace; for it is equally the gift of God to believe in Christ, which is a grace of the Spirit, as it was to speak with divers tongues; and these, though they did not always go together, yet here they did, as on the apostles, so on Cornelius and his house: and hence they became qualified for the ordinance of baptism; not by the extraordinary gifts of the Spirit, but by his special grace; the extraordinary gifts were partly to confirm the Gospel preached unto them by Peter; and partly to assure him that he was right in going in to the Gentiles, and preaching to them; and to encourage him to baptize these persons who appeared to have also the grace of the Spirit, and to have believed in Christ; as well as to fit them, at least some of them, for public work and service: and now faith in Christ being a pre-requisite to baptism, and it being the will of Christ, and what he gave in commission to his disciples to baptize such as believed in him, and these being apparently such; to have refused to administer baptism to them, would have been acting contrary to the commission of Christ, a withstanding the will of God, and opposing the grace of the Spirit of God.
John Wesley
11:17 To us, when we believed - The sense is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I - A mere instrument in God's hand. They had inquired only concerning his eating with the Gentiles. He satisfies them likewise concerning his baptizing them, and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we that we should withstand God? Particularly by laying down rules of Christian communion which exclude any whom he has admitted into the Church of the first born, from worshipping God together. O that all Church governors would consider how bold an usurpation this is on the authority of the supreme Lord of the Church! O that the sin of thus withstanding God may not be laid to the charge of those, who perhaps with a good intention, but in an over fondness for their own forms, have done it, and are continually doing it.
11:1811:18: Եւ լուեալ զայս՝ լռեցին, եւ փառաւո՛ր առնէին զԱստուած՝ եւ ասէին. Ուրեմն եւ ՚ի հեթանո՛սս ետ Աստուած զապաշխարութիւն կենաց։
18. Այս բանը լսելով՝ լռեցին եւ փառաւորում էին Աստծուն ու ասում. «Ուրեմն Աստուած հեթանոսներին եւս դէպի կեանք տանող ապաշխարութիւն տուեց»:
18 Այս բաները լսելով՝ ձայներնին կտրեցին եւ Աստուած կը փառաւորէին ու կ’ըսէին. «Ուրեմն Աստուած հեթանոսներուն ալ կեանքի համար ապաշխարութիւն տուաւ»։
Եւ լուեալ զայս լռեցին, եւ փառաւոր առնէին զԱստուած եւ ասէին. Ուրեմն եւ ի հեթանոսս ետ Աստուած զապաշխարութիւն կենաց:

11:18: Եւ լուեալ զայս՝ լռեցին, եւ փառաւո՛ր առնէին զԱստուած՝ եւ ասէին. Ուրեմն եւ ՚ի հեթանո՛սս ետ Աստուած զապաշխարութիւն կենաց։
18. Այս բանը լսելով՝ լռեցին եւ փառաւորում էին Աստծուն ու ասում. «Ուրեմն Աստուած հեթանոսներին եւս դէպի կեանք տանող ապաշխարութիւն տուեց»:
18 Այս բաները լսելով՝ ձայներնին կտրեցին եւ Աստուած կը փառաւորէին ու կ’ըսէին. «Ուրեմն Աստուած հեթանոսներուն ալ կեանքի համար ապաշխարութիւն տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Выслушав это, они успокоились и прославили Бога, говоря: видно, и язычникам дал Бог покаяние в жизнь.
11:18  ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες, ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
11:18. ἀκούσαντες ( Having-heard ) δὲ (moreover) ταῦτα (to-the-ones-these) ἡσύχασαν (they-quiesced-to) καὶ (and) ἐδόξασαν (they-reckoned-to) τὸν (to-the-one) θεὸν (to-a-Deity) λέγοντες ( forthing ,"Ἄρα (Thus) καὶ (and) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) ὁ (the-one) θεὸς (a-Deity) τὴν (to-the-one) μετάνοιαν (to-a-considering-with-unto) εἰς (into) ζωὴν (to-a-lifing) ἔδωκεν. (it-gave)
11:18. his auditis tacuerunt et glorificaverunt Deum dicentes ergo et gentibus Deus paenitentiam ad vitam deditHaving heard these things, they held their peace and glorified God, saying: God then hath also to the Gentiles given repentance, unto life.
18. And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
11:18. Having heard these things, they were silent. And they glorified God, saying: “So has God also given to the Gentiles repentance unto life.”
11:18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life:

18: Выслушав это, они успокоились и прославили Бога, говоря: видно, и язычникам дал Бог покаяние в жизнь.
11:18  ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες, ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
11:18. his auditis tacuerunt et glorificaverunt Deum dicentes ergo et gentibus Deus paenitentiam ad vitam dedit
Having heard these things, they held their peace and glorified God, saying: God then hath also to the Gentiles given repentance, unto life.
11:18. Having heard these things, they were silent. And they glorified God, saying: “So has God also given to the Gentiles repentance unto life.”
11:18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
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Adam Clarke: Commentary on the Bible - 1831
11:18: They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion.
The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5, etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21, etc.
Albert Barnes: Notes on the Bible - 1834
11:18: They held their peace - They were convinced, as Peter had been, by the manifest indications of the will of God.
Then hath God ... - The great truth in this manner established that the doors of the church are opened To the entire Gentile world - a truth that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down their long-cherished prejudices; taught them to look upon all people as their brethren; impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and that it opened the same glorious pathway to life wheRev_er man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and, impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: they held: Lev 10:19, Lev 10:20; Jos 22:30
and glorified: Act 15:3, Act 21:20; Isa 60:21, Isa 61:3; Co2 3:18; Gal 1:24
hath: Act 11:1, Act 13:47, Act 13:48, Act 14:27, Act 22:21, Act 22:22; Rom 3:29, Rom 3:30, Rom 9:30, Rom 10:12, Rom 10:13, Rom 15:9-16; Gal 3:26, Gal 3:27; Eph 2:11-18, Eph 3:5-8
granted: Act 3:19, Act 3:26, Act 5:31, Act 20:21, Act 26:17-20; Jer 31:18-20; Eze 36:26; Zac 12:10; Rom 10:12, Rom 10:13, Rom 15:9, Rom 15:16; Co2 7:10; Ti2 2:25, Ti2 2:26; Jam 1:16, Jam 1:17
Geneva 1599
11:18 (2) When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
(2) Those who ask a question of the truth which they do not know, ought to be quietly heard, and must also quietly yield to the declaration of the truth.
John Gill
11:18 When they heard these things,.... Peter's vision at Joppa, and Cornelius's at Caesarea, and the wonderful pouring forth of the Spirit upon these Gentiles under Peter's sermon:
they held their peace; and ceased contending and disputing with Peter, or blaming him for his conduct; for otherwise they were not silent, but made use of their tongues:
and glorified God; praised his name, adored his rich grace, and gave him the glory of all the wonderful things related to them:
saying, then hath God also to the Gentiles granted repentance unto life. The phrase "unto life", is left out in the Ethiopic version, which only reads, "God hath also given to the Gentiles that they should repent"; but it ought not to be omitted, being in the Greek copies in general, and of considerable moment, rightly understood; the Arabic version directs to a wrong sense of it, "perhaps God hath given also to the Gentiles repentance, that they may live by it"; the word "perhaps", is very wrongly put instead of "then", which affirms that God had given them repentance, whereas this makes a doubt of it; and upon a supposition of it, the version ascribes too much to it; for it is not by repentance that men live spiritually, but by faith in Christ Jesus; nor do they obtain eternal life by it, but by Christ; though true repentance is an evidence of spiritual life, and it begins with it, for as soon as ever God quickens a sinner, he shows him the evil of sin, and gives him repentance for it: "repentance" here designs the grace of evangelical repentance, which is attended with faith in Christ, as it was in these Gentiles, and with views of pardon in Christ, and which springs from the love of God, and this is "unto life"; is a repentance from dead works, and is attended with a life of faith, and issues in eternal life: and it is also a "grant" from God; it is not in the power of man's free will, who though he may have time and means, yet if he has not grace given him to repent, he never will; his heart is hard and obdurate, and no means will do without an almighty power; not the most severe judgments, nor the greatest mercies, nor the most powerful ministry; it is a pure gift of God's free grace, and a blessing of the covenant of grace: and this being given to Gentiles, shows that the covenant of grace belongs to them, as well as to the Jews; and discovers a false opinion of the Jews, that the Gentiles should not be saved; and answers the design of the Gospel being sent among them, whereby the doctrines both of repentance and remission are preached unto them; and opens the glorious mystery of the calling of them, and may encourage sinners of the Gentiles to hope for this grace, and apply to Christ for it, who is exalted to give it.
John Wesley
11:18 They glorified God - Being thoroughly satisfied. Repentance unto life - True repentance is a change from spiritual death to spiritual life, and leads to life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
11:18 held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission!
Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare 2Cor 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.
11:1911:19: Եւ ցրուեալքն ՚ի նեղութենէն որ եղեւ ՚ի վերայ Ստեփանոսի՝ հասի՛ն մինչեւ ՚ի Փիւնիկէ՛, եւ ՚ի Կիւպրոս, եւ յԱնտիոքիայ. ո՛չ ումեք խօսէին զբանն՝ բայց միայն Հրէի՛ց[2388]։ [2388] Առ Ոսկանայ պակասի. ՚Ի նեղութենէն որ եղեւ ՚ի վերայ ստե՛՛։ Ոմանք. Որ եղեն... հասին ՚ի Փիւնիկէ եւ ՚ի Կւպրոս եւ յԱնտիոք։
19. Ստեփանոսի դէմ կատարուած հալածանքի պատճառով ցրուածները հասան մինչեւ Փիւնիկէ, մինչեւ Կիպրոս ու Անտիոք. նրանք ոչ ոքի չէին քարոզում խօսքը, այլ՝ միայն հրեաներին:
19 Ստեփանոսին մահուան վրայ եկած նեղութենէն ցիրուցան եղածները մինչեւ Փիւնիկէ, Կիպրոս եւ Անտիոք հասան, բայց ոեւէ մէկուն Աստուծոյ խօսքը չէին խօսեր, միայն՝ Հրեաներուն։
Եւ ցրուեալքն ի նեղութենէն որ եղեւ ի վերայ Ստեփանոսի` հասին մինչեւ ի Փիւնիկէ եւ ի Կիպրոս եւ յԱնտիոքիա. ոչ ումեք խօսէին զբանն, բայց միայն Հրէից:

11:19: Եւ ցրուեալքն ՚ի նեղութենէն որ եղեւ ՚ի վերայ Ստեփանոսի՝ հասի՛ն մինչեւ ՚ի Փիւնիկէ՛, եւ ՚ի Կիւպրոս, եւ յԱնտիոքիայ. ո՛չ ումեք խօսէին զբանն՝ բայց միայն Հրէի՛ց[2388]։
[2388] Առ Ոսկանայ պակասի. ՚Ի նեղութենէն որ եղեւ ՚ի վերայ ստե՛՛։ Ոմանք. Որ եղեն... հասին ՚ի Փիւնիկէ եւ ՚ի Կւպրոս եւ յԱնտիոք։
19. Ստեփանոսի դէմ կատարուած հալածանքի պատճառով ցրուածները հասան մինչեւ Փիւնիկէ, մինչեւ Կիպրոս ու Անտիոք. նրանք ոչ ոքի չէին քարոզում խօսքը, այլ՝ միայն հրեաներին:
19 Ստեփանոսին մահուան վրայ եկած նեղութենէն ցիրուցան եղածները մինչեւ Փիւնիկէ, Կիպրոս եւ Անտիոք հասան, բայց ոեւէ մէկուն Աստուծոյ խօսքը չէին խօսեր, միայն՝ Հրեաներուն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Между тем рассеявшиеся от гонения, бывшего после Стефана, прошли до Финикии и Кипра и Антиохии, никому не проповедуя слово, кроме Иудеев.
11:19  οἱ μὲν οὗν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ στεφάνῳ διῆλθον ἕως φοινίκης καὶ κύπρου καὶ ἀντιοχείας, μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον ἰουδαίοις.
11:19. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) διασπαρέντες ( having-had-been-whorled-through ) ἀπὸ (off) τῆς (of-the-one) θλίψεως (of-a-pressing) τῆς (of-the-one) γενομένης ( of-having-had-became ) ἐπὶ (upon) Στεφάνῳ (unto-a-Stefanos) διῆλθον (they-had-came-through) ἕως (unto-if-which) Φοινίκης (of-a-Foinike) καὶ (and) Κύπρου (of-a-Kupros) καὶ (and) Ἀντιοχείας, (of-a-Antiocheia,"μηδενὶ (unto-lest-moreover-one) λαλοῦντες ( speaking-unto ) τὸν (to-the-one) λόγον (to-a-forthee) εἰ (if) μὴ (lest) μόνον (to-alone) Ἰουδαίοις . ( unto-Iouda-belonged )
11:19. et illi quidem qui dispersi fuerant a tribulatione quae facta fuerat sub Stephano perambulaverunt usque Foenicen et Cyprum et Antiochiam nemini loquentes verbum nisi solis IudaeisNow they who had been dispersed by the persecution that arose on occasion of Stephen went about as far as Phenice and Cyprus and Antioch, speaking the word to none, but to the Jews only.
19. They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.
11:19. And some of them, having been dispersed by the persecution that had occurred under Stephen, traveled around, even to Phoenicia and Cyprus and Antioch, speaking the Word to no one, except to Jews only.
11:19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only:

19: Между тем рассеявшиеся от гонения, бывшего после Стефана, прошли до Финикии и Кипра и Антиохии, никому не проповедуя слово, кроме Иудеев.
11:19  οἱ μὲν οὗν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς γενομένης ἐπὶ στεφάνῳ διῆλθον ἕως φοινίκης καὶ κύπρου καὶ ἀντιοχείας, μηδενὶ λαλοῦντες τὸν λόγον εἰ μὴ μόνον ἰουδαίοις.
11:19. et illi quidem qui dispersi fuerant a tribulatione quae facta fuerat sub Stephano perambulaverunt usque Foenicen et Cyprum et Antiochiam nemini loquentes verbum nisi solis Iudaeis
Now they who had been dispersed by the persecution that arose on occasion of Stephen went about as far as Phenice and Cyprus and Antioch, speaking the word to none, but to the Jews only.
11:19. And some of them, having been dispersed by the persecution that had occurred under Stephen, traveled around, even to Phoenicia and Cyprus and Antioch, speaking the Word to no one, except to Jews only.
11:19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Изложив события, требовавшие особого к ним внимания и имевшие место после убиения Стефана, вне взаимной связи между собою (гл. VIII, IX, X. ), Дееписатель переходит к указанию деятельности рассеявшимся верующих за пределами Иудеи и Самарии, о чем им уже было слегка указано. Теперь Дееписатель хочет нагляднее представить важные результаты и гонения и рассеяния. "Гонение, - говорит Златоуст, - немало принесло пользы проповеди Евангельской. Если бы враги старались нарочито распространить Церковь, то сделали бы не что иное, как это: разумею рассеяние учителей".

Финикия - приморская полоса земли к северу от Галилеи, в то время подчиненная римлянам, со знаменитыми некогда городами Тиром и Сидоном.

Кипр - большой остров ближе к Сирофиникийскому берегу Средиземного моря (см. IV:36).

Антиохия - большой и цветущий тогда город в северо-западной Сирии, на р. Оронте, в 6: часов пути от моря (около 30: верст), - основана Антиохом, отцом Селевка Никатора, основателя царства Селевкидов. Преобладавшее население ее было греческое, немало было и евреев. Греческое образование и язык были также господствовавшими в городе.

"Никому не проповедуя слова (т. е. Евангелия), кроме, иудеев..." - следуя правилу, выраженному однажды Апостолом Павлом, что иудеям первым надлежало быть проповедану Слову Божию (XIII:46). Таким образом, благовестники Евангелия иудеям, минуя язычников, "делали это не по страху человеческому, который считали за ничто, а желая соблюсти закон и еще снисходя к ним..." (Злат. ), т. е. иудеям, считавшим себя обладателями преимущественнейших прав на оглашение благовестием Евангелия.

После кесарийских событий (обращение Корнилия) строгое разграничение иудеев и язычников в правах на вступление в Церковь Христову совершено теряло силу, и с этого времени начинается усиленное распространение Евангелия среди язычников. Особенную ревность в этом проявили верующие из иудеев-еллинистов (Кипряне и Киринейцы, 20: ст. ), которые, придя в Антиохию, открыто "говорили Еллинам, благовествуя Господа Иисуса" имели полный успех, создав первую большую общину христиан из язычников, имевшую столь важное значение в первохристианской Церкви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Gospel Preached at Antioch; Success of the Gospel at Antioch; Barnabas at Antioch.
19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul: 26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

We have here an account of the planting and watering of a church at Antioch, the chief city of Syria, reckoned afterwards the third most considerable city of the empire, only Rome and Alexandria being preferred before it, next to whose patriarch that of Antioch took place. It stood where Hamath or Riblah did, which we read of in the Old Testament. It is suggested that Luke, the penman of this history, as well as Theophilus, to whom he dedicates it, was of Antioch, which may be the reason why he takes more particular notice of the success of the gospel at Antioch, as also because there it was that Paul began to be famous, towards the story of whom he is hastening. Now concerning the church at Antioch observe,

I. The first preachers of the gospel there were such as were dispersed from Jerusalem by persecution, that persecution which arose five or six years ago (as some compute), at the time of Stephen's death (v. 19): They travelled as far as Phenice and other places preaching the word. God suffered them to be persecuted, that thereby they might be dispersed in the world, sown as seed to God, in order to their bringing forth much fruit. Thus what was intended for the hurt of the church was made to work for its good; as Jacob's curse of the tribe of Levi (I will divide them in Jacob, and scatter them in Israel) was turned into a blessing. The enemies designed to scatter and lose them, Christ designed to scatter and use them. Thus the wrath of man is made to praise God. Observe,

1. Those that fled from persecution did not flee from their work; though for the time they declined suffering, yet they did not decline service; nay, they threw themselves into a larger field of opportunity than before. Those that persecuted the preachers of the gospel hoped thereby to prevent their carrying it to the Gentile world; but it proved that they did but hasten it the sooner. Howbeit, they meant not so, neither did their heart think so. Those that were persecuted in one city fled to another; but they carried their religion along with them, not only that they might take the comfort of it themselves, but that they might communicate it to others, thus showing that when they got out of the way it was not because they were afraid of suffering, but because they were willing to reserve themselves for further service.

2. They pressed forward in their work, finding that the good pleasure of the Lord prospered in their hands. When they had preached successfully in Judea, Samaria, and Galilee, they got out of the borders of the land of Canaan, and travelled into Phœnicia, into the island of Cyprus, and into Syria. Though the further they travelled the more they exposed themselves, yet they travelled on; plus ultra--further still, was their motto; grudging no pains, and dreading no perils, in carrying on so good a work, and serving so good a Master.

3. They preached the word to none but to the Jews only who were dispersed in all those parts, and had synagogues of their own, in which they met with them by themselves, and preached to them. They did not yet understand that the Gentiles were to be fellow-heirs, and of the same body; but left the Gentiles either to turn Jews, and so come into the church, or else remain as they were.

4. They particularly applied themselves to the Hellenist Jews, here called the Grecians, that were at Antioch. Many of the preachers were natives of Judea and Jerusalem; but some of them were by birth of Cyprus and Cyrene, as Barnabas himself (ch. iv. 36), and Simon (Mark xv. 21), but had their education in Jerusalem; and these, being themselves Grecian Jews, had a particular concern for those of their own denomination and distinction, and applied themselves closely to them at Antioch. Dr. Lightfoot says that they were there called Hellenists, or Grecians, because they were Jews of the corporation or enfranchisement of the city; for Antioch was a Syrogrecian city. To them they preached the Lord Jesus. This was the constant subject of their preaching; what else should the ministers of Christ preach, but Christ--Christ, and him crucified--Christ, and him glorified?

5. They had wonderful success in their preaching, v. 21. (1.) Their preaching was accompanied with a divine power: The hand of the Lord was with them, which some understand of the power they were endued with to work miracles for the confirming of their doctrine; in these the Lord was working with them, for he confirmed the word with signs following (Mark xvi. 20); in these God bore them witness, Heb. ii. 4. But I rather understand it of the power of divine grace working on the hearts of the hearers, and opening them, as Lydia's heart was opened, because many saw the miracles who were not converted; but when by the Spirit the understanding was enlightened, and the will bowed to the gospel of Christ, that was a day of power, in which volunteers were enlisted under the banner of the Lord Jesus, Ps. cx. 3. The hand of the Lord was with them, to bring that home to the hearts and consciences of men which they could but speak to the outward ear. Then the word of the Lord gains its end, when the hand of the Lord goes along with it, to write it in their heart. Then people are brought to believe the report of the gospel, when with it the arm of the Lord is revealed (Isa. liii. 1), when God teaches with a strong hand, Isa. viii. 11. These were not apostles, but ordinary ministers, yet they had the hand of the Lord with them, and did wonders. (2.) Abundance of good was done: A great number believed, and turned unto the Lord--many more than could have been expected, considering the outward disadvantages they laboured under: some of all sorts of people were wrought upon, and brought into obedience to Christ. Observe, What the change was. [1.] They believed; they were convinced of the truth of the gospel, and subscribed to the record God had given in it concerning his Son. [2.] The effect and evidence of this was that they turned unto the Lord. They could not be said to turn from the service of idols, for they were Jews, worshippers of the true God only; but they turned from a confidence in the righteousness of the law, to rely only upon the righteousness of Christ, the righteousness which is by faith; they turned from a loose, careless, carnal way of living, to live a holy, heavenly, spiritual, and divine life; they turned from worshipping God in show and ceremony, to worship him in spirit and in truth. They turned to the Lord Jesus, and he became all in all with them. This was the work of conversion wrought upon them, and it must be wrought upon every one of us. It was the fruit of their faith. All that sincerely believe will turn to the Lord; for, whatever we profess or pretend, we do not really believe the gospel if we do not cordially embrace Christ offered to us in the gospel.

II. The good work thus begun at Antioch was carried on to great perfection; and the church, thus founded, grew to be a flourishing one, by the ministry of Barnabas and Saul, who built upon the foundation which the other preachers had laid, and entered into their labours, John iv. 37, 38.

1. The church at Jerusalem sent Barnabas thither, to nurse this new-born church, and to strengthen the hands both of preachers and people, and put a reputation upon the cause of Christ there.

(1.) They heard the good news, that the gospel was received at Antioch, v. 22. The apostles there were inquisitive how the work went on in the countries about; and, it is likely, kept up a correspondence with all parts where preachers were, so that tidings of these things, of the great numbers that were converted at Antioch, soon came to the ears of the church that was in Jerusalem. Those that are in the most eminent stations in the church ought to concern themselves for those in a lower sphere.

(2.) They despatched Barnabas to them with all speed; they desired him to go, and assist and encourage these hopeful beginnings. They sent him forth as an envoy from them, and a representative of their whole body, to congratulate them upon the success of the gospel among them, as matter of rejoicing both to preachers and hearers, and with both they rejoiced. He must go as far as Antioch. It was a great way, but, far as it was, he was willing to undertake the journey for a public service. It is probable that Barnabas had a particular genius for work of this kind, was active and conversable, loved to be in motion, and delighted in doing good abroad as much as others in doing good at home, was as much of Zebulun's spirit, who rejoiced in his going out, as others are of Issachar's, who rejoiced in his tent; and, his talent lying this way, he was fittest to be employed in this work. God gives various gifts for various services.

(3.) Barnabas was wonderfully pleased to find that the gospel got ground, and that some of his countrymen, men of Cyprus (of which country he was, ch. iv. 36) were instrumental in it (v. 23): When he came, and had seen the grace of God, the tokens of God's good-will to the people of Antioch and the evidences of his good work among them, he was glad. He took time to make his observations, and not only in their public worship, but in their common conversations and in their families, he saw the grace of God among them. Where the grace of God is it will be seen, as the tree is known by its fruits; and, where it is seen, it ought to be owned. What we see which is good in any we must call God's grace in them, and give that grace the glory of it; and we ought ourselves to take the comfort of it, and make it the matter of our rejoicing. We must be glad to see the grace of God in others, and the more when we see it where we did not expect it.

(4.) He did what he could to fix them, to confirm those in the faith who were converted to the faith. He exhorted them-- parekalei. It is the same word with that by which the name of Barnabas is interpreted (ch. iv. 36), hyios parakleseos--a son of exhortation; his talent lay that way, and he traded with it; let him that exhorteth attend to exhortation, Rom. xii. 8. Or, being a son of consolation (for so we render the word), he comforted or encouraged them with purpose of heart to cleave to the Lord. The more he rejoiced in the beginning of the good work among them, the more earnest he was with them to proceed according to these good beginnings. Those we have comfort in we should exhort. Barnabas was glad for what he saw of the grace of God among them, and therefore was the more earnest with them to persevere. [1.] To cleave to the Lord. Note, Those that have turned to the Lord are concerned to cleave unto the Lord, not to fall off from following him, not to flag and tire in following him. To cleave to the Lord Jesus is to live a life of dependence upon him and devotedness to him: not only to hold him fast, but to hold fast by him, to be strong in the Lord and in the power of his might. [2.] To cleave to him with purpose of heart, with an intelligent, firm, and deliberate resolution, founded upon good grounds, and fixed upon that foundation, Ps. cviii. 1. It is to bind our souls with a bond to be the Lord's, and to say as Ruth, Entreat me not to leave him, or to return from following after him.

(5.) Herein he gave a proof of his good character (v. 24): He was a good man, and full of the Holy Ghost, and of faith, and approved himself so upon this occasion. [1.] He showed himself to be a man of a very sweet, affable, courteous disposition, that had himself the art of obliging, and could teach others. He was not only a righteous man, but a good man, a good-tempered man. Ministers that are so recommend themselves and their doctrine very much to the good opinion of those that are without. He was a good man, that is, a charitable man; so he had approved himself, when he sold an estate, and gave the money to the poor, ch. iv. 37. [2.] By this it appeared that he was richly endued with the gifts and graces of the Spirit. The goodness of his natural disposition would not have qualified him for this service if he had not been full of the Holy Ghost, and so full of power by the Spirit of the Lord. [3.] He was full of faith, full of the Christian faith himself, and therefore desirous to propagate it among others; full of the grace of faith, and full of the fruits of that faith that works by love. He was sound in the faith, and therefore pressed them to be so.

(6.) He was instrumental to do good, by bringing in those that were without, as well as by building up those that were within: Much people were added to the Lord, and thereby added to the church; many were turned to the Lord before, yet more are to be turned; it is done as thou hast commanded, and yet there is room.

2. Barnabas went to fetch Saul, to join with him in the work of the gospel at Antioch. The last news we heard of him was that, when his life was sought at Jerusalem, he was sent away to Tarsus, the city where he was born, and, it should seem, he continued there ever since, doing good, no doubt. But now Barnabas takes a journey to Tarsus on purpose to see what had become of him, to tell him what a door of opportunity was opened at Antioch, and to desire him to come and spend some time with him there, v. 25, 26. And here also it appears that Barnabas was a good sort of a man in two things-- (1.) That he would take so much pains to bring an active useful man out of obscurity. It was he that introduced Saul to the disciples at Jerusalem, when they were shy of him; and it was he that brought him out of the corner into which he was driven, into a more public station. It is a very good work to fetch a candle from under a bushel, and to set it in a candlestick. (2.) That he would bring in Saul at Antioch, who, being a chief speaker (ch. xiv. 12), and probably a more popular preacher, would be likely to eclipse him there, by outshining him; but Barnabas is very willing to be eclipsed when it is for the public service. If God by his grace inclines us to do what good we can, according to the ability we have, we ought to rejoice if others that have also larger capacities have larger opportunities, and do more good than we can do. Barnabas brought Saul to Antioch, though it might be the lessening of himself, to teach us to seek the things of Christ more than our own things.

3. We are here further told,

(1.) What service was now done to the church at Antioch. Paul and Barnabas continued there a whole year, presiding in their religious assemblies, and preaching the gospel, v. 26. Observe, [1.] The church frequently assembled. The religious assemblies of Christians are appointed by Christ for his honour, and the comfort and benefit of his disciples. God's people of old frequently came together, at the door of the tabernacle of the congregation; places of meeting are now multiplied, but they must come together, though it be with difficulty and peril. [2.] Ministers were the masters of those assemblies, and held those courts in Christ's name to which all that hold by, from, and under him, owe suit and service. [3.] Teaching the people is one part of the work of ministers, when they preside in religious assemblies. They are not only to be the people's mouth to God in prayer and praise, but God's mouth to the people in opening the scriptures, and teaching out of them the good knowledge of the Lord. [4.] It is a great encouragement to ministers when they have opportunity of teaching much people, of casting the net of the gospel where there is a large shoal of fish, in hopes that the more may be enclosed. [5.] Preaching is not only for the conviction and conversion of those that are without, but for the instruction and edification of those that are within. A constituted church must have its teachers.

(2.) What honour was now put upon the church at Antioch: There the disciples were first called Christians; it is probable they called themselves so, incorporated themselves by that title, whether by some solemn act of the church or ministers, or whether this name insensibly obtained there by its being frequently used in their praying and preaching, we are not told; but it should seem that two such great men as Paul and Barnabas continuing there so long, being exceedingly followed, and meeting with no opposition, Christian assemblies made a greater figure there than any where, and became more considerable, which was the reason of their being called Christians first there, which, if there were to be a mother-church to rule over all other churches, would give Antioch a better title to the honour than Rome can pretend to. Hitherto those who gave up their names to Christ were called disciples, learners, scholars, trained up under him, in order to their being employed by him; but henceforward they were called Christians. [1.] Thus the reproachful names which their enemies had hitherto branded them with would, perhaps, be superseded and disused. They called them Nazarenes (ch. xxiv. 5), the men of that way, that by-way, which had no name; and thus they prejudiced people against them. To remove the prejudice, they gave themselves a name which their enemies could not but say was proper. [2.] Thus those who before their conversion had been distinguished by the names of Jews and Gentiles might after their conversion be called by one and the same name, which would help them to forget their former dividing names, and prevent their bringing their former marks of distinction, and with them the seeds of contention, into the church. Let not one say, "I was a Jew;" nor the other, "I was a Gentile;" when both the one and the other must now say, "I am a Christian." [3.] Thus they studied to do honour to their Master, and showed that they were not ashamed to own their relation to him, but gloried in it; as the scholars of Plato called themselves Platonists, and so the scholars of other great men. They took their denomination not from the name of his person, Jesus, but of his office, Christ-anointed, so putting their creed into their names, that Jesus is the Christ; and they were willing all the world should know that this is the truth they will live and die by. Their enemies will turn this name to their reproach, and impute it to them as their crime, but they will glory in it: If this be to be vile, I will be yet more vile. [4.] Thus they now owned their dependence upon Christ, and their receivings from him; not only that they believed in him who is the anointed, but that through him they themselves had the anointing, 1 John ii. 20, 27. And God is said to have anointed us in Christ, 2 Cor. i. 21. [5.] Thus they laid upon themselves, and all that should ever profess that name, a strong and lasting obligation to submit to the laws of Christ, to follow the example of Christ, and to devote themselves entirely to the honour of Christ--to be to him for a name and a praise. Are we Christians? Then we ought to think, and speak, and act, in every thing as becomes Christians, and to do nothing to the reproach of that worthy name by which we are called; that that may not be said to us which Alexander said to a soldier of his own name that was noted for a coward, Aut nomen, aut mores muta--Either change thy name or mend thy manners. And as we must look upon ourselves as Christians, and carry ourselves accordingly, so we must look upon others as Christians, and carry ourselves towards them accordingly. A Christian, though not in every thing of our mind, should be loved and respected for his sake whose name he bears, because he belongs to Christ. [6.] Thus the scripture was fulfilled, for so it was written (Isa. lxii. 2) concerning the gospel-church, Thou shalt be called by a new name, which the mouth of the Lord shall name. And it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name, Isa. lxv. 15.
Adam Clarke: Commentary on the Bible - 1831
11:19: The persecution that arose about Stephen - That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Act 8:1.
Phoenice - Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, etc. It is often mentioned as a part of Syria. See Act 21:2, Act 21:3.
Cyprus - An island of the Mediterranean Sea, over against Syria. See on Act 4:30 (note).
Antioch - A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book.
Unto the Jews only - For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.
Albert Barnes: Notes on the Bible - 1834
11:19: Now they ... - This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews. From this point the history records the efforts made to convert the Gentiles. It begins with the labors put forth in the important city of Antioch (Act 11:19-20); and as, during the work of grace that occurred in that city, the labors of the apostle Paul were especially sought (Act 11:25-26), the sacred writer thenceforth confines the history mainly to his travels and labors.
Which were scattered abroad - See Act 8:1.
As far as Phenice - Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply "Canaan." See the notes on Mat 15:22.
And Cyprus - An island off the coast of Asia Minor, in the Mediterranean Sea. See the notes on Act 4:36.
And Antioch - There were two cities of this name, one situated in Pisidia in Asia Minor (see Act 13:14); the other, referred to here, was situated on the Orontes River, and was long, the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch in honor of his father Antiochus. It was founded in 301 b. c. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption.
On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honored as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gaines; was adorned with fine fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake in which 60, 000 persons were destroyed. It was conquered by the Saracens in 638 a. d., and, after some changes and Rev_olutions, was taken during the Crusades, after a long and bloody siege, by Godfrey of Bouillon, June 3, 1098 ad. In 1268 it was taken by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10, 000 inhabitants (Robinson's Calmet). "There was everything in the situation and circumstances of the city," say Conybeare and Howson ("Life and Epistles of Paul," vol. 1, p. 121), "to make it a place of concourse for all classes and kinds of people. By its harbor of Seleucia it was in communication with all the trade of the Mediterranean; and, through the open country behind the Lebanon, it was conveniently approached by the caravans from Mesopotamia and Arabia. It united the inland advantages of Aleppo with the maritime opportunities of Smyrna. It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative. Through the first two centuries of the Christian era it was what Constantinople became afterward, 'the Gate of the East.' "If any city in the first century was worthy to be called the Pagan Queen and Metropolis of the East, that city was Antioch. She was represented, in a famous allegorical statue, as a female figure, seated on a rock and crowned, with the river Orontes at her feet" (Conybeare and Howson, vol. 1, p. 125).
Preaching the word - The Word of God, the Gospel.
To none but unto the Jews only - They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: they: Act 8:1-4
Phenice: Act 15:3, Act 21:2
Cyprus: Act 4:36, Act 13:4, Act 15:39, Act 21:16
Antioch: Act 11:26, Act 15:22, Act 15:35
to none: Act 3:26, Act 13:46; Mat 10:6; Joh 7:35
Geneva 1599
11:19 (3) Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and (a) Antioch, preaching the word to none but unto the Jews only.
(3) The scattering abroad of Jerusalem is the cause of the gathering together of many other churches.
(a) He speaks of Antioch which was in Syria and bordered upon Cilicia.
John Gill
11:19 Now they which were scattered abroad,.... These were not the apostles, but the other ministers of the word; see Acts 8:1 who were dispersed
upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these
travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says (x), for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon (y), also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with "Pahanah", or , "Peoth Anak", the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Josh 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God's elect, who being made righteous, flourished like the palm trees;
and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; See Gill on Acts 4:36 and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father's name Antiochus. The account Josephus gives (z) of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere (a) he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they (b), as Antioch; with them, it is the same as Hemath the great, spoken of in Amos 6:2 on which words Jerom has this note:
"Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania''
And so the Jerusalem Targum on Gen 10:18 renders the Hamathite, "Antioch": and the Targum of Jonathan on Num 13:21 renders Hamath by "Antioch". Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus (c) speaks of many in this place, and gives reasons for it:
"the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.''
Here the Jews also had schools and taught: it is said (d) R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said (e), that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Num 34:11 Daphne answers to Riblah, which was in the land of Hamath, 4Kings 23:33 and Riblah, Jerom (f) says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, "on the east side of Ain",) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch (g), Antiochia which is by Daphne of Syria; and in:
"Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33)
Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen's death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace.
Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse.
(x) L. 5. c. 12. (y) Apud Euseb. Prepar. Evangel. l. 2. p. 39. (z) De Bello Jud. l. 3. c. 2. sect. 4. (a) Antiqu. l. 17. c. 5. sect. 7. (b) T. Hieros. Erubin, fol. 22. 4. (c) De Bello Jud. l. 7. c. 3. sect. 3. (d) T. Hieros. Kiddushin, fol. 64. 4. (e) T. Hieros. Shekalim, fol. 50. 2. Vajikra Rabba, sect. 19. fol. 161. 1. Prefat. Eccha Rabbati. fol. 41. 1. (f) Comment. in Ezek. xlvii. fol. 261. C. (g) Antiqu. l. 17. c. 2. sect. 3.
John Wesley
11:19 They who had been dispersed - St. Luke here resumes the thread of his narration, in the very words wherewith he broke it off, Acts 8:6. As far as Phenicia to the north, Cyprus to the west, and Antioch to the east.
Robert Jamieson, A. R. Fausset and David Brown
11:19 THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Acts 11:19-24)
they which were scattered abroad upon the persecution that arose about Stephen--and who "went everywhere preaching the word" (Acts 8:4).
travelled as far as Phenice--that part of the Mediterranean coast which, commencing a little north of CÃ&brvbr;sarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus--(See on Acts 4:36). An active commercial intercourse subsisted between Phenice and Cyprus.
and Antioch--near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [HOWSON].
11:2011:20: Եւ էին ոմանք ՚ի նոցանէ արք Կիւպրացիք եւ Կիւրենացիք. որք մտեալ յԱնտիոք՝ խօսէին ընդ Յոյնսն, աւետարանեա՛լ Տէր զՅիսուս[2389]։ [2389] Առ Ոսկանայ պակասի. Ոմանք ՚ի նոցանէ արք Կիպրացիք եւ Կիւրենացիք որք։ Ոմանք. Աւետարանել զՏէր Յիսուս։
20. Եւ նրանց միջից որոշ մարդիկ՝ կիպրացիներ եւ կիւրենացիներ, Անտիոք մտնելով, յոյներին էին դիմում՝ աւետարանելով Տէր Յիսուսին:
20 Անոնցմէ ոմանք Կիպրացի եւ Կիւրենացի մարդիկ էին, որոնք երբ Անտիոք մտան, Հելլենացիներուն* հետ կը խօսէին՝ Տէր Յիսուսը քարոզելով։
Եւ էին ոմանք ի նոցանէ արք Կիպրացիք եւ Կիւրենացիք, որք մտեալ յԱնտիոք խօսէին ընդ Յոյնսն աւետարանեալ զՏէր Յիսուս:

11:20: Եւ էին ոմանք ՚ի նոցանէ արք Կիւպրացիք եւ Կիւրենացիք. որք մտեալ յԱնտիոք՝ խօսէին ընդ Յոյնսն, աւետարանեա՛լ Տէր զՅիսուս[2389]։
[2389] Առ Ոսկանայ պակասի. Ոմանք ՚ի նոցանէ արք Կիպրացիք եւ Կիւրենացիք որք։ Ոմանք. Աւետարանել զՏէր Յիսուս։
20. Եւ նրանց միջից որոշ մարդիկ՝ կիպրացիներ եւ կիւրենացիներ, Անտիոք մտնելով, յոյներին էին դիմում՝ աւետարանելով Տէր Յիսուսին:
20 Անոնցմէ ոմանք Կիպրացի եւ Կիւրենացի մարդիկ էին, որոնք երբ Անտիոք մտան, Հելլենացիներուն* հետ կը խօսէին՝ Տէր Յիսուսը քարոզելով։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Были же некоторые из них Кипряне и Киринейцы, которые, придя в Антиохию, говорили Еллинам, благовествуя Господа Иисуса.
11:20  ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες κύπριοι καὶ κυρηναῖοι, οἵτινες ἐλθόντες εἰς ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον ἰησοῦν.
11:20. Ἦσαν (They-were) δέ (moreover) τινες (ones) ἐξ (out) αὐτῶν (of-them) ἄνδρες (men) Κύπριοι ( Kupros-belonged ) καὶ (and) Κυρηναῖοι , ( Kurene-belonged ," οἵτινες ( which-ones ) ἐλθόντες ( having-had-came ) εἰς (into) Ἀντιόχειαν (to-an-Antiocheia) ἐλάλουν (they-were-speaking-unto) καὶ (and) πρὸς (toward) τοὺς (to-the-ones) Ἑλληνιστάς, (to-Hellenists) εὐαγγελιζόμενοι ( goodly-messaging-to ) τὸν (to-the-one) κύριον (to-Authority-belonged) Ἰησοῦν. (to-an-Iesous)
11:20. erant autem quidam ex eis viri cyprii et cyrenei qui cum introissent Antiochiam loquebantur et ad Graecos adnuntiantes Dominum IesumBut some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.
20. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.
11:20. But some of these men from Cyprus and Cyrene, when they had entered into Antioch, were speaking also to the Greeks, announcing the Lord Jesus.
11:20. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus:

20: Были же некоторые из них Кипряне и Киринейцы, которые, придя в Антиохию, говорили Еллинам, благовествуя Господа Иисуса.
11:20  ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες κύπριοι καὶ κυρηναῖοι, οἵτινες ἐλθόντες εἰς ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον ἰησοῦν.
11:20. erant autem quidam ex eis viri cyprii et cyrenei qui cum introissent Antiochiam loquebantur et ad Graecos adnuntiantes Dominum Iesum
But some of them were men of Cyprus and Cyrene, who, when they were entered into Antioch, spoke also to the Greeks, preaching the Lord Jesus.
11:20. But some of these men from Cyprus and Cyrene, when they had entered into Antioch, were speaking also to the Greeks, announcing the Lord Jesus.
11:20. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
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
11:20: Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks.
Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen Act 6:1-15 and Act 9:29, viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See Act 6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter's mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.
Albert Barnes: Notes on the Bible - 1834
11:20: Were men of Cyprus and Cyrene - Were natives of Cyprus and Cyrene. Cyrene was a province and city of Libya in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that the Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles.
Spake unto the Grecians - πρὸς τοὺς Ἑλληνιστὰς pros tous Hellē nistas. To the Hellenists. This word usually denotes in the New Testament "those Jews residing in foreign lands, who spoke the Greek language." See the notes on Act 6:1. But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm that the people of Cyprus and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those (Act 11:19) who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles as those who were addressed by the people of Cyprus and Cyrene. In many mss. the word used here is Ἕλληνας Hellē nas, "Greeks," instead of "Hellenists." This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the early fathers. The Aethiopic version reads "to the Gentiles." There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to. Those who were not Jews, for all were called "Greeks" by them who were not Jews, Rom 1:16. The connection would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Cyrene: Act 2:10, Act 6:9, Act 13:1; Mat 27:32
the Grecians: Act 6:1, Act 9:29
preaching: Act 8:5, Act 8:35, Act 9:20, Act 17:18; Co1 1:23, Co1 1:24, Co1 2:2; Eph 3:8
Geneva 1599
11:20 (4) And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
(4) The church of Antioch, the new Jerusalem of the Gentiles, was extraordinarily called.
John Gill
11:20 And some of them were men of Cyprus,.... That is, some of the preachers, that were scattered abroad, were Jews born at Cyprus: such was Barnabas particularly, Acts 4:36 though he was not among these, as appears from Acts 11:22 "and Cyrene"; such were Simon that carried the cross after Christ, and his sons Alexander and Rufus, Mk 15:21 and others that heard the apostles speak with tongues on the day of Pentecost, Acts 2:10
which when they were come to Antioch, spake unto the Grecians; or Hellenist Jews, who were born and brought up in Greece, and spoke the Greek language; though the Alexandrian copy, and the Syriac version, read "Greeks", as if they were native Greeks, and properly Gentiles, to whom these ministers spoke the word of the Lord; but the former seems most likely.
Preaching the Lord Jesus; the dignity of his person, as the Son of God; what he did and suffered to obtain salvation for lost sinners; his resurrection from the dead, ascension to heaven, and intercession; the virtue of his blood for peace and pardon of his sacrifice for atonement of sin, and of his righteousness for justification.
John Wesley
11:20 Some of them were men of Cyprus and Cyrene - Who were more accustomed to converse with the Gentiles. Who coming into Antioch - Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire. Spake to the Greeks - As the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that name. Here we have the first account of the preaching the Gospel to the idolatrous Gentiles. All those to whom it had been preached before, did at least worship one God, the God of Israel.
Robert Jamieson, A. R. Fausset and David Brown
11:20 some of them were men of Cyprus and Cyrene--(see on Lk 23:26); as Lucius, mentioned in Acts 13:1.
spake unto the Grecians--rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (Acts 11:22), that some of the dispersed Christians preached to them?
11:2111:21: Եւ էր ձե՛ռն Տեառն ընդ նոսա, եւ բազմութիւն հաւատացելոց դարձա՛ւ ՚ի Տէր[2390]։ [2390] Ոմանք. Եւ ձեռն Տեառն էր ընդ։
21. Եւ Տիրոջ զօրութիւնը նրանց հետ էր: Հաւատացեալների մի բազմութիւն դէպի Տէրը դարձաւ:
21 Տէրոջը ձեռքը անոնց հետ էր։ Բազմաթիւ մարդիկ հաւատալով՝ Տէրոջը դարձան։
Եւ էր ձեռն Տեառն ընդ նոսա, եւ բազմութիւն հաւատացելոց դարձաւ ի Տէր:

11:21: Եւ էր ձե՛ռն Տեառն ընդ նոսա, եւ բազմութիւն հաւատացելոց դարձա՛ւ ՚ի Տէր[2390]։
[2390] Ոմանք. Եւ ձեռն Տեառն էր ընդ։
21. Եւ Տիրոջ զօրութիւնը նրանց հետ էր: Հաւատացեալների մի բազմութիւն դէպի Տէրը դարձաւ:
21 Տէրոջը ձեռքը անոնց հետ էր։ Բազմաթիւ մարդիկ հաւատալով՝ Տէրոջը դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: И была рука Господня с ними, и великое число, уверовав, обратилось к Господу.
11:21  καὶ ἦν χεὶρ κυρίου μετ᾽ αὐτῶν, πολύς τε ἀριθμὸς ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον.
11:21. καὶ (And) ἦν (it-was) χεὶρ (a-hand) Κυρίου (of-Authority-belonged) μετ' (with) αὐτῶν, (of-them,"πολύς (much) τε (also) ἀριθμὸς (a-number) ὁ (the-one) πιστεύσας (having-trusted-of) ἐπέστρεψεν (it-beturned-upon) ἐπὶ (upon) τὸν (to-the-one) κύριον. (to-Authority-belonged)
11:21. et erat manus Domini cum eis multusque numerus credentium conversus est ad DominumAnd the hand of he Lord was with them: and a great number believing, were converted to the Lord.
21. And the hand of the Lord was with them: and a great number that believed turned unto the Lord.
11:21. And the hand of the Lord was with them. And a great number believed and were converted to the Lord.
11:21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
And the hand of the Lord was with them: and a great number believed, and turned unto the Lord:

21: И была рука Господня с ними, и великое число, уверовав, обратилось к Господу.
11:21  καὶ ἦν χεὶρ κυρίου μετ᾽ αὐτῶν, πολύς τε ἀριθμὸς ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον.
11:21. et erat manus Domini cum eis multusque numerus credentium conversus est ad Dominum
And the hand of he Lord was with them: and a great number believing, were converted to the Lord.
11:21. And the hand of the Lord was with them. And a great number believed and were converted to the Lord.
11:21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
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
21: "И была рука Господня с ними..." (проповедниками), т. е. особая благодатная сила Божия, знамениями и чудесами укреплявшая дало проповеди.
Adam Clarke: Commentary on the Bible - 1831
11:21: The hand of the Lord was with them - By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God's heritage; that they are not sent by him, and shall not profit the people at all.
A great number believed - That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.
Albert Barnes: Notes on the Bible - 1834
11:21: And the hand of the Lord - See the notes on Luk 1:66. Compare Psa 80:17. The meaning is, that God showed them favor, and evinced his power in the conversion of their hearers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: the hand: Ch2 30:12; Ezr 7:9, Ezr 8:18; Neh 2:8, Neh 2:18; Isa 53:1, Isa 59:1; Luk 1:66
and a: Act 11:24, Act 2:47, Act 4:4, Act 5:14, Act 6:7; Co1 3:6, Co1 3:7; Th1 1:5
turned: Act 9:35, Act 15:19, Act 26:18-20; Th1 1:9, Th1 1:10
John Gill
11:21 And the hand of the Lord was with them,.... Not only his hand of providence, which brought them thither, and protected them; and his hand of love, grace and mercy, which was upon them, and supplied them with gifts and grace, and everything necessary for them; and his hand of wisdom, which guided and directed them; but his hand of power, the same with the arm of the Lord, which when revealed, and made bare, the report of the Gospel is believed: but if that is not put forth, or efficacious grace is not exerted, no work is done, none are brought to believe, or are converted; ministers labour in vain, and spend their strength for nought: but this was not the case here, it was otherwise with these preachers; though they had travelled many miles, and were come into strange places, they were not left of God, nor without success, the power of God attended their ministry; so that the Gospel preached by them came not in word only, but in power, and it was the power of God unto salvation: hence it follows,
and a great number believed; not the Gospel only, but in Christ preached in it, Acts 11:20 which was not owing to the force of moral persuasion in the ministers, nor to the power of free will in the people, but to the hand or power of the Lord; for the work of faith is not a work of man's will, but of God's almighty power and grace; and when that is displayed, multitudes believe in Christ for righteousness and life: and turned to the Lord; and obeyed his commands; see Ps 119:59 as a fruit, effect, and consequence of believing in Christ; for not first conversion is here intended, which is not man's work, but God's, and in which God is the agent, and man is passive; but obedience to the ordinances of Christ, as the fruit of faith, is meant.
John Wesley
11:21 And the hand of the Lord - That is, the power of his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
11:21 a great number believed--Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Acts 10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Acts 15:19-29.)
11:2211:22: Լո՛ւ եղեւ բանս այս յականջս եկեղեցւոյն՝ որ էր յԵրուսաղէմ, վասն նոցա. եւ առաքեցին զԲառնաբաս մինչեւ յԱնտիոք[2391]։ [2391] Ոսկան. Լուր եղեւ բանս։ Ոմանք. Որ յԵրուսաղէմ։
22. Նրանց մասին այս լուրը հասաւ Երուսաղէմի եկեղեցուն: Եւ Բառնաբասին ուղարկեցին մինչեւ Անտիոք:
22 Այս լուրը Երուսաղէմի եկեղեցիին ականջը հասաւ ու Բառնաբասը ղրկեցին, որպէս զի մինչեւ Անտիոք երթայ։
Լու եղեւ բանս այս յականջս եկեղեցւոյն որ էր յԵրուսաղէմ վասն նոցա, եւ առաքեցին զԲառնաբաս մինչեւ յԱնտիոք:

11:22: Լո՛ւ եղեւ բանս այս յականջս եկեղեցւոյն՝ որ էր յԵրուսաղէմ, վասն նոցա. եւ առաքեցին զԲառնաբաս մինչեւ յԱնտիոք[2391]։
[2391] Ոսկան. Լուր եղեւ բանս։ Ոմանք. Որ յԵրուսաղէմ։
22. Նրանց մասին այս լուրը հասաւ Երուսաղէմի եկեղեցուն: Եւ Բառնաբասին ուղարկեցին մինչեւ Անտիոք:
22 Այս լուրը Երուսաղէմի եկեղեցիին ականջը հասաւ ու Բառնաբասը ղրկեցին, որպէս զի մինչեւ Անտիոք երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Дошел слух о сем до церкви Иерусалимской, и поручили Варнаве идти в Антиохию.
11:22  ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν ἰερουσαλὴμ περὶ αὐτῶν, καὶ ἐξαπέστειλαν βαρναβᾶν [διελθεῖν] ἕως ἀντιοχείας·
11:22. Ἠκούσθη (It-was-heard) δὲ (moreover,"ὁ (the-one) λόγος (a-forthee,"εἰς (into) τὰ (to-the-ones) ὦτα (to-ears) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) τῆς (of-the-one) οὔσης (of-being) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem) περὶ (about) αὐτῶν, (of-them,"καὶ (and) ἐξαπέστειλαν (they-set-off-out) Βαρνάβαν (to-a-Baranabas) ἕως (unto-if-which) Ἀντιοχείας: (of-an-Antiocheia)
11:22. pervenit autem sermo ad aures ecclesiae quae erat Hierosolymis super istis et miserunt Barnaban usque AntiochiamAnd the tidings came to the ears of the church that was at Jerusalem, touching these things: and they sent Barnabas as far as Antioch.
22. And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch:
11:22. Now the news came to the ears of the Church at Jerusalem about these things, and they sent Barnabas as far as Antioch.
11:22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch:

22: Дошел слух о сем до церкви Иерусалимской, и поручили Варнаве идти в Антиохию.
11:22  ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν ἰερουσαλὴμ περὶ αὐτῶν, καὶ ἐξαπέστειλαν βαρναβᾶν [διελθεῖν] ἕως ἀντιοχείας·
11:22. pervenit autem sermo ad aures ecclesiae quae erat Hierosolymis super istis et miserunt Barnaban usque Antiochiam
And the tidings came to the ears of the church that was at Jerusalem, touching these things: and they sent Barnabas as far as Antioch.
11:22. Now the news came to the ears of the Church at Jerusalem about these things, and they sent Barnabas as far as Antioch.
11:22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Слух о сем..." - o logoV pori autwn". "слово о них..." "До Церкви Иерусалимской..." - в полном ее составе с апостолами во главе, которые "и поручили Варнаве идти в Антиохию..." Зачем и почему именно Варнаве? На случай возникновения каких-либо недоразумений - вроде тех, о каких говорится выше (2-3: ст. ) - и вообще для руководительства новым христианским обществом - Варнава был, очевидно, более подходящим для означенных полномочий. Он был родом из того же Кипра, откуда и некоторые из антиохийских проповедников (ст. 20; ср. IV:36); пользовался особым уважением в Церкви Иерусалимской (IV:36-37; IX:26-27); был муж добрый и благодатный (24: ст. ); имел особый дар убедительности и утешительности в слове, что показывало и самое имя Варнава (IV:36). Такой человек должен был казаться особенно способным к умиротворению могущих возникнуть нестроений и к направлению всей жизни общества в надлежащем духе.
Adam Clarke: Commentary on the Bible - 1831
11:22: The Church which was in Jerusalem - This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.
They sent forth Barnabas - It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.
Albert Barnes: Notes on the Bible - 1834
11:22: Then tidings ... - The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.
And they sent forth - To aid the disciples there, and to give them their sanction. They had done a similar thing in the Rev_ival which occurred in Samaria. See the notes on Act 8:14.
Barnabas - See Act 4:36-37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, especially qualified for the work on which they sent him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: am 4047, ad 43
tidings: Act 11:1, Act 8:14, Act 15:2; Th1 3:6
and they: Act 4:36, Act 4:37, Act 9:27, Act 13:1-3, Act 15:22, Act 15:35-39
Geneva 1599
11:22 (5) Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
(5) The apostles do not rashly condemn an extraordinary calling, but instead they judge it by the effects.
John Gill
11:22 Then tidings of these things,.... Of the spread of the Gospel in several parts, and the success of it in the conversion of sinners, especially at Antioch:
came unto the ears of the church which was in Jerusalem; these tidings were brought to the apostles and brethren there, by messengers which the ministers of the word sent unto them to let them know what success they met with; notwithstanding the persecution raised against the church of Jerusalem at the death of Stephen, and the havoc that was made of the members of it, and the dispersion of others, yet it still continued a church, and so it did for ages after: there are reckoned fifteen bishops of it unto the times of Trajan, and the destruction of the city by him, when the Jews were no longer suffered to live in it; and they are these, James the brother of our Lord, Simeon, Justus, Zacchaeus, Tobias, Benjamin, John, Matthias, Philip, Seneca, Justus, Levi, Ephres, Joseph, and Judas; and these are said (h) to be all originally Hebrews: but after the destruction of the city by Trajan, and the Jews were forbid inhabiting it, the church consisted of Gentiles only; and of them bishops were constituted over it, and were as follow: Marcus, Cassianus, Publius, Maximus, Julianus, Gaianus, Symmachus, Caius, another Julianus, Capito, another Maximus, Antoninus, Valens, Dolychianus, Narcissus, Aelius, Germanio, Gordius, and another Narcissus; all these governed this church in the "second" century: and in the "third" century, the bishops of this church were Alexander, Mazabanes, Labdas, and Hermon, who was the last before the Dioclesian persecution: in the "fourth" century, Macarins, Maximus, and Cyril, presided over it; and these were succeeded in the "fifth" century by Joannes Nepos, Prayllius, Juvenalis, Anastasius, and Martyrius; in this age also Lucian and Hesychius were presbyters of this church. In the "sixth" century, the names of the bishops of this church were Salustius, Helias, Johannes, Petrus, Macarius, Eustochius, Johannes, Neamus, and Isicius: in the "seventh" century were Thomas, Johannes, Neannus, Isaac, Zacharias, and Sophronius, who was the last bishop of Jerusalem before the utter and last devastation of it by the Saracens (i); since which time the city has underwent various fates, being sometimes in the hands of the Christians, and at other times possessed by the Turks, in whose power it now is.
And they sent forth Barnabas; who was himself an Hellenist, and of the country of Cyprus, and so very fit to be sent to the Grecians or Hellenists at Antioch, who had received the Gospel to confirm them in it: for his orders were,
that he should go as far as Antioch which is said to be about fifteen or sixteen days journey from Jerusalem: the phrase, "that he should go", is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.
(h) Euseb. Eccl. Hist. l. 4. c. 5. (i) Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 2. & c. 9. p. 126. cent. 3. c. 10. p. 146. 148. cent. 4. c. 10. p. 503. c. 5. cent. 10. p. 540. cent. 6. c. 10. p. 335. cent. 7. c. 10. p. 251.
Robert Jamieson, A. R. Fausset and David Brown
11:22 sent . . . Barnabas . . . as far as Antioch--implying that even on the way to Antioch he found churches to visit [OLSHAUSEN]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (Acts 4:36), and "a son of consolation."
11:2311:23: Որ իբրեւ եկն ետես զշնորհսն Աստուծոյ՝ ուրա՛խ եղեւ, եւ մխիթարէր զամենեսեան՝ յօժարութեամբ սրտի կալ նոցա ՚ի Տէր[2392]։ [2392] Ոմանք. Եկն եւ ետես... զամենեսին յօժարութեամբ սրտիւ կեալ նոցա։
23. Երբ սա եկաւ եւ տեսաւ Աստծու շնորհները, ուրախացաւ եւ յորդորում էր բոլորին, որպէսզի նրանք յօժար սրտով յարած մնան Տիրոջը.
23 Որը, երբ գնաց եւ Աստուծոյ շնորհքը տեսաւ՝ ուրախացաւ ու կը յորդորէր ամէնքն ալ՝ որ յօժար սրտով Տէրոջը հետ կապուած մնան.
որ իբրեւ եկն եւ ետես զշնորհսն Աստուծոյ, ուրախ եղեւ, եւ մխիթարէր զամենեսեան յօժարութեամբ սրտի կալ նոցա ի Տէր:

11:23: Որ իբրեւ եկն ետես զշնորհսն Աստուծոյ՝ ուրա՛խ եղեւ, եւ մխիթարէր զամենեսեան՝ յօժարութեամբ սրտի կալ նոցա ՚ի Տէր[2392]։
[2392] Ոմանք. Եկն եւ ետես... զամենեսին յօժարութեամբ սրտիւ կեալ նոցա։
23. Երբ սա եկաւ եւ տեսաւ Աստծու շնորհները, ուրախացաւ եւ յորդորում էր բոլորին, որպէսզի նրանք յօժար սրտով յարած մնան Տիրոջը.
23 Որը, երբ գնաց եւ Աստուծոյ շնորհքը տեսաւ՝ ուրախացաւ ու կը յորդորէր ամէնքն ալ՝ որ յօժար սրտով Տէրոջը հետ կապուած մնան.
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Он, прибыв и увидев благодать Божию, возрадовался и убеждал всех держаться Господа искренним сердцем;
11:23  ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν [τὴν] τοῦ θεοῦ ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῶ κυρίῳ,
11:23. ὃς (which) παραγενόμενος ( having-had-became-beside ) καὶ (and) ἰδὼν (having-had-seen) τὴν (to-the-one) χάριν (to-a-granting) τὴν (to-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐχάρη (it-had-been-joyed) καὶ (and) παρεκάλει (it-was-calling-beside-unto) πάντας ( to-all ) τῇ (unto-the-one) προθέσει (unto-a-placing-before) τῆς (of-the-one) καρδίας (of-a-heart) προσμένειν (to-stay-toward) [ἐν] "[in]"τῷ (unto-the-one) κυρίῳ, (unto-Authority-belonged,"
11:23. qui cum pervenisset et vidisset gratiam Dei gavisus est et hortabatur omnes proposito cordis permanere in DominoWho, when he was come and had seen the grace of God, rejoiced. And he exhorted them all with purpose of heart to continue in the Lord.
23. who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
11:23. And when he had arrived there and had seen the grace of God, he was gladdened. And he exhorted them all to continue in the Lord with a resolute heart.
11:23. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord:

23: Он, прибыв и увидев благодать Божию, возрадовался и убеждал всех держаться Господа искренним сердцем;
11:23  ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν [τὴν] τοῦ θεοῦ ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῶ κυρίῳ,
11:23. qui cum pervenisset et vidisset gratiam Dei gavisus est et hortabatur omnes proposito cordis permanere in Domino
Who, when he was come and had seen the grace of God, rejoiced. And he exhorted them all with purpose of heart to continue in the Lord.
11:23. And when he had arrived there and had seen the grace of God, he was gladdened. And he exhorted them all to continue in the Lord with a resolute heart.
11:23. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
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: Прибыв на место, Варнава мог только возрадоваться о благодати Божией среди антиохийских христиан, коих умолял держаться Господа искренним сердцем - th proqesei thV kardiaV prosmenein t Kuriw... - слав.: "изволением сердца трепетно о Господе..." - буквально - намерением сердца пребывать при Господе. "Похвалив и одобрив народ, он, вероятно, обратил этим еще больше..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
11:23: Had seen the grace of God - That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand:
1. His favor.
2. The manifestations of that favor in the communication of spiritual blessings. And,
3. Principles of light, life, holiness, etc., producing effects demonstrative of the causes from which they sprung.
Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct.
Was glad - Not envious because God had blessed the labors of others of his Master's servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them.
With purpose of heart they would cleave unto the Lord - These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, τῃ προθεσει της καρδιας, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, προσμενειν τῳ Κυριῳ, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall.
Albert Barnes: Notes on the Bible - 1834
11:23: Had seen the grace of God - The favor, or mercy of God, in converting sinners to himself.
Was glad - Approved of what had been done in preaching the gospel to the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a Rev_ival is to produce joy in the hearts of all those who love the Saviour.
And exhorted them all - Entreated them. They would be exposed to many trials and temptations, and he sought to secure their firm adherence to the cause of religion.
That with purpose of heart - With a firm mind; with a fixed, settled resolution that they would make this their settled plan of life, their main object. A purpose, πρόθεσις prothesis, is a resolution of the mind, a plan, or intention, Rom 8:28; Eph 1:11; Eph 3:11; Ti2 1:9; Ti2 3:10. It is especially a resolution of the mind in regard to future conduct, and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan or design in their minds that they would henceforward adhere to God. Such a plan should be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God, and, unless this is the pRev_alent, governing desire of the heart, there can be no evidence of conversion.
They would cleave - Greek: that they would remain; that is, that they would adhere constantly and faithfully attached to the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: seen: Mar 2:5; Col 1:6; Th1 1:3, Th1 1:4; Ti2 1:4, Ti2 1:5; Pe2 1:4-9; Jo3 1:4
and exhorted: Act 13:43, Act 14:22; Joh 8:31, Joh 8:32, Joh 15:4; Th1 3:2-5; Heb 10:19-26, Heb 10:32-39; Pe2 3:17, Pe2 3:18; Jo1 2:28
purpose: Psa 17:3; Pro 23:15, Pro 23:28; Dan 1:8; Co2 1:17; Ti2 3:10
cleave: Deu 10:20, Deu 30:20; Jos 22:5, Jos 23:8; Mat 16:24; Co1 15:58
John Gill
11:23 Who when he came, and had seen the grace of God,.... The many instances of the powerful and efficacious grace of God in regeneration and conversion; the great goodness, love, and favour of God in enlightening, quickening, and converting so many souls; and the wonderful gifts of the Spirit bestowed upon many of them, fitting them for public use and service:
was glad; rejoiced at heart, and gave glory to God, as every good man will, at the success of the gospel in the conversion of sinners, let it be by what instrument or means it will, and at the gifts and grace bestowed on them:
and exhorted them all; in whom he saw the grace of God implanted, who had received the doctrine of the grace of God, and had gifts of grace qualifying them for usefulness, in some nation or another:
that with purpose of heart they would cleave unto the Lord; that is, with a fixed resolution in the grace and strength of Christ, they would hold to his person, exercising grace upon him, abide by his truths and ordinances, keep close to his people, adhere to his cause and interest, and hold on and out unto the end. The Arabic version takes "the purpose of heart" to be meant of Barnabas, and reads the words thus, "and he exhorted them according to the usual firmness of his heart, that they would continue in the faith of the Lord"; in the doctrine and grace of faith in Christ.
Robert Jamieson, A. R. Fausset and David Brown
11:23 when he . . . had seen the grace of God--in the new converts.
was glad--owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart--as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord--the Lord Jesus.
11:2411:24: Զի էր այր զուարթամիտ՝ եւ լի՛ Հոգւով Սրբով եւ հաւատովք. եւ յաւելա՛ւ ժողովուրդ բազում Տեառն[2393]։ [2393] Ոմանք. Ժողովուրդ բազում ՚ի Տէր։
24. ըստ որում նա բարի, Սուրբ Հոգով եւ հաւատով լցուած մարդ էր. եւ Տիրոջը յարածների վրայ բազում ժողովուրդ աւելացաւ:
24 Քանզի ինք բարի մարդ էր, Սուրբ Հոգիով եւ հաւատքով լեցուն ու Տէրոջը շատ ժողովուրդ աւելցաւ։
Զի էր այր զուարթամիտ եւ լի Հոգւով Սրբով եւ հաւատովք. եւ յաւելաւ ժողովուրդ բազում Տեառն:

11:24: Զի էր այր զուարթամիտ՝ եւ լի՛ Հոգւով Սրբով եւ հաւատովք. եւ յաւելա՛ւ ժողովուրդ բազում Տեառն[2393]։
[2393] Ոմանք. Ժողովուրդ բազում ՚ի Տէր։
24. ըստ որում նա բարի, Սուրբ Հոգով եւ հաւատով լցուած մարդ էր. եւ Տիրոջը յարածների վրայ բազում ժողովուրդ աւելացաւ:
24 Քանզի ինք բարի մարդ էր, Սուրբ Հոգիով եւ հաւատքով լեցուն ու Տէրոջը շատ ժողովուրդ աւելցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: ибо он был муж добрый и исполненный Духа Святаго и веры. И приложилось довольно народа к Господу.
11:24  ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῶ κυρίῳ.
11:24. ὅτι (to-which-a-one) ἦν (it-was) ἀνὴρ (a-man) ἀγαθὸς (good) καὶ (and) πλήρης (repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) καὶ (and) πίστεως. (of-a-trust) καὶ (And) προσετέθη (it-was-placed-toward) ὄχλος (a-crowd) ἱκανὸς (ampled) τῷ (unto-the-one) κυρίῳ. (unto-Authority-belonged)
11:24. quia erat vir bonus et plenus Spiritu Sancto et fide et adposita est turba multa DominoFor he was a good man and full of the Holy Ghost and of faith. And a great multitude was added to the Lord.
24. for he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
11:24. For he was a good man, and he was filled with the Holy Spirit and with faith. And a great multitude was added to the Lord.
11:24. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord:

24: ибо он был муж добрый и исполненный Духа Святаго и веры. И приложилось довольно народа к Господу.
11:24  ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῶ κυρίῳ.
11:24. quia erat vir bonus et plenus Spiritu Sancto et fide et adposita est turba multa Domino
For he was a good man and full of the Holy Ghost and of faith. And a great multitude was added to the Lord.
11:24. For he was a good man, and he was filled with the Holy Spirit and with faith. And a great multitude was added to the Lord.
11:24. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
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
24: "Ибо..." - относится к 22: стиху, обосновывая то, почему послан был именно Варнава, а равным образом годится и для объяснения того, почему так возрадовался Варнава и принял близко к сердцу состояние новообращенных.
Adam Clarke: Commentary on the Bible - 1831
11:24: For he was a good man - Here is a proper character of a minister of the Gospel.
1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him.
2. He is full of the Holy Ghost. He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding; it is discrimination in his judgment; it is fixed purpose and determination in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action.
3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie - that his word could not fail; he expected, not only the fulfillment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church, he prayed for the Divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness.
Much people was added unto the Lord - No wonder, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
11:24: For he was a good man - This is given as a reason why he was so eminently successful. It is not said that he was a man of distinguished talents or learning; that he was a splendid or an imposing preacher; but simply that he was a man of an amiable, kind, and benevolent disposition - a pious, humble man of God. We should not undervalue talent, eloquence, or learning in the ministry, but we may remark that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this, and without this his ministry will be barrenness and a curse. There is nothing on the earth so mighty as goodness. If a man wished to make the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. John Howard's purpose "to do good" has made a more permanent impression on the interests of the world than the talents of Alexander or Caesar.
Full of the Holy Ghost - Was entirely under the influence of the Holy Spirit. This is the second qualification mentioned here of a good minister. He was not merely exemplary for mildness and kindness of temper, but he was eminently a man of God. He was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, etc. See Gal 5:22-23. Compare the notes on Act 2:4.
And of faith - Confidence in the truth and promises of God. This is the third qualification mentioned; and this was another cause of his success. He confided in God. He depended, not on his own strength, but on the strength of the arm of God. With these qualifications he engaged in his work, and he was successful. These qualifications should be sought by the ministry of the gospel. Others should not indeed be neglected, but a man's ministry will usually be successful only as he seeks to possess those endowments which distinguished Barnabas - a kind, tender, benevolent heart; devoted piety; the fulness of the Spirit's influence; and strong, unwavering confidence in the promises and power of God.
And much people - Many people.
Was added unto the Lord - Became Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: he was: Act 24:16; Sa2 18:27; Psa 37:23, Psa 112:5; Pro 12:2, Pro 13:22, Pro 14:14; Mat 12:35; Mat 19:17; Luk 23:50; Joh 7:12; Rom 5:7
full: Act 6:3, Act 6:5, Act 6:8; Rom 15:15
and much: Act 11:21, Act 5:14, Act 9:31
John Gill
11:24 For he was a good man,.... He had the grace of God wrought in his soul, and did good works; he was very kind, and generous, and charitable; he sold what land he had, and gave the money to the apostles, for the use of the community, Acts 4:37
and full of the Holy Ghost, and of faith; he was full of the several graces of the Spirit, and particularly of faith; and he was full of the extraordinary gifts of the Spirit, and of the faith of miracles; he was full of the doctrine of faith, and of spiritual gifts for the preaching of it: the same character is given of Stephen, Acts 6:5
and much people was added unto the Lord; by the means of Barnabas, through his ministry, and the exercise of those gifts he was full of; so the Arabic version, "and he drew a large multitude to the Lord".
Robert Jamieson, A. R. Fausset and David Brown
11:24 For he was a good man--The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord--This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
11:2511:25: Եւ ե՛լ ՚ի Տարսոն խնդրել զՍաւղոս, եւ գտեալ զնա ա՛ծ յԱնտիոք։
25. Ապա Բառնաբասը ելաւ գնաց Տարսոն՝ Սօղոսին փնտռելու եւ, նրան գտնելով, բերեց Անտիոք:
25 Ետքը Բառնաբաս Տարսոն անցաւ Սօղոսը փնտռելու։ Զանիկա գտնելով՝ Անտիոք բերաւ։
Եւ ել ի Տարսոն խնդրել զՍաւղոս, եւ գտեալ զնա ած յԱնտիոք:

11:25: Եւ ե՛լ ՚ի Տարսոն խնդրել զՍաւղոս, եւ գտեալ զնա ա՛ծ յԱնտիոք։
25. Ապա Բառնաբասը ելաւ գնաց Տարսոն՝ Սօղոսին փնտռելու եւ, նրան գտնելով, բերեց Անտիոք:
25 Ետքը Բառնաբաս Տարսոն անցաւ Սօղոսը փնտռելու։ Զանիկա գտնելով՝ Անտիոք բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: Потом Варнава пошел в Тарс искать Савла и, найдя его, привел в Антиохию.
11:25  ἐξῆλθεν δὲ εἰς ταρσὸν ἀναζητῆσαι σαῦλον,
11:25. ἐξῆλθεν (It-had-came-out) δὲ (moreover) εἰς (into) Ταρσὸν (to-a-Tarsos) ἀναζητῆσαι (to-have-sought-up-unto) Σαῦλον, (to-a-Saulos,"
11:25. profectus est autem Tarsum ut quaereret Saulum quem cum invenisset perduxit AntiochiamAnd Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.
25. And he went forth to Tarsus to seek for Saul:
11:25. Then Barnabas set out for Tarsus, so that he might seek Saul. And when he had found him, he brought him to Antioch.
11:25. Then departed Barnabas to Tarsus, for to seek Saul:
Then departed Barnabas to Tarsus, for to seek Saul:

25: Потом Варнава пошел в Тарс искать Савла и, найдя его, привел в Антиохию.
11:25  ἐξῆλθεν δὲ εἰς ταρσὸν ἀναζητῆσαι σαῦλον,
11:25. profectus est autem Tarsum ut quaereret Saulum quem cum invenisset perduxit Antiochiam
And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.
11:25. Then Barnabas set out for Tarsus, so that he might seek Saul. And when he had found him, he brought him to Antioch.
11:25. Then departed Barnabas to Tarsus, for to seek Saul:
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
25: "Варнава пошел в Тарс искать Савла..." - без сомнения, для того, чтобы направить его на открывшееся новое широкое поле деятельности, к которому особенно и предназначался Павел - апостол языков, удалившийся в Тарс из Иерусалима (IX:15, 29-30).
Adam Clarke: Commentary on the Bible - 1831
11:25: To Tarsus, for to seek Saul - The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See Act 9:29, Act 9:30.
Albert Barnes: Notes on the Bible - 1834
11:25: Then departed ... - Why Barnabas sought Saul is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch. There was a great Rev_ival of religion, and there was need of additional labor. In such times the ministers of the gospel need additional help, as men in harvest-time need the aid of others. Saul was in this vicinity Act 9:30, and he was eminently suited to assist in this work. With him Barnabas was well acquainted Act 9:27, and probably there was no other one in that vicinity whose help he could obtain.
To Tarsus - See the notes on Act 9:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: to Tarsus: Act 9:11, Act 9:27, Act 9:30, Act 21:39
Geneva 1599
11:25 (6) Then departed Barnabas to Tarsus, for to seek Saul:
(6) There was no contention amongst the apostles, either with regard to usurping, or with regard to holding places of degree.
John Gill
11:25 Then departed Barnabas to Tarsus,.... "In Cilicia" to seek Saul; who had been sent thither by the brethren that he might escape the rage of the Grecians, who sought to slay him, Acts 9:29.
Robert Jamieson, A. R. Fausset and David Brown
11:25 BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Acts 11:25-26)
Then departed Barnabas to Tarsus for to seek Saul--Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (Acts 9:27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [BENGEL], but that he was engaged at the time in some preaching circuit--see on Acts 15:23), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called CHRISTIANS first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (Acts 24:5), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [OLSHAUSEN]. It was not at first used in a good sense (as Acts 26:28; 1Pet 4:16 show), though hardly framed out of contempt (as DE WETTE, BAUMGARTEN, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.
11:2611:26: Եւ եղեւ նոցա զա՛մն ողջոյն ժողովել յեկեղեցին, եւ ուսուցանե՛լ ժողովուրդ բազում, եւ անուանել նախ յԱնտիո՛ք զաշակերտեալսն՝ քրիստոնեայս[2394]։[2394] Ոսկան. Զաշակերտսն քրիստոնեայ։
26. Ու նրանք երկուսով մի ամբողջ տարի հաւաքւում էին եկեղեցու մէջ եւ ուսուցանում էին շատ շատերին: Եւ առաջին անգամ Անտիոքում էր, որ աշակերտածներին «քրիստոնեաներ» անուանեցին:
26 Անոնք լման տարի մը եկեղեցիին հետ մէկտեղ հաւաքուելով՝ շատ ժողովուրդի սորվեցուցին։ Ամենէն առաջ Անտիոքի մէջ աշակերտները Քրիստոնեայ անուանուեցան։
Եւ եղեւ նոցա զամն ողջոյն ժողովել յեկեղեցին եւ ուսուցանել ժողովուրդ բազում, եւ անուանել նախ յԱնտիոք [55]զաշակերտեալսն Քրիստոնեայս:

11:26: Եւ եղեւ նոցա զա՛մն ողջոյն ժողովել յեկեղեցին, եւ ուսուցանե՛լ ժողովուրդ բազում, եւ անուանել նախ յԱնտիո՛ք զաշակերտեալսն՝ քրիստոնեայս[2394]։
[2394] Ոսկան. Զաշակերտսն քրիստոնեայ։
26. Ու նրանք երկուսով մի ամբողջ տարի հաւաքւում էին եկեղեցու մէջ եւ ուսուցանում էին շատ շատերին: Եւ առաջին անգամ Անտիոքում էր, որ աշակերտածներին «քրիստոնեաներ» անուանեցին:
26 Անոնք լման տարի մը եկեղեցիին հետ մէկտեղ հաւաքուելով՝ շատ ժողովուրդի սորվեցուցին։ Ամենէն առաջ Անտիոքի մէջ աշակերտները Քրիստոնեայ անուանուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Целый год собирались они в церкви и учили немалое число людей, и ученики в Антиохии в первый раз стали называться Христианами.
11:26  καὶ εὑρὼν ἤγαγεν εἰς ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν ἀντιοχείᾳ τοὺς μαθητὰς χριστιανούς.
11:26. καὶ (and) εὑρὼν (having-had-found) ἤγαγεν (it-had-led) εἰς (into) Ἀντιόχειαν. (to-an-Antiocheia) ἐγένετο ( It-had-became ) δὲ (moreover) αὐτοῖς (unto-them) καὶ (and) ἐνιαυτὸν (to-a-being-in-unto-it) ὅλον (to-whole) συναχθῆναι (to-have-been-led-together) ἐν (in) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) καὶ (and) διδάξαι (to-have-taught) ὄχλον (to-a-crowd) ἱκανόν, (to-ampled,"χρηματίσαὶ (to-have-afforded-to) τε (also) πρώτως (unto-most-before) ἐν (in) Ἀντιοχείᾳ (unto-an-Antiocheia) τοὺς (to-the-ones) μαθητὰς (to-learners) Χριστιανούς . ( to-Anointed-belonged-to )
11:26. et annum totum conversati sunt in ecclesia et docuerunt turbam multam ita ut cognominarentur primum Antiochiae discipuli ChristianiAnd they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.
26. and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch.
11:26. And they were conversing there in the Church for an entire year. And they taught such a great multitude, that it was at Antioch that the disciples were first known by the name of Christian.
11:26. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch:

26: Целый год собирались они в церкви и учили немалое число людей, и ученики в Антиохии в первый раз стали называться Христианами.
11:26  καὶ εὑρὼν ἤγαγεν εἰς ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν ἀντιοχείᾳ τοὺς μαθητὰς χριστιανούς.
11:26. et annum totum conversati sunt in ecclesia et docuerunt turbam multam ita ut cognominarentur primum Antiochiae discipuli Christiani
And they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.
11:26. And they were conversing there in the Church for an entire year. And they taught such a great multitude, that it was at Antioch that the disciples were first known by the name of Christian.
11:26. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
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: "Собирались в церкви...", т. е. в общие богослужебные собрания христиан.

"Учили немалое число людей..." - egeneto didaxai oclon ikanon... Учить - т. е. поучать и утверждать обращенных в истинах веры и правилах жизни христианской. Замечательно, что здесь проповедническая деятельность Савла характеризуется (хотя в соединении с Варнавиною) словом учить (didaxai), что обычно употребляется собственно лишь о проповеди апостольской (IV:2, 18; V:25, 28, 42; ср. II:42).

"Ученики в Антиохии в первый раз стали называться христианами..." До сих пор последователи Господа именовали себя учениками, братиями, верующими и т. п. Два раза встречающееся в Новом Завете (Деян XXVI:28; 1Пет. IV:16) это название приводится как название вне Церкви употреблявшееся. Это говорит за то, что усвоение наименования христиан едва ли обязано самим христианам. Не менее сомнительно, чтобы оно могло изойти и от иудеев, которые, конечно, не решились бы священного для них имени Христос (перевод евр. Мессия) усвоить последователям Того, Кого они не считали таковым. Остается, таким образом, с большею вероятностью предположить, что название христиан усвоено верующим язычниками Антиохийскими. Не зная догматического и религиозно-исторического значения имени Мессии, они приняли его греческий перевод (Христос) за имя собственное, образовав от него и имя партии Его последователей. Новое наименование удачно было особенно потому, что в нем как нельзя лучше соединялись в одно все исповедники новой веры - как из иудеев, так и из язычников, познавших христианство совершенно самостоятельно от иудейства.
Adam Clarke: Commentary on the Bible - 1831
11:26: He brought him unto Antioch - As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, Act 4:36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal.
And the disciples were called Christians first at Antioch - It is evident they had the name Christians from Christ their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favored by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians.
The word χρηματισαι in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Mat 2:12; Luk 2:26; and in the preceding chapter of this book, Act 10:22. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done - how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in Act 26:28, and in Pe1 4:16.
Albert Barnes: Notes on the Bible - 1834
11:26: That a whole year - Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of traveling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centers of power. Thus, Paul passed three years in the city of Ephesus, Act 20:31. And thus he continued a year and a half at Corinth, Act 18:11. It may be added that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns.
They assembled themselves ... - They came together for worship.
With the church - Margin, in the church. The Greek ἐν en will bear this construction; but there is no instance in the New Testament where the word "church" refers to the edifice in which a congregation worships. It evidently here means that Barnabas and Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship.
And the disciples were called Christians ... - As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves, or whether it was given by divine intimation, has been a matter of debate. That it was given in derision is not probable, for in the name "Christian" there was nothing dishonorable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when their enemies wished to speak of them with contempt, they would speak of them as Galileans Act 2:7, or as Nazarenes Act 24:5, "And a ringleader of the sect of the Nazarenes." It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them, and it might have become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It occurs but twice elsewhere: Act 26:28, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian"; Pe1 4:16, "Yet if any man suffer as a Christian, let him not be ashamed." No certain argument can be drawn in regard to the source of the name from the word which is used here. The word used here, and translated "were called" - χρηματίζω chrē matizō - means:
(1) To transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers.
(2) to be divinely admonished, to be instructed by a divine communication, etc., Mat 2:12; Luk 2:26; Act 10:22; Heb 8:5; Heb 11:7; Heb 12:25.
(3) to be named, or called, in any way, without a divine communication, Rom 7:3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a divine monition, or communication; and it is certainly possible that the name was given by Barnabas and Saul. I recline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach; and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to this effect; not simply that they "were called," but that they took this name, or that it was given by the apostles. It is, however, of little consequence whence the name originated. It soon became a name of reproach, and has usually been in all ages since, by the wicked, the frivolous, the licentious, and the ungodly.
It is, however, an honored name - the most honorable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heraldry; it is not that they stand high in courts, and among the frivolous, the fashionable, and the rich, that true honor is conferred upon men. These are not the things that give distinction and speciality to the followers of the Redeemer. It is that they are "Christians." This is their special name; by this they are known; this at once suggests their character, their feelings, their doctrines, their hopes, their joys.
This binds them all together - a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them in most important respects on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits of life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of morals. This name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: that: Act 13:1, Act 13:2
with the church: Act 14:23, Act 14:27; Co1 4:17, Co1 11:18, Co1 14:23
taught: Mat 28:19
were: Act 26:28; Isa 65:15; Co1 12:12; Eph 3:15; Pe1 4:14; Jo1 2:27; Rev 3:18
John Gill
11:26 And when he had found him, he brought him to Antioch,.... That he might be useful in directing, and assisting in settling this new and numerous church; in the establishing the members of it, and in putting them into Gospel order, and in a method to secure and maintain peace, especially as they might consist both of Jews and Gentiles; and none so proper to be concerned in such a work as the apostle of the Gentiles.
And it came to pass, that a whole year they assembled themselves with the church; preaching the Gospel, and administering the ordinances to them, during that time, at proper seasons. For here being a number of converts, they were embodied together in a church state, very probably by the direction and assistance of Barnabas, who was sent to them from the church at Jerusalem, and in which he might be assisted by Saul: the first bishop, or pastor of this church, was Evodius, as Ignatius observes unto them (k); Remember Evodius, your worthy and blessed pastor, who was first ordained over you by the apostles; and Ignatius himself was the next, of whom Origen speaking, says (l), that he was the second bishop of Antioch after Peter, who in persecution fought with beasts at Rome; next to him was Heron, after him Cornelius, then, Eros; to whom succeeded Theophilus, who wrote three books to Autolycus, in vindication of the Christian religion, which are now extant, in the times of the emperor Aurelius Verus, about the year of Christ 171. He was succeeded by Maximinus (m) about the year 179, under Marcus Antoninus; and after him was Serapion, about the tenth year of the emperor Commodus, and of Christ 192; and about the year 214, Asclepiades succeeded in his room; next to him was Philetus, in the year 220, and then Zebennus in the year 231; next succeeded Babylas, the famous martyr, who suffered under Decius, and then followed Demetrianus, or Demetrius, about the year 255; and after him was the famous heretic Samosatenus, who was excommunicated from this church for his blasphemy against the Son of God; and Domnus, the son of Demetriauus, was put into his room, about the year 270; after him was Timaeus, in the year 274; and then Cyrillus, about the year 283: and these were the bishops or pastors of this church in the three first centuries (n).
And taught much people; besides the church, and with success, as to enlighten, convince, convert, comfort, and establish:
and the disciples were called Christians first in Antioch; before they were called among themselves, the disciples, brethren, believers, the church, &c. and by others the Nazarenes, and Galilaeans: whether this name of Christians, which comes from Christ, and signifies anointed ones, was given by their enemies, or their friends, by others, or themselves, is not certain, though it is most likely the latter; and it may be they hit upon this general appellation, upon the union of the Jews and Gentiles in one Gospel church state, and so happily buried the distinction of Jews and Gentiles, or those of the circumcision that believed, and those of the uncircumcision. Luke is particular in relating the affairs of this church, he being himself a native of this place. John of Antioch (o) gives an account of this matter in these words;
"at the beginning of the reign of Claudius Caesar, ten years after Jesus Christ, our Lord and God, was ascended up into heaven, Evodus, the first after the Apostle Peter, being chosen bishop of Antioch, the great city of Syria, became a patriarch, and under him they were called Christians: for this same bishop, Evodus, conferring with them, put this name upon them, whereas before the Christians were called Nazarenes and Galilaeans.''
Epiphanius says (p), the disciples were called Jessaeans before they took the name of Christians first at Antioch: they were called Jessaeans, says he, I think, because of Jesse, seeing David was of Jesse, and Mary of David: and so the Scripture was fulfilled, in which the Lord says to David, of the fruit of thy body will I set upon thy throne, &c.--Or else, they were called Jessaeans from the name of Jesus our Lord; and refers the reader to a book of Philo's, written by him, concerning the Jessaeans, whom Epiphanitius takes to be Christians; but those that Philo (q) treats of were not Jessaeans, but Essaeans, and seem to be the same with the Essenes, who were not Christians, but a sect of the Jews. Nor do we ever find that the Christians were called by this name.
(k) Epist ad Antiochenos, p. 86. (l) Homil. 6. in Luc. fol. 96. 1. (m) Euseb. Eccl. Hist. l. 4. c. 20, 24. (n) Ib. l. 5. c 22. & 1. 6. c. 39, 44, 46. & l. 7. c. 14, 27, 32. (o) Apud Gregory's Notes, &c. p. 155. (p) Contra Haeres. l. 1. Haeres. 29. (q) Quod omnis probus liber, p. 876. De vita contemplativa, p. 889.
John Wesley
11:26 And the disciples were first called Christians at Antioch - Here it was that they first received this standing appellation. They were before termed Nazarenes and Galileans.
11:2711:27: Ընդ աւուրսն ընդ այնոսիկ իջին յԵրուսաղեմէ մարգարէ՛ք յԱնտիոք։
27. Այն օրերին Երուսաղէմից մարգարէներ իջան Անտիոք:
27 Այն օրերը Երուսաղէմէն մարգարէներ իջան Անտիոք։
Ընդ աւուրսն ընդ այնոսիկ իջին յԵրուսաղեմէ մարգարէք յԱնտիոք:

11:27: Ընդ աւուրսն ընդ այնոսիկ իջին յԵրուսաղեմէ մարգարէ՛ք յԱնտիոք։
27. Այն օրերին Երուսաղէմից մարգարէներ իջան Անտիոք:
27 Այն օրերը Երուսաղէմէն մարգարէներ իջան Անտիոք։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: В те дни пришли из Иерусалима в Антиохию пророки.
11:27  ἐν ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ ἱεροσολύμων προφῆται εἰς ἀντιόχειαν·
11:27. ΕΝ (In) ΤΑΥΤΑΙΣ (unto-the-ones-these) ΔΕ (moreover) ΤΑΙΣ (unto-the-ones) ΗΜΕΡΑΙΣ (unto-days) κατῆλθον (they-had-came-down) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma',"προφῆται (declarers-before,"εἰς (into) Ἀντιόχειαν: (to-an-Antiocheia)
11:27. in his autem diebus supervenerunt ab Hierosolymis prophetae AntiochiamAnd in these days there came prophets from Jerusalem to Antioch.
27. Now in these days there came down prophets from Jerusalem unto Antioch.
11:27. Now in these days, prophets from Jerusalem went over to Antioch.
11:27. And in these days came prophets from Jerusalem unto Antioch.
And in these days came prophets from Jerusalem unto Antioch:

27: В те дни пришли из Иерусалима в Антиохию пророки.
11:27  ἐν ταύταις δὲ ταῖς ἡμέραις κατῆλθον ἀπὸ ἱεροσολύμων προφῆται εἰς ἀντιόχειαν·
11:27. in his autem diebus supervenerunt ab Hierosolymis prophetae Antiochiam
And in these days there came prophets from Jerusalem to Antioch.
11:27. Now in these days, prophets from Jerusalem went over to Antioch.
11:27. And in these days came prophets from Jerusalem unto Antioch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: "Пришли.. пророки..." Между разнообразными дарованиями духовными, коими была так богата первенствующая Христова Церковь, проявлялся в то время в некоторых верующих и дар пророчества, т. е. предсказания будущих событий, недоступных для естественного человеческого ведения (1Кор.XII:10). Один из таких пророков и был Агав, о котором упоминается еще раз после (XXI:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Primitive Charity.
27 And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cæsar. 29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa: 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

When our Lord Jesus ascended on high he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretel things to come, which not only served for a confirmation of the truth of Christianity (for all that these prophets foretold came to pass, which proved that they were sent of God, Deut. xviii. 22; Jer. xxviii. 9), but was also of great use to the church, and served very much for its guidance. Now here we have,

I. A visit which some of these prophets made to Antioch (v. 27): In these days, during that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch: we are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, ch. xiii. 1. 1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets. 2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one as he hath received the gift minister the same. Barnabas came to exhort them, and they, having received the exhortation well, now have prophets sent them to show them things to come, as Christ had promised, John xvi. 13. Those that are faithful in their little shall be entrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions.

II. A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again prophesying Paul's imprisonment, ch. xxi. 10, 11. Here he stood up, probably in one of their public assemblies, and prophesied, v. 28. Observe, 1. Whence he had his prophecy. What he said was not of himself, nor a fancy of his own, nor an astronomical prediction, nor a conjecture upon the present workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine; as Joseph, by the Spirit enabling him, understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the famine in Israel in Ahab's time. Thus God revealed his secrets to his servants the prophets. 2. What the prophecy was: There should be great dearth throughout all the world, by unseasonable weather, that corn should be scarce and dear, so that many of the poor should perish for want of bread. This should be not in one particular country, but through all the world, that is, all the Roman empire, which they in their pride, like Alexander before them, called the world. Christ had foretold in general that there should be famines (Matt. xxiv. 7; Mark xiii. 8; Luke xxi. 11); but Agabus foretels one very remarkable famine now at hand. 3. The accomplishment of it: It came to pass in the days of Claudius Cæsar; it began in the second year of his reign, and continued to the fourth, if not longer. Several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of life, and they rejected it, loathed the plenty of that manna; and therefore God justly broke the staff of bread, and punished them with famine; and herein he was righteous. They were barren, and did not bring forth to God, and therefore God made the earth barren to them.

III. The good use they made of this prediction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves; but, as became Christians, laid by for charity to relieve others, which is the best preparative for our own sufferings and want. It is promised to those that consider the poor that God will preserve them, and keep them alive, and they shall be blessed upon the earth, Ps. xli. 1, 2. And those who show mercy, and give to the poor, shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Ps. xxxvii. 19, 21. The best provision we can lay up against a dear time is to lay up an interest in these promises, by doing good, and communicating, Luke xii. 33. Many give it as a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Eccl. xi. 2. Observe,

1. What they determined--that every man, according to his ability, should send relief to the brethren that dwelt in Judea, v. 29. (1.) The persons that were recommended to them as objects for charity were the brethren that dwelt in Judea. Though we must, as we have opportunity, do good to all men, yet we must have a special regard to the household of faith, Gal. vi. 10. No poor must be neglected, but God's poor most particularly regarded. The care which every particular church ought to take of their own poor we were taught by the early instance of that in the church at Jerusalem, where the ministration was so constant that none lacked, ch. iv. 34. But the communion of saints in that instance is here extended further, and provision is made by the church at Antioch for the relief of the poor in Judea, whom they call their brethren. It seems it was the custom of the Jews of the dispersion to send money to those Jews who dwelt in Judea, for the relief of the poor that were among them, and to make collections for that purpose (Tully speaks of such a thing in his time, Orat. pro Flacco), which supposes there were many poor in Judea, more than in other countries, so that the rich among them were not able to bear the charge of keeping them from starving; either because their land had become barren, though it had been a fruitful land, for the iniquity of those that dwelt therein, or because they had no traffic with other nations. Now we may suppose that the greatest part of those who turned Christians in that country were the poor (Matt. xi. 5, The poor are evangelized), and also that when the poor turned Christians they were put out of the poor's book, and cut off from their shares in the public charity; and it were easy to foresee that if there came a famine it would go very hard with them; and, if any of them should perish for want, it would be a great reproach to the Christian profession; and therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it should be deferred till the famine came, it should be too late. (2.) The agreement there was among the disciples about it, that every man should contribute, according to his ability, to this good work. The Jews abroad, in other countries, grew rich by trade, and many of the rich Jews became Christians, whose abundance ought to be a supply to the want of their poor brethren that were at a great distance; for the case of such ought to be considered, and not theirs only that live among us. Charitable people are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very remote; and so should we in giving alms to those afar off that need them, which therefore we should be forward to do when we are called to it. Every man determined to send something, more or less, according to his ability, what he could spare from the support of himself and his family, and according as God had prospered him. What may be said to be according to our ability we must judge for ourselves, but must be careful that we judge righteous judgment.

2. What they did--they did as they determined (v. 30). Which also they did. They not only talked of it, but they did it. Many a good motion of that kind is made and commended, but is not prosecuted, and so comes to nothing. But this was pursued, the collection was made, and was so considerable that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it to the elders there, though they would want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors, of the churches in Judea, to be by them distributed according to the necessity of the receivers, as it had been contributed according to the ability of the givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and therefore were willing to take this. Josephus tells us that at this time king Irates sent his charity to the chief men of Jerusalem, for the poor of that country; and Helena, queen of the Adiabeni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and distributed them among the people; so says Dr. Lightfoot, who also computes, by the date of Paul's rapture, "fourteen years before he wrote the second Epistle to the Corinthians" (2 Cor. xii. 1, 2), that it was in this journey of his to Jerusalem, with these alms and offerings, that he had his trance in the temple (which he speaks of, ch. xxii. 17), and in that trance was rapt up into the third heaven; and then it was that Christ told him he would send him thence unto the Gentiles, which accordingly he did as soon as ever he came back to Antioch. It is no disparagement, in an extraordinary case, for ministers of the gospel to be messengers of the church's charity, though to undertake the constant care of that matter would ordinarily be too great a diversion from more needful work to those who have given themselves to prayer and the ministry of the word.
Adam Clarke: Commentary on the Bible - 1831
11:27: Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen 20:7, where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom 12:4, etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were
1. Teachers or preachers in general.
2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events.
3. Persons who recited hymns to the honor of God in the public assemblies of the Christians.
4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not.
From Eph 2:20; Eph 3:5, we learn that the prophets of the Christian Church were inferior to the apostles; but, from Eph 4:11, we see that they were superior to all other teachers, even to evangelists and pastors.
Albert Barnes: Notes on the Bible - 1834
11:27: And in these days - While Barnabas and Saul were at Antioch.
Came prophets - The word "prophet" denotes properly "one who foretells future events." See the notes on Mat 7:15. It is sometimes used in the New Testament to denote simply "religious teachers, instructors sent from God, without particular reference to future events." To teach the people in the doctrines of religion was a part of the prophetic office, and this idea was only sometimes denoted by the use of the word. See Rom 12:6; Co1 12:10, Co1 12:28; Co1 13:2, Co1 13:8; Co1 14:3, Co1 14:5, Co1 14:24. These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: prophets: Act 2:17, Act 13:1, Act 15:32, Act 21:4, Act 21:9; Mat 23:34; Co1 12:28, Co1 14:32; Eph 4:11
Geneva 1599
11:27 (7) And in these days came prophets from Jerusalem unto Antioch.
(7) God punishes his Church when he punishes the wicked, in his scourges and plagues which he sends upon the earth, in such a way that he nonetheless conveniently provides for it.
John Gill
11:27 And in these days came prophets from Jerusalem to Antioch., That is, some time in that year that Saul and Barnabas were at Antioch, there came from Jerusalem thither some Christian prophets; for such there were in the Christian church, who had not only a gift of expounding the more mysterious prophecies of the Old Testament, but also of foretelling things to come; see Acts 13:1.
Robert Jamieson, A. R. Fausset and David Brown
11:27 BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Acts 11:27-30)
came prophets from Jerusalem--inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (1Cor 12:28-29; Eph 4:11).
11:2811:28: Յարուցեալ մի ոմն ՚ի նոցանէ անուն Ագաբոս, նշանակեաց Հոգւովն սո՛վ մեծ լինել ընդ ամենայն աշխարհ, որ եղեւ՛ առ Կղաւդեաւ[2395]։ [2395] Առ Ոսկանայ պակասի. ՚Ի նոցանէ անուն Ագաբոս։ Օրինակ մի. Ընդ ամենայն աշխարհն։ Ոմանք. Որ եղեւ իսկ առ։
28. Նրանցից մէկը, որի անունը Ագաբոս էր, վեր կենալով, Հոգու միջոցով կանխանշեց, որ ամբողջ աշխարհում մեծ սով է լինելու, որը եւ եղաւ Կղօդէոս կայսեր օրով:
28 Անոնցմէ մէկը, Ագաբոս անունով, ելաւ իմացուց Հոգիին զօրութիւնովը, թէ մեծ սով մը պիտի ըլլայ բոլոր աշխարհը, որ իրապէս եղաւ Կղօդիոսի* օրերը։
Յարուցեալ մի ոմն ի նոցանէ անուն Ագաբոս` նշանակեաց Հոգւովն սով մեծ լինել ընդ ամենայն աշխարհ, որ եղեւ առ Կղաւդեաւ:

11:28: Յարուցեալ մի ոմն ՚ի նոցանէ անուն Ագաբոս, նշանակեաց Հոգւովն սո՛վ մեծ լինել ընդ ամենայն աշխարհ, որ եղեւ՛ առ Կղաւդեաւ[2395]։
[2395] Առ Ոսկանայ պակասի. ՚Ի նոցանէ անուն Ագաբոս։ Օրինակ մի. Ընդ ամենայն աշխարհն։ Ոմանք. Որ եղեւ իսկ առ։
28. Նրանցից մէկը, որի անունը Ագաբոս էր, վեր կենալով, Հոգու միջոցով կանխանշեց, որ ամբողջ աշխարհում մեծ սով է լինելու, որը եւ եղաւ Կղօդէոս կայսեր օրով:
28 Անոնցմէ մէկը, Ագաբոս անունով, ելաւ իմացուց Հոգիին զօրութիւնովը, թէ մեծ սով մը պիտի ըլլայ բոլոր աշխարհը, որ իրապէս եղաւ Կղօդիոսի* օրերը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: И один из них, по имени Агав, встав, предвозвестил Духом, что по всей вселенной будет великий голод, который и был при кесаре Клавдии.
11:28  ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι ἅγαβος ἐσήμανεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ κλαυδίου.
11:28. ἀναστὰς (having-had-stood-up) δὲ (moreover) εἷς (one) ἐξ (out) αὐτῶν (of-them) ὀνόματι (unto-a-name) Ἄγαβος (an-Agabos) ἐσήμαινεν (it-was-signifying) διὰ (through) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) λιμὸν (to-a-famine) μεγάλην (to-great) μέλλειν (to-impend) ἔσεσθαι ( to-shall-have-been ) ἐφ' (upon) ὅλην (to-whole) τὴν (to-the-one) οἰκουμένην: (to-being-housed-unto) ἥτις (which-a-one) ἐγένετο ( it-had-became ) ἐπὶ (upon) Κλαυδίου. (of-a-Klaudios)
11:28. et surgens unus ex eis nomine Agabus significabat per Spiritum famem magnam futuram in universo orbe terrarum quae facta est sub ClaudioAnd one of them named Agabus, rising up, signified by the Spirit that there should be a great famine over the whole world, which came to pass under Claudius.
28. And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius.
11:28. And one of them, named Agabus, rising up, signified through the Spirit that there was going to be a great famine over the entire world, which did happen under Claudius.
11:28. And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar:

28: И один из них, по имени Агав, встав, предвозвестил Духом, что по всей вселенной будет великий голод, который и был при кесаре Клавдии.
11:28  ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι ἅγαβος ἐσήμανεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ κλαυδίου.
11:28. et surgens unus ex eis nomine Agabus significabat per Spiritum famem magnam futuram in universo orbe terrarum quae facta est sub Claudio
And one of them named Agabus, rising up, signified by the Spirit that there should be a great famine over the whole world, which came to pass under Claudius.
11:28. And one of them, named Agabus, rising up, signified through the Spirit that there was going to be a great famine over the entire world, which did happen under Claudius.
11:28. And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
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: "Возвестил Духом..." - eshmanΐ dia tou PneumatoV... - слав.: "назнаменаше Духом...", т. e. возвестил при посредстве некоего знака, внешнего образного действия, символически то, что ему было внушено Св. Духом (ср. XXI:10).

"По всей вселенной... великий голод..." - усиленное выражение, означающее наступление великого голода повсюду (ср. Лк II:1), повсеместно, во многих местах вселенной, причем, может быть, и не одновременно, а в течение целого ряда лет, и по районно, а не сразу везде. Дееписатель замечает, что таковой голод был при Клавдии Кесаре. Это был преемник Калигулы, правивший империею 41-54: год. по Р. Х. За все это время голод свирепствовал то там, то здесь в областях Римской Империи, причем около 44: года был великий голод по всей Палестине (Археолог. И. Флавия, XX:2, 6; 5, 2; Евсев. Церк. Ист. II:11). Около 50: года голод был в самой Италии в других провинциях (Тацит. Летоп. XII:43).
Adam Clarke: Commentary on the Bible - 1831
11:28: Agabus - This prophet, of whom we know nothing, is once more mentioned, Act 21:10. He was probably a Jew, but whether converted now to Christianity we cannot tell.
Great dearth throughout all the world - The words εφ' ὁλην την οικουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves.
It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions.
A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, "during the government of these procurators, a great famine afflicted Judea." Επι τουτοις δη και τον μεγαν λιμον κατα την Ιουδαιαν συνεβη γενεσθαι.
A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, a.d. 48, which was so powerful "in Greece that a modius (about half a bushel of grain) was sold for six drachms," about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii.
A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days' provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed.
It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. a.d. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as "a very great famine, in which many died for want of food." - "That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want." And in cap. 5, sect. 2, he says that this happened" when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews." Dr. Hudson's note on this passage in Josephus deserves to be copied: "This," says he, "is that famine foretold by Agabus, Act 11:28, which happened when Claudius was consul the fourth time, (a.d. 47), and not that which happened when Claudius was consul the second time, and Caecina was his colleague, (a.d. 42), as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea." From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of a.d. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, a.d. 45, 46, and 47. See Whiston's Josephus; and see Krebs' Observat. in Nov. Test. on this place.
Albert Barnes: Notes on the Bible - 1834
11:28: Named Agabus - This man is mentioned but in one other place in the New Testament. In Act 21:10-11, he is referred to as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly said that he was a Christian, but the connection seems to imply that he was.
And signified - See Joh 12:33. The word usually denotes "to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language." But here it seems to denote simply "to foretell, to predict."
By the Spirit - Under the influence of the Spirit. He was inspired.
Great dearth - A great famine.
Throughout all the world - The word used here οἰκουμένην oikoumenē n usually denotes "the inhabitable world, the parts of the earth which are cultivated and occupied." It is sometimes used, however, to denote "an entire land or country," in contradistinction from the parts of it: thus, to denote "the whole of the land of Palestine" in distinction from its parts; or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, etc. See the notes on Luk 2:1. The meaning of this prophecy evidently is, that the famine would be extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called "general." In fact, though the famine was particularly severe in Judea, it extended much further. This prediction was uttered not long after the conversion of Saul, and probably, therefore, about the year, 38 a. d. or 40 a. d. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places (Lardher's Works, vol. 1, pp. 253, 254, edit. London, 1829).
Which came to pass ... - This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing notice of the fulfillment.
In the days of Claudius Caesar - The Roman emperor. He began his reign in 41 a. d., and he reigned for 13 years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one, doubtless, to which the sacred writer here refers:
(1) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: "There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come." He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city (did, lib. Ix. p. 671, 672; see also Suetonius, Claudius, cap. 20).
(2) a second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: "There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachmas." This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius.
(3) in the latter part of his reign, 51 a. d., there was another famine at Rome, mentioned by Suetonius (Claudius, cap. 18), and by Tacitus (Ann., Joh 12:43). Of this, Tacitus says that it was so severe that it was deemed to be a divine judgment.
(4) a fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus (Antiq., book 20, chapter 2, section 5). "A famine," says he, "did oppress them at the time (in the time of Claudius); and many people died for the lack of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of grain, and others of them to Cyprus to bring a cargo of dried figs." This famine is described as having continued under the two procurators of Judea, Tiberius Alexander and Cassius Fadus. Fadus was sent into Judea, on the death of Agrippa, about the fourth year of the reign of Claudius, and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See the note in Whiston's Josephus, Antiq., book 20, chapter 2, section 5; also Lardner as quoted above. Of this famine, or of the want consequent on the famine, repeated mention is made in the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Agabus: Act 21:10
great: This was probably the famine which took place in the fourth year of Claudius, which continued for several years, and in which, says Josephus, "many died for want of food." Gen 41:30, Gen 41:31, Gen 41:38; 1Kings 17:1-16; Kg2 8:1, Kg2 8:2
Claudius: Claudius Caesar succeeded C. Caligula, ad 41; and after a reign of upwards of 13 years, he was poisoned by his wife Agrippina, and succeeded by Nero. Luk 2:1, Luk 3:1
John Gill
11:28 And there stood up one of them named Agabus,.... The same name with Hagaba in Neh 7:48 and with Hagabah, or Hagab in Ezra 2:45 and which the Septuagint there call Agaba and Agab. The name signifies a "grasshopper", Lev 11:22 or "a locust", 2Chron 7:13. In a book that goes under the name of Jerom (r), it is interpreted, "a messenger of tribulation"; respecting, it may be, not the true signification of the word, as the things which Agabus predicted, as the general dearth here, and the binding of the Apostle Paul, Acts 21:10. And the same writer observes, that this interpretation is a violent, or a forced one. Some take it to be the same with "Agab", which signifies "to love"; and so may be the same with the Greek name "Agapetus", which may be interpreted "beloved". This Agabus is said to be one of the seventy disciples that Christ sent forth: he seems to have been an itinerant prophet, who went from place to place delivering out his prophecies; we hear of him again at Caesarea, in Acts 21:10. Some say he was a native of Antioch; but this does not follow from his being here, any more than that he was a native of Caesarea from his being there also; it seems most likely that he was a native of Judea, and perhaps of Jerusalem, since in both places he is said to come from thence: it is reported that he died at Antioch; and he is placed in the Roman martyrology on the third of February.
And signified by the Spirit; not by the position of the stars, or by any natural causes, or by mere conjecture, but by the Spirit of God:
that there should be great dearth throughout all the world; not only throughout all the land of Judea, but at least throughout the whole Roman empire; see Lk 2:1 since other writers speak of it in other parts: which came to pass in the days of Claudius Caesar; in the second year of his reign, as Dion Cassius (s), the Roman historian, says: and (t) Eusebius seems to speak of it, as in the beginning of his reign; for he says, Caius, who scarce reigned four years, Claudius the emperor succeeded, in whose time a famine afflicted the whole world; for this some writers, different from our religion, have made mention of in their histories: though he elsewhere affirms (u), that it was in the fourth year of his reign; both may be true, it might last so long: and indeed, according to what this writer (w) cites from Josephus, it must be after this time that the famine raged in Judea; for having observed the defeat of Theudas by Cuspius Fadus, the Roman governor, he observes, that at the same time a very great famine happened in Judea: now Fadus was sent into Judea, after the death of king Agrippa, towards the end of the fourth year of Claudius; so that it must be in the fifth or sixth year of Claudius that this famine was (x). The Magdeburgensian Centuriators say (y), it was about the ninth and tenth years of Claudius that this famine raged in Greece, Rome, and other parts of the world. Suetonius (z) makes mention of it, and ascribes it to a constant sterility or barrenness: and that it particularly affected Judea appears from hence, that Helena, queen of the Adiabeni, was at this time at Jerusalem, who sent for, and brought corn out of Egypt, and distributed it to the poor (a); of which Josephus (b) gives this account:
"her coming was very seasonable to the inhabitants of Jerusalem, for a famine at that time much afflicted their city, and many perished through want of food. Helena, the queen, sent of her own people some to Alexandria, who bought a great quantity of corn, and some to Cyprus, who brought loads of dry figs; who, as soon they came back, distributed the food to the needy.--And her son Izates, hearing of the famine, sent much money to the chief men of Jerusalem.''
The Misnic doctors (c) speak of various gifts which Helena, and her son Monbaz, as they call him, gave to the Jews for the use of the temple, but make no mention of this bounty; though they represent the son as very liberal to the poor, and giving all his goods unto them (d).
(r) De nominibus Hebraicis, fol. 101. H. (s) L. 60. (t) Eccl. Hist. 1. 2. c. 8. (u) In Chronicon. (w) Eccl. Hist. l. 2. c. 11, 12. (x) Vales. not. in Eccl. Hist. l. 2. c. 11, 12. (y) Cent. 1. l. 2. c. 13. p. 501. (z) In Vit. Claud. c. 18. & Victor. Aurel. de Caesaribus in Claud. (a) Euseb. Eccl. Hist. l. 2. c. 12. (b) Antiqu. l. 20. c. 2. sect. 6. (c) Misn. Yoma, c. 3. sect. 10. (d) T. Hieros. Peah, fol. 15. 2.
John Wesley
11:28 Agabus rising up - In the congregation. All the world - The word frequently signifies all the Roman empire. And so it is doubtless to be taken here.
Robert Jamieson, A. R. Fausset and David Brown
11:28 that there should be great dearth throughout all the world--the whole Roman empire.
which came to pass in the days of Claudius CÃ&brvbr;sar--Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [JOSEPHUS, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
11:2911:29: Բայց յաշակերտաց անտի որպէս զիարդ կարօ՛ղ ոք էր, իւրաքանչիւրոք ՚ի նոցանէ որոշեցին առաքե՛լ ՚ի պէտս եղբարցն, որ բնակեալ էին ՚ի Հրեաստանի.
29. Եւ Անտիոքի աշակերտները որոշեցին, որ աշակերտների կողմից, այնքան, որքան նրանցից իւրաքանչիւրը կարող էր, նպաստ ուղարկեն Հրէաստանում բնակուող եղբայրների համար,
29 Աշակերտները որոշեցին, որ իրենցմէ ամէն մէկը ձեռքէն եկածին չափ Հրէաստանի մէջ բնակող եղբայրներուն օգնութիւն ղրկեն։
Բայց յաշակերտաց անտի, որպէս զիարդ կարող ոք էր` իւրաքանչիւր ոք ի նոցանէ որոշեցին առաքել ի պէտս եղբարցն որ բնակեալ էին ի Հրէաստանի:

11:29: Բայց յաշակերտաց անտի որպէս զիարդ կարօ՛ղ ոք էր, իւրաքանչիւրոք ՚ի նոցանէ որոշեցին առաքե՛լ ՚ի պէտս եղբարցն, որ բնակեալ էին ՚ի Հրեաստանի.
29. Եւ Անտիոքի աշակերտները որոշեցին, որ աշակերտների կողմից, այնքան, որքան նրանցից իւրաքանչիւրը կարող էր, նպաստ ուղարկեն Հրէաստանում բնակուող եղբայրների համար,
29 Աշակերտները որոշեցին, որ իրենցմէ ամէն մէկը ձեռքէն եկածին չափ Հրէաստանի մէջ բնակող եղբայրներուն օգնութիւն ղրկեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Тогда ученики положили, каждый по достатку своему, послать пособие братьям, живущим в Иудее,
11:29  τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ ἰουδαίᾳ ἀδελφοῖς·
11:29. τῶν (Of-the-ones) δὲ (moreover) μαθητῶν (of-learners) καθὼς (down-as) εὐπορεῖτό ( it-was-goodly-traversing-unto ,"τις (a-one,"ὥρισαν (they-bounded-to,"ἕκαστος (each) αὐτῶν (of-them,"εἰς (into) διακονίαν (to-a-raising-through-unto) πέμψαι (to-have-dispatched) τοῖς (unto-the-ones) κατοικοῦσιν ( unto-housing-down-unto ) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) ἀδελφοῖς : ( unto-brethrened )
11:29. discipuli autem prout quis habebat proposuerunt singuli eorum in ministerium mittere habitantibus in Iudaea fratribusAnd the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea.
29. And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judaea:
11:29. Then the disciples declared, according to what each one possessed, what they would offer to be sent to the brothers living in Judea.
11:29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

29: Тогда ученики положили, каждый по достатку своему, послать пособие братьям, живущим в Иудее,
11:29  τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ ἰουδαίᾳ ἀδελφοῖς·
11:29. discipuli autem prout quis habebat proposuerunt singuli eorum in ministerium mittere habitantibus in Iudaea fratribus
And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea.
11:29. Then the disciples declared, according to what each one possessed, what they would offer to be sent to the brothers living in Judea.
11:29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
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
29: Twv de maqhtwn kaqwV huporeΐto tiV, wrisan... - буквально: из учеников же, сколько кто мог, решили... Это было, очевидно, уже при наступлении голода в Иудее. Тогда-то впервые и выразилась столь трогательная братская любовь и единение отдельных христианских обществ в отношении друг к другу.
Adam Clarke: Commentary on the Bible - 1831
11:29: Then the disciples - determined to send relief - These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.
Albert Barnes: Notes on the Bible - 1834
11:29: Then the disciples - The Christians at Antioch.
According to his ability - According as they had prospered. It does not imply that they were rich, but that they rendered such aid as they could afford.
Determined to send relief - This arose not merely from their general sense of obligation to aid the poor, but they felt themselves particularly bound to assist their Jewish brethren. The obligation to relieve the temporal needs of those from whom important spiritual mercies are received is repeatedly enforced in the New Testament. Compare Rom 15:25-27; Co1 16:1-2; Co2 9:1-2; Gal 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: every: Ezr 2:69; Neh 5:8; Co1 16:2; Co2 8:2-4, Co2 8:12-14; Pe1 4:9-11
to send: Act 2:44, Act 2:45, Act 4:34; Ecc 11:1, Ecc 11:2; Luk 12:29-33; Rom 15:25-27; Co1 13:5, Co1 16:1; Co2 9:1, Co2 9:2; Gal 2:10; Heb 13:5, Heb 13:6
Geneva 1599
11:29 (8) Then the disciples, every man according to his ability, determined to send (b) relief unto the brethren which dwelt in Judaea:
(8) All congregations or churches make one body.
(b) That is, that the deacons might help the poor with it: for it was appropriate and helpful to have all these things done orderly and decently, and therefore it is said that they sent these things to the elders, that is, to the governors of the Church.
John Gill
11:29 Then the disciples,.... That were at Antioch,
every man according to his ability; whether rich or poor, master or servant, everyone according to the substance he was possessed of; whether more or less, which was a good rule to go by:
determined to send relief to the brethren which dwelt in Judea; either because that Agabus might have suggested, that the famine would be the severest in those parts; or because that the Christians there had parted with their substance already, in the support of one another, and for the spread of the Gospel in other parts; and therefore the Christians at Antioch, in gratitude to them for having received the Gospel, and Gospel ministers from them, resolved to help them with their temporal things, when in distress.
John Wesley
11:29 Then - Understanding the distress they would otherwise be in on that account, the disciples determined to send relief to the brethren in Judea - Who herein received a manifest proof of the reality of their conversion.
Robert Jamieson, A. R. Fausset and David Brown
11:29 Then the disciples, every man according to his ability, determined to send relief, &c.--This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
11:3011:30: զոր եւ արարի՛ն իսկ առաքեալք առ երիցունսն ՚ի ձեռն Բառնաբայ եւ Սաւղոսի[2396]։[2396] Յօրինակին. Առաքեալքն առ երիցունսն։ Ուր օրինակ մի. Առաքել առ երի՛՛։
30. ինչ որ արդարեւ արեցին՝ Բառնաբասի եւ Սօղոսի ձեռքով ուղարկելով եկեղեցու երէցներին:
30 Այդպէս ալ կատարեցին, երէցներուն ղրկելով Բառնաբասին ու Սօղոսին ձեռքով։
զոր եւ արարին իսկ առաքեալ առ երիցունսն ի ձեռն Բառնաբայ եւ Սաւղոսի:

11:30: զոր եւ արարի՛ն իսկ առաքեալք առ երիցունսն ՚ի ձեռն Բառնաբայ եւ Սաւղոսի[2396]։
[2396] Յօրինակին. Առաքեալքն առ երիցունսն։ Ուր օրինակ մի. Առաքել առ երի՛՛։
30. ինչ որ արդարեւ արեցին՝ Բառնաբասի եւ Սօղոսի ձեռքով ուղարկելով եկեղեցու երէցներին:
30 Այդպէս ալ կատարեցին, երէցներուն ղրկելով Բառնաբասին ու Սօղոսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: что и сделали, послав [собранное] к пресвитерам через Варнаву и Савла.
11:30  ὃ καὶ ἐποίησαν ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς βαρναβᾶ καὶ σαύλου.
11:30. ὃ (to-which) καὶ (and) ἐποίησαν (they-did-unto) ἀποστείλαντες ( having-set-off ) πρὸς (toward) τοὺς (to-the-ones) πρεσβυτέρους ( to-more-eldered ) διὰ (through) χειρὸς (of-a-hand) Βαρνάβα (of-a-Barnabas) καὶ (and) Σαύλου. (of-a-Saulos)
11:30. quod et fecerunt mittentes ad seniores per manus Barnabae et SauliWhich also they did, sending it to the ancients, by the hands of Barnabas and Saul.
30. which also they did, sending it to the elders by the hand of Barnabas and Saul.
11:30. And so they did, sending it to the elders by the hands of Barnabas and Saul.
11:30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
Which also they did, and sent it to the elders by the hands of Barnabas and Saul:

30: что и сделали, послав [собранное] к пресвитерам через Варнаву и Савла.
11:30  ὃ καὶ ἐποίησαν ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς βαρναβᾶ καὶ σαύλου.
11:30. quod et fecerunt mittentes ad seniores per manus Barnabae et Sauli
Which also they did, sending it to the ancients, by the hands of Barnabas and Saul.
11:30. And so they did, sending it to the elders by the hands of Barnabas and Saul.
11:30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "К пресвитерам..." Первое упоминание в апостольской истории о пресвитерах. Как видно из дальнейших упоминаний (XV:2, 4, 6, 22, 23; XX:17: и др. ) и из посланий апостольских (Тит I:4; 1Тим. V:17, 19: и др. ), это были руководители отдельных христианских общин, пастыри и учители и совершители тайн (ср. XX:17, 28; Еф IV:11; 1Пет. V:1; Иак V:14-15). В свое служение они посвящались возложением рук апостолов (XIV:23) или епископов (1Тим. V:22). В тех городах, где христианские общества были более многочисленны, напр., в Иерусалиме, Ефесе и т. п., пресвитеров поставлялось несколько (XV:1, 4: и д. ; XX:17). О первоначальном учреждении сей священной степени нет такого особого известия, как, напр., об учреждении диаконов (VI:1: и д. ). Ясно одно, что обычай рукоположения пресвитеров в новоучреждаемые общины христианские установился очень рано (XIV:27), вызванный, очевидно, настоятельною потребностью каждой общины иметь авторитетного и уполномоченного апостольскою властью руководителя, предстоятеля, пастыря и учителя и совершителя таинств, кроме епископа. Как ближайшим представителям отдельных общин, пресвитерам и передается пособие антиохиян, без обременения апостолов.
Adam Clarke: Commentary on the Bible - 1831
11:30: And sent it to the elders - These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, Luk 10:1, or the one hundred and twenty mentioned, Act 1:15, or the seven deacons, Act 6:5. Some have divided the primitive disciples into three classes:
1. The αυτοπται, those who were eye witnesses.
2. The απαρχαι, those who were the first fruits, or converts of the apostles' preaching.
3. The διαδοχοι, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See Act 6:1, etc.
1. Among many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, Act 11:22. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, Act 11:19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when Paul planted, it required Apollos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase.
2. It appears that Christians was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians.
3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord.
Albert Barnes: Notes on the Bible - 1834
11:30: Sent it to the elders - Greek: to the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes "aged men," but in the Jewish synagogue it was merely a name of office. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief Was intended for the "brethren" (Act 11:29); that is, the Christians who were at Jerusalem, and it is not probable that a charity like. this would have been entrusted to the hands of Jewish elders. The connection here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to, but it seems more probable that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: to the: Act 14:23, Act 15:4, Act 15:6, Act 15:23, Act 16:4, Act 20:17; Ti1 5:17; Tit 1:5; Jam 5:14; Pe1 5:1
by: Act 12:25; Co1 16:3, Co1 16:4; Co2 8:17-21
John Gill
11:30 Which they also did,.... They not only determined, but they put their resolutions into execution, and acted according to a rule which the apostle recommends, 2Cor 8:11
and sent it to the elders; to the apostles; for though there were deacons there, yet they chose to send it to them, that they might put it into proper hands to distribute to the necessitous: and this collection they sent
by the hands of Saul and Barnabas; of this journey to Jerusalem, Paul makes no mention in Gal 1:17.
John Wesley
11:30 Sending it to the elders - Who gave it to the deacons, to be distributed by them, as every one had need.
Robert Jamieson, A. R. Fausset and David Brown
11:30 sent it to the elders--an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul--This was Saul's SECOND VISIT TO JERUSALEM after his conversion.