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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light only to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large kingdom, ch. xvi. 9. He began with Philippi, because it was the first city he came to; but he must not confine himself to this. We have him here, I. Preaching and persecuted at Thessalonica, another city of Macedonia, ver. 1-9. II. Preaching at Berea, where he met with an encouraging auditory, but was driven thence also by persecution, ver. 10-15. III. Disputing at Athens, the famous university of Greece (ver. 16-21), and the account he gave of natural religion, for the conviction of those that were addicted to polytheism and idolatry, and to lead them to the Christian religion (ver. 22-31), together with the success of this sermon, ver. 32-34.
Adam Clarke: Commentary on the Bible - 1831
Paul and his company, passing through Amphipolis and Apollonia, come to Thessalonica, were they preach the Gospel to the Jews, several of whom believe, Act 17:1-4. Others raise a mob, and bring Jason, who had received the apostles, before the magistrates, who, having taken bail of him and his companions, dismiss them, Act 17:5-9. Paul and Silas are sent away by night unto Berea, where they preach to the Jews, who gladly receive the Gospel, Act 17:10-12. Certain Jews from Thessalonica, hearing that the Bereans had received the Gospel, come thither and raise up a persecution, Act 17:13. Paul is sent away by the brethren to Athens, where he preaches to the Jews, Act 17:14-17. He is encountered by the Epicureans and Stoics, who bring him to the Areopagus, and desire him to give a full explanation of his doctrine, Act 17:18-20. The character of the Athenians, Act 17:21. Paul preaches to them, and gives a general view of the essential principles of theology, Act 17:22-31. Some mock, some hesitate, and some believe, and, among the latter, Dionysias and Damaris, Act 17:32-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 17:1, Paul preaches at Thessalonica, where some believe, Act 17:5, and others persecute him; Act 17:10, He is sent to Berea, and preaches there; Act 17:13, Being persecuted by Jews from Thessalonica, Act 17:16. he comes to Athens, and disputes and preaches the living God, to them unknown; Act 17:32, whereby, though some mock, many are converted unto Christ.
17:117:1: Եւ շրջեալ ընդ Ամփիպոլիս եւ ընդ Ապողոնիայ, եկին ՚ի Թեսաղոնիկէ, ուր էր ժողովուրդ Հրէիցն[2547]։ [2547] Օրինակ մի. Եւ ՚ի շրջելն ընդ Ամփիպո՛՛... ժողովուրդն Հրէից։ Յօրինակին. Ընդ Ամփիպաւլիս։
1. Եւ Ամփիպոլիս ու Ապողոնիա քաղաքների միջով անցնելով՝ եկան Թեսաղոնիկէ, ուր հրեաների ժողովարան կար:
17 Անոնք Ամփիպոլիս եւ Ապողոնիա պտըտելով՝ Թեսաղոնիկէ գացին, ուր էր Հրեաներուն ժողովարանը։
Եւ շրջեալ ընդ Ամփիպոլիս եւ ընդ Ապողոնիա` եկին ի Թեսաղոնիկէ, ուր էր ժողովուրդ Հրէիցն:

17:1: Եւ շրջեալ ընդ Ամփիպոլիս եւ ընդ Ապողոնիայ, եկին ՚ի Թեսաղոնիկէ, ուր էր ժողովուրդ Հրէիցն[2547]։
[2547] Օրինակ մի. Եւ ՚ի շրջելն ընդ Ամփիպո՛՛... ժողովուրդն Հրէից։ Յօրինակին. Ընդ Ամփիպաւլիս։
1. Եւ Ամփիպոլիս ու Ապողոնիա քաղաքների միջով անցնելով՝ եկան Թեսաղոնիկէ, ուր հրեաների ժողովարան կար:
17 Անոնք Ամփիպոլիս եւ Ապողոնիա պտըտելով՝ Թեսաղոնիկէ գացին, ուր էր Հրեաներուն ժողովարանը։
zohrab-1805▾ eastern-1994▾ western am▾
17:11: Пройдя через Амфиполь и Аполлонию, они пришли в Фессалонику, где была Иудейская синагога.
17:1  διοδεύσαντες δὲ τὴν ἀμφίπολιν καὶ τὴν ἀπολλωνίαν ἦλθον εἰς θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν ἰουδαίων.
17:1. Διοδεύσαντες ( Having-wayed-through-of ) δὲ (moreover) τὴν (to-the-one) Ἀμφίπολιν (to-an-Amfipolis) καὶ (and) τὴν (to-the-one) Ἀπολλωνίαν (to-an-Apollonia) ἦλθον (they-had-came) εἰς (into) Θεσσαλονίκην, (to-a-Thessalonike,"ὅπου (to-which-of-whither) ἦν (it-was) συναγωγὴ (a-leading-together) τῶν (of-the-ones) Ἰουδαίων . ( of-Iouda-belonged )
17:1. cum autem perambulassent Amphipolim et Apolloniam venerunt Thessalonicam ubi erat synagoga IudaeorumAnd when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
17:1. Now when they had walked through Amphipolis and Apollonia, they arrived at Thessalonica, where there was a synagogue of the Jews.
17:1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

1: Пройдя через Амфиполь и Аполлонию, они пришли в Фессалонику, где была Иудейская синагога.
17:1  διοδεύσαντες δὲ τὴν ἀμφίπολιν καὶ τὴν ἀπολλωνίαν ἦλθον εἰς θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν ἰουδαίων.
17:1. cum autem perambulassent Amphipolim et Apolloniam venerunt Thessalonicam ubi erat synagoga Iudaeorum
And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
17:1. Now when they had walked through Amphipolis and Apollonia, they arrived at Thessalonica, where there was a synagogue of the Jews.
17:1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Коринф - знаменитейший в древности, большой торговый и богатый город, на перешейке между Эгейским и Ионийским морями, с двумя гаванями на восточной и западной стороне, резиденция в то время римского правителя - проконсула.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul and Silas at Thessalonica.
1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7 Whom Jason hath received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go.

Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church, that we cannot but be glad here in the history to meet with an account of the first founding of the church there.

I. Here is Paul's coming to Thessalonica, which was the chief city of this country, called at this day Salonech, in the Turkish dominions. Observe, 1. Paul went on with his work, notwithstanding the ill usage he had met with at Philippi; he did not fail, nor was discouraged. He takes notice of this in his first epistle to the church here (1 Thess. ii. 2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him the more resolute. Note of these things moved him; he could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. 2. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; doubtless he was under divine direction, and was told by the Spirit (who, as the wind, bloweth where he listeth) what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Rom. xv. 19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterwards send.

II. His preaching to the Jews first, in their synagogue at Thessalonica. He found a synagogue of the Jews there (v. 1), which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry. 1. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamouring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. 2. He met them in their synagogue on the sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, Ps. lxxxiv. 10. It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in. 3. He reasoned with them out of the scriptures. They agreed with him to receive the scriptures of the Old Testament: so far they were of a mind. But they received the scripture, and therefore thought they had reason to reject Christ; Paul received the scripture, and therefore saw great reason to embrace Christ. It was therefore requisite, in order to their conviction, that he should, by reasoning with them, the Spirit setting with him, convince them that his inferences from the scripture were right and theirs were wrong. Note, The preaching of the gospel should be both scriptural preaching and rational; such Paul's was, for he reasoned out of the scriptures: we must take the scriptures for our foundation, our oracle, and touchstone, and then reason out of them and upon them, and against those who, though they pretend zeal for the scriptures, as the Jews did, yet wrest them to their own destruction. Reason must not be set up in competition with the scripture, but it must be made use of in explaining and applying the scripture. 4. He continued to do this three sabbath days successively. If he could not convince them the first sabbath, he would try the second and the third; for precept must be upon precept, and line upon line. God waits for sinners' conversion, and so must his ministers; all the labourers come not into the vineyard at the first hour, nor at the first call, nor are wrought upon so suddenly as the jailer. 5. The drift and scope of his preaching and arguing was to prove that Jesus is the Christ; this was that which he opened and alleged, v. 3. He first explained his thesis, and opened the terms, and then alleged it, and laid it down, as that which he would abide by, and which he summoned them in God's name to subscribe to. Paul had an admirable method of discourse; and showed he was himself both well apprized of the doctrine he preached and thoroughly understood it, and that he was fully assured of the truth of it, and therefore he opened it like one that believed it. He showed them, (1.) That it was necessary the Messiah should suffer, and die, and rise again, that the Old-Testament prophecies concerning the Messiah made it necessary he should. The great objection which the Jews made against Jesus being the Messiah was his ignominious death and sufferings. The cross of Christ was to the Jews a stumbling-block, because it did by no means agree with the idea they had framed of the Messiah; but Paul here alleges and makes it out undeniably, not only that it was possible he might be the Messiah, though he suffered, but that, being the Messiah, it was necessary he should suffer. He could not be made perfect but by sufferings; for, if he had not died, he could not have risen again from the dead. This was what Christ himself insisted upon (Luke xxiv. 26): Ought not Christ to have suffered these things, and to enter into his glory? And again (v. 46): Thus it is written, and therefore thus it behoved Christ to suffer, and to rise from the dead. He must needs have suffered for us, because he could not otherwise purchase redemption for us; and he must needs have risen again because he could not otherwise apply the redemption to us. (2.) That Jesus is the Messiah: "This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the anointed of the Lord, is he that should come, and you are to look for no other; for God has both by his word and by his works (the two ways of his speaking to the children of men), by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne witness to him." Note, [1.] Gospel ministers should preach Jesus; he must be their principal subject; their business is to bring people acquainted with him. [2.] That which we are to preach concerning Jesus is that he is Christ; and therefore we may hope to be saved by him and are bound to be ruled by him.

III. The success of his preaching there, v. 4. 1. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, 2 Cor. viii. 5. They adhered to Paul and Silas, and attended them wherever they went. Note, Those that believe in Jesus Christ come into communion with his faithful ministers, and associate with them. 2. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only, and did not man any wrong. These were hoi sebomenoi Hellenes--the worshipping Gentiles; as in America they call those of the natives that are converted to the faith of Christ the praying Indians. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. And not a few of the chief women of the city, that were devout and had a sense of religion, embraced Christianity. Particular notice is taken of this, for an example to the ladies, the chief women, and an encouragement to them to employ themselves in the exercises of devotion and to submit themselves to the commanding power of Christ's holy religion, in all the instances of it; for this intimates how acceptable it will be to God, what an honour to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted; nay, it should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1 Thess. i. 9), and that at the first entering in of the apostles among them.

IV. The trouble that was given to Paul and Silas at Thessalonica. Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. Observe,

1. Who were the authors of their trouble: the Jews who believed not, who were moved with envy, v. 5. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that turned Christians, against whom they had a particular spleen, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. 1 Thess. ii. 15, 16.

2. Who were the instruments of the trouble: the Jews made use of certain lewd persons of the baser sort, whom they picked up and got together, and who must undertake to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men: Tales semper nobis insecutores, injusti, impii, turpes, quos, et ipsi damnare consuestis--Our persecutors are invariably unjust, impious, infamous, whom you yourselves have been accustomed to condemn.--Apologia, cap. 5. It is the honour of religion that those who hate it are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue.

3. In what method they proceeded against them. (1.) They set the city in an uproar, made a noise to put people in a fright, and then every body ran to see what the matter was; they began a riot, and then the mob was up presently. See who are the troublers of Israel--not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason, where the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; of Jason's house must be searched, it ought to be done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, was but to show to what outrages men are carried by a spirit of persecution. If men have offended, magistrates are appointed to enquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these Jews designed to do) was to make truth fall in the street, to set servants on horseback, and leave princes to walk as servants on the earth--to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths), then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some others of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede furori--Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apostles were, some would even dare to die. (4.) They accused them to the rulers, and represented them a dangerous persons, not fit to be tolerated; the crime charged upon Jason is receiving and harbouring the apostles (v. 7), countenancing them and promoting their interest. And what was the apostles' crime, that it should be no less than misprision of treason to give them lodging? Two very black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just:-- [1.] That they were enemies to the public peace, and threw every thing into disorder wherever they came: Those that have turned the world upside down are come hither also. In one sense it is true that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly contrary to what it was, that it may be said to turn the world upside down in that place, in that soul. The love of the world is rooted out of the heart, and the way of the world contradicted in the life; so that the world turned upside down there. But in the sense in which they meant it, it is utterly false; they would have it thought that the preachers of the gospel were incendiaries and mischief makers wherever they came, that they sowed discord among relations, set neighbours together by the ears, obstructed commerce, and inverted all order and regularity. Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then charged it upon the Christians. If Christ's faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange nor be exasperated by it; we are not better than Paul and Silas, who were thus abused. The accusers cry out, "They are come hither also; they have been doing all the mischief they could in other places, and now they have brought the infection hither; it is therefore time for us to bestir ourselves and make head against them." [2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy and inconsistent with the constitution of the state (v. 7): They all do contrary to the decrees of Cæsar; not to any particular decree, for there was as yet no law of the empire against Christianity, but contrary to Cæsar's power in general to make decrees; for they say, There is another king, one Jesus, not only a king of the Jews, as our Saviour was himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, ch. x. 36. It is true the Roman government, both while it was a commonwealth and after it came into the Cæsar's hands, was very jealous of any governor under their dominion taking upon him the title of king, and there was an express law against it. But Christ's kingdom was not of this world. His followers said indeed, Jesus is a king, but not an earthly king, not a rival with Cæsar, nor his ordinances interfering with the decrees of Cæsar, but who had made it a law of his kingdom to render unto Cæsar the things that are Cæsar's. There was nothing in the doctrine of Christ that tended to the dethroning of princes, nor the depriving them of any of their prerogatives. The Jews knew this very well, and it was against their consciences that they brought such a charge against the apostles; and of all people it ill became the Jews to do it, who hated Cæsar and his government, and sought the ruin of him and it, and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms, and were therefore opposing our Lord Jesus because he did not appear under that character. Thus those have been most spiteful in representing God's faithful people as enemies to Cæsar, and hurtful to kings and provinces, who have been themselves setting up imperium in imperio--a kingdom within a kingdom, a power not only in competition with Cæsar's but superior to it, that of the papal supremacy.

4. The great uneasiness which this gave to this city (v. 8): They troubled the people and the rulers of the city, when they heard these things. They had no ill opinion of the apostles or their doctrine, could not apprehend any danger to the state from them, and therefore were willing to connive at them; but, if they be represented to them by the prosecutors as enemies to Cæsar, they will be obliged to take cognizance of them, and to suppress them, for fear of the government, and this troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and timorous to the last degree, which obliged the rulers under him to be watchful against every thing that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men.

5. The issue of this troublesome affair. The magistrates had no mind to prosecute the Christians. Care was taken to secure the apostles; they absconded, and fled, and kept out of their hands; so that nothing was to be done but to discharge Jason and his friends upon bail, v. 9. The magistrates here were not so easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and of better temper; so they took security of Jason and the other, bound them to their good behavior; and perhaps they gave bond for Paul and Silas, that they should be forthcoming when they were called for, if any thing should afterwards appear against them. Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men; moderation has been a virtue.
Adam Clarke: Commentary on the Bible - 1831
17:1: Passed through Amphipolis - This city was the metropolis of the first division of Macedonia, as made by Paulus Aemilius: see the note on Act 16:10. It was builded by Cimon, the Athenian general, who sent 10,000 Athenians thither as a colony. It stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty themselves into the sea, the river being on both sides of the city.
Apollonia - This was another city of Macedonia, between Amphipolis and Thessalonica. It does not appear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world.
Thessalonica - This was a celebrated city of Macedonia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on account of the victory he obtained there over the Thessalians; but, prior to this, it was called Thermae. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassander, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name.
A synagogue of the Jews - Ἡ συναγωγη, The synagogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas. as we have seen, Act 16:13. At Thessalonica alone they appear to have had a synagogue.
Albert Barnes: Notes on the Bible - 1834
17:1: Amphipolis - This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians, but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name, around the city. The distances laid down in the Itineraries in regard to these places are as follows: Philippi to Amphipolis, 33 miles; Amphipolis to Apollonia, 30 miles; Apollonia to Thessalonica, 37 miles. "These distances are evidently such as might have been traversed each in one day; and since nothing is said of any delay on the road, but everything to imply that the journey was rapid, we conclude (unless, indeed, their recent sufferings made rapid traveling impossible) that Paul and Silas rested one night at each of the intermediate places, and thus our notice of their journey is divided into three parts. The position of Amphipolis is one of the most important in Greece. It stands in a pass which Traverses the mountains bordering the Strymonic Gulf, and it commands the only easy communication from the coast of that gulf into the great Macedonian plains, which extend, for 60 miles, from beyond Meleniko to Philippi. The ancient name of the place was 'Nine Ways,' from the great number of Thracian and Macedonian roads which met at this point. The Athenians saw the importance of the position, and established a colony there, which they called Amphipolis, because the river surrounded it.
And Apollonia - This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade.
They came to Thessalonica - This was a seaport of the second part of Macedonia. It is situated at the head of the Bay Thermaicus. It was made the capital of the second division of Macedonia by Aemilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterward received the name of Thessalonica, either from Cassander, in honor of his wife Thessalonica, the daughter of Philip, or in honor of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and, from its situation, must always be a place of commercial importance. It is situated on the inner bend of the Thermaic Gulf, halfway between the Adriatic and the Hellespont, on the sea margin of a vast plain, watered by several rivers, and was evidently designed for a commercial emporium. It has a population at present of 60, 000 or 70, 000, about half of whom are Jews. They are said to have 36 synagogues, "none of them remarkable for their neatness or elegance of style." In this place a church was collected, to which Paul afterward addressed the two epistles to the Thessalonians.
Where was a synagogue - Greek: where was the synagogue (ἡ συναγωγὴ hē sunagō gē) of the Jews. It has been remarked by Grotius and Kuinoel that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: Thessalonica: Act 20:4, Act 27:2; Phi 4:16; Th1 1:1; Th2 1:1; Ti2 4:10
where: Act 14:1, Act 15:21, Act 16:13
Geneva 1599
17:1 Now (1) when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
(1) The casting out of Silas and Paul was the saving of many others.
John Gill
17:1 Now when they had passed through Amphipolls,.... A city of Macedonia, where it is placed by Pliny (q); according to Ptolomy (r), it was in that part of Macedonia, which is called Edonis, and was near Philippi, and lay in the way from thence to Thessalonica; Harpocratian (s) says, it was a city of Thrace, formerly called "the Nine Ways"; it was upon the borders of Thrace, and had its name Amphipolis from the river Strymon running on both sides of it, making it a peninsula; it was also called Crademna, and Anadraemum; it is now in the hands of the Turks, and by them called Empoli; this city was originally built by Cimon the Athenian, into which he sent ten thousand Athenians for a colony, as the writer of his life reports (t). The apostle only passed through this place; it does not appear that he at all preached in it, or at any other time, nor do we read of it in ecclesiastical history, nor of the following place:
and Apollonia; this is also placed by Pliny (u) in Macedonia, and is said by him to have been formerly a colony of the Corinthians, and about seven miles from the sea; and by Ptolomy (w), in that part of Macedonia called Mygdonia, and with him its name is Apollonia of Mygdonia; it was situated by the river Echedorus, and was famous for Augustus Caesar's learning Greek here, and is now called Ceres: there was another of this name in the region of Pentapolis, and was one of the five (x) cities in it; and another in Palestine mentioned by Pliny (y), along with Caesarea; and by Josephus (z), with Joppa, Jamnia, Azotus, &c. but this was near Thessalonica; it is said to be about twenty miles from it: here also the apostle did not stay to preach the Gospel, nor is there any mention made of it elsewhere in the Acts of the Apostles, and yet Marcus, sister's son to Barnabas, is said to be bishop of Apollonia; See Gill on Lk 10:1, but whether the same place with this, or whether fact, is not certain;
they came to Thessalonica; a free city of Macedonia (a); it was formerly called Halis (b), and sometimes Therme; it had its name of Thessalonica from the victory which Philip king of Macedon obtained over the Thessalians; and not from his daughter Thessalonica, the wife of Cassander, who also had her name from the same victory: in this place a sedition being raised, and some magistrates killed, Theodosius the Roman emperor suffered seven thousand men to be slain; and when he came to Milain, Ambrose bishop of that place having heard of it, would not suffer him to enter into the church and receive the Lord's supper, until he repented of his sin, and made public confession of it (c). Thessalonica has been since the head of a new kingdom erected by Boniface marquis of Montferrat; it was for some time in the hands of the Venetians, but was taken from them by Amurath emperor of the Turks (d). The Italians call it now Saloniki; it has been since inhabited by Christians, Turks, and Jews, and chiefly by the latter, their number, according to their own account, is fourteen thousand, and their synagogues fourscore. There always were many Jews in this place, and so there were when the apostle was here, for it follows;
where was a synagogue of the Jews; it seems as if there was none, neither in Philippi, nor in Amphipolis, nor in Apollonia: why these two last places should be passed through by the apostle, without making any stay at them, cannot be said; it is very likely he had, as in some other instances before, some particular directions from the Spirit of God, there being none of the chosen vessels of salvation to be called there, at least, at this time, when there were many at Thessalonica.
(q) Nat. Hist. l. 4. c. 10. (r) Geograph. l. 3. c. 13. (s) Lexic. Decem. Orat. p. 20, 104. Vid. Plin. Nat. Hist. l. 10. c. 8. (t) Cornelius Nepos in Vita Cimon. c. 2. (u) Nat. Hist. l. 3. c. 23. (w) Geograph. l. 8. c. 13. Vid. Plin. l. 4. c. 10. (x) Plin. Nat. Hist. l. 5. c. 5. (y) Ib. c. 13. (z) Antiqu. l. 13. c. 15. sect. 4. & de Bello Jud. l. 1. c. 8, sect. 3. (a) Plin. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Magdeburg. Hist. Eccles. cent. 4. c. 3. p. 82. (d) Petav. Rationar. Temp. par. 1. p. 462, 475.
John Wesley
17:1 And taking their journey through Amphipolis and Apollonia - St. Luke seems to have been left at Philippi; and to have continued in those parts, travelling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's company; neither does he resume that style, till we find them together there, Acts 20:5-6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.
Robert Jamieson, A. R. Fausset and David Brown
17:1 AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Acts 17:1-15)
when they had passed through Amphipolis--thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea.
and Apollonia--about thirty miles southwest of Amphipolis; but the exact site is not known.
they came to Thessalonica--about thirty-seven miles due west from Apollonia, at the head of the Thermaic (or Thessalonian) Gulf, at the northwestern extremity of the Ægean Sea; the principal and most populous city in Macedonia. "We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe, and can appreciate the force of what Paul said to the Thessalonians within a few months of his departure from them: "From you, the word of the Lord sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place,"" (Th1 1:8) [HOWSON].
where was a synagogue of the Jews--implying that (as at Philippi) there was none at Amphipolis and Apollonia.
17:217:2: Եւ ըստ սովորութեանն Պաւղոս եմո՛ւտ առ նոսա, եւ ՚ի շաբաթս երիս խօսեցա՛ւ ընդ նոսա ՚ի գրոց։
2. Եւ ըստ իր սովորութեան, Պօղոսը մտաւ նրանց մօտ եւ երեք շաբաթ օրեր նրանց հետ խօսեց Գրքերից:
2 Պօղոս ալ իր սովորութեանը պէս անոնց մէջ մտաւ եւ երեք շաբաթ օր խօսեցաւ անոնց հետ գրքերէն,
Եւ ըստ սովորութեանն Պաւղոս եմուտ առ նոսա, եւ ի շաբաթս երիս խօսեցաւ ընդ նոսա ի գրոց:

17:2: Եւ ըստ սովորութեանն Պաւղոս եմո՛ւտ առ նոսա, եւ ՚ի շաբաթս երիս խօսեցա՛ւ ընդ նոսա ՚ի գրոց։
2. Եւ ըստ իր սովորութեան, Պօղոսը մտաւ նրանց մօտ եւ երեք շաբաթ օրեր նրանց հետ խօսեց Գրքերից:
2 Պօղոս ալ իր սովորութեանը պէս անոնց մէջ մտաւ եւ երեք շաբաթ օր խօսեցաւ անոնց հետ գրքերէն,
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17:22: Павел, по своему обыкновению, вошел к ним и три субботы говорил с ними из Писаний,
17:2  κατὰ δὲ τὸ εἰωθὸς τῶ παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν,
17:2. κατὰ (Down) δὲ (moreover) τὸ (to-the-one) εἰωθὸς (to-having-hath-had-come-to-custom) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) εἰσῆλθεν (it-had-came-into) πρὸς (toward) αὐτοὺς (to-them) καὶ (and) ἐπὶ (upon) σάββατα (to-sabbaths) τρία (to-three) διελέξατο ( it-forthed-through ) αὐτοῖς (unto-them) ἀπὸ (off) τῶν (of-the-ones) γραφῶν, (of-scribings,"
17:2. secundum consuetudinem autem Paulus introivit ad eos et per sabbata tria disserebat eis de scripturisAnd Paul, according to his custom, went in unto them. And for three sabbath days he reasoned with them out of the scriptures:
2. and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures,
17:2. Then Paul, according to custom, entered to them. And for three Sabbaths he disputed with them about the Scriptures,
17:2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures:

2: Павел, по своему обыкновению, вошел к ним и три субботы говорил с ними из Писаний,
17:2  κατὰ δὲ τὸ εἰωθὸς τῶ παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν,
17:2. secundum consuetudinem autem Paulus introivit ad eos et per sabbata tria disserebat eis de scripturis
And Paul, according to his custom, went in unto them. And for three sabbath days he reasoned with them out of the scriptures:
17:2. Then Paul, according to custom, entered to them. And for three Sabbaths he disputed with them about the Scriptures,
17:2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
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
2: Иудей, именем Акила, и жена его Прискилла, - вероятно, еще не были тогда просвещены верою Христовою, и Павел остановился у них благодаря не одинаковости веры, а одинаковости ремесла. Впрочем, вероятно, вскоре все они были обращены в христианство апостолов (см. ст. 26).

Акила - греческое произношение латинского имени Аквила; каково было еврейское имя его, неизвестно.

Родом Понтянина - жителя Мало-Азийской провинции Понта, примыкавшей к Черному морю.

Об изгнании иудеев из Рима, по указу императора Клавдия, говорит римский историк Светоний (гл. 25: жизнеописания Клавдия), сообщая, что поводом к этому были возмущения иудеев, производимые каким-то иудейским возмутителем, выдававшим себя за Христа. Когда, по смерти Клавдия, многие из изгнанных иудеев стали возвращаться опять в Рим (XXVIII:17: и д. ), и Акила с Прискиллою поступили также (Рим XVI:3).

Прискилла - уменьшительное имя от латинского Приска.
Adam Clarke: Commentary on the Bible - 1831
17:2: As his manner was - He constantly offered salvation first to the Jews; and for this purpose attended their Sabbath-days' meetings at their synagogues.
Albert Barnes: Notes on the Bible - 1834
17:2: His manner was - His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, Act 9:20; Act 13:5, Act 13:14.
Reasoned with them - Discoursed to them, or attempted to prove that Jesus was the Messiah. The word used here (διελέγετο dielegeto) often means no more than "to make a public address or discourse." See the notes on Act 24:25.
Out of the scriptures - By many critics this is connected with the following verse, "Opening and alleging from the scriptures that Christ must needs have suffered, etc." The sense is not varied materially by the change.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: as: Luk 4:16; Joh 18:20
went: Act 17:10, Act 17:17, Act 9:20, Act 13:5, Act 14:1, Act 18:4, Act 19:8
reasoned: Act 24:25, Act 28:23; Sa1 12:7; Isa 1:18; Heb. 7:1-10:39
John Gill
17:2 And Paul, as his manner was, went in unto them,.... To the Jews in their synagogue; for though the Jews had put away the Gospel from them, and the apostle had turned to the Gentiles; yet he still retained a great affection for his countrymen the Jews, and as often as he had opportunity, attended their synagogues, in order to preach the Gospel to them;
and three sabbath days reasoned with them out of the Scriptures: that is, out of the Old Testament, concerning the Messiah, the characters of him, the work that he was to do, and how he was to suffer and die for the sins of men; and this he did three weeks running, going to their synagogue every sabbath day, when and where the Jews met for worship; and made use of books, which they allowed of, and of arguments they could not disprove.
John Wesley
17:2 And Paul, according to his custom - Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days - Not excluding the days between.
Robert Jamieson, A. R. Fausset and David Brown
17:2 Paul, as his manner was--always to begin with the Jews.
went in unto them--In writing to the converts but a few months after this, he reminds them of the courage and superiority to indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (Th1 2:2).
17:317:3: Բանայր եւ դնէ՛ր առաջի, եթէ պա՛րտ էր Քրիստոսի չարչարել եւ յառնել ՚ի մեռելոց. եւ թէ նա՛ է Քրիստոսն Յիսուս՝ զոր ե՛սն պատուիրեմ ձեզ[2548]։ [2548] Ոմանք. Թէ պարտ է Քրիստոսի... եւ եթէ նա է Յիսուս Քրիստոս։ Բազումք. Զոր ես պատմեմ ձեզ։
3. Բաց էր անում Գրքերը եւ նրանց ապացուցում, թէ Քրիստոս պէտք է չարչարուէր եւ մեռելներից յարութիւն առնէր. եւ ասում էր. «Նա՛ է Քրիստոսը՝ Յիսուսը, որին ես քարոզում եմ ձեզ»:
3 Մեկնելով եւ անոնց առջեւ դնելով թէ՝ պէտք էր որ Քրիստոս չարչարուէր ու մեռելներէն յարութիւն առնէր եւ թէ ‘Այն Յիսուսը որ ես ձեզի կը քարոզեմ, ըսաւ, Քրիստոսն է’։
Բանայր եւ դնէր առաջի եթէ պարտ էր Քրիստոսի չարչարել եւ յառնել ի մեռելոց, եւ թէ` Նա է Քրիստոսն` Յիսուս զոր ես պատուիրեմ ձեզ:

17:3: Բանայր եւ դնէ՛ր առաջի, եթէ պա՛րտ էր Քրիստոսի չարչարել եւ յառնել ՚ի մեռելոց. եւ թէ նա՛ է Քրիստոսն Յիսուս՝ զոր ե՛սն պատուիրեմ ձեզ[2548]։
[2548] Ոմանք. Թէ պարտ է Քրիստոսի... եւ եթէ նա է Յիսուս Քրիստոս։ Բազումք. Զոր ես պատմեմ ձեզ։
3. Բաց էր անում Գրքերը եւ նրանց ապացուցում, թէ Քրիստոս պէտք է չարչարուէր եւ մեռելներից յարութիւն առնէր. եւ ասում էր. «Նա՛ է Քրիստոսը՝ Յիսուսը, որին ես քարոզում եմ ձեզ»:
3 Մեկնելով եւ անոնց առջեւ դնելով թէ՝ պէտք էր որ Քրիստոս չարչարուէր ու մեռելներէն յարութիւն առնէր եւ թէ ‘Այն Յիսուսը որ ես ձեզի կը քարոզեմ, ըսաւ, Քրիստոսն է’։
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17:33: открывая и доказывая им, что Христу надлежало пострадать и воскреснуть из мертвых и что Сей Христос есть Иисус, Которого я проповедую вам.
17:3  διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὖτός ἐστιν ὁ χριστός, [ὁ] ἰησοῦς, ὃν ἐγὼ καταγγέλλω ὑμῖν.
17:3. διανοίγων (opening-up-through) καὶ (and) παρατιθέμενος ( placing-beside ) ὅτι (to-which-a-one) τὸν (to-the-one) χριστὸν (to-Anointed) ἔδει (it-was-binding) παθεῖν (to-have-had-experienced) καὶ (and) ἀναστῆναι (to-have-had-stood-up) ἐκ (out) νεκρῶν , ( of-en-deaded ,"καὶ (and) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) χριστός, (Anointed,"ὁ (the-one) Ἰησοῦς (an-Iesous) ὃν (to-which) ἐγὼ (I) καταγγέλλω (I-message-down) ὑμῖν. (unto-ye)
17:3. adaperiens et insinuans quia Christum oportuit pati et resurgere a mortuis et quia hic est Christus Iesus quem ego adnuntio vobisDeclaring and insinuating that the Christ was to suffer and to rise again from the dead; and that this is Jesus Christ, whom I preach to you.
3. opening and alleging, that it behoved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, , I proclaim unto you, is the Christ.
17:3. interpreting and concluding that it was necessary for the Christ to suffer and to rise again from the dead, and that “this is the Jesus Christ, whom I am announcing to you.”
17:3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ:

3: открывая и доказывая им, что Христу надлежало пострадать и воскреснуть из мертвых и что Сей Христос есть Иисус, Которого я проповедую вам.
17:3  διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὖτός ἐστιν ὁ χριστός, [ὁ] ἰησοῦς, ὃν ἐγὼ καταγγέλλω ὑμῖν.
17:3. adaperiens et insinuans quia Christum oportuit pati et resurgere a mortuis et quia hic est Christus Iesus quem ego adnuntio vobis
Declaring and insinuating that the Christ was to suffer and to rise again from the dead; and that this is Jesus Christ, whom I preach to you.
17:3. interpreting and concluding that it was necessary for the Christ to suffer and to rise again from the dead, and that “this is the Jesus Christ, whom I am announcing to you.”
17:3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Делание палаток" - для путешественников, для военных надобностей и т. п. - было довольно обычным и выгодным ремеслом. Павел был обучен ему - по обыкновению того времени обучать детей своих какому-либо ремеслу, хотя бы это были дети богатых родителей, чтобы обеспечить им полную независимость в средствах пропитания. На эту независимость много раз ссылается Павел, как на одно из немаловажных условий успеха своей проповеди (XX:34; 1Кор.IV:12; 1: Сол II:9; 2: Сол III:8).
Adam Clarke: Commentary on the Bible - 1831
17:3: Opening and alleging - Παρατιθεμνος, Proving by citations. His method seems to have been this:
1st. He collected the scriptures that spoke of the Messiah.
2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Savior of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer - that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.
Albert Barnes: Notes on the Bible - 1834
17:3: Opening - διανοίγων dianoigō n. See Luk 24:32. The word means to explain or to unfold. It is usually applied to what is shut, as the eye, etc. Then it means to explain what is concealed or obscure. It means here that he explained the Scriptures in their true sense.
And alleging - παρατιθέμενος paratithemenos. Laying down the proposition; that is, maintaining that it must be so.
That Christ must needs have suffered - That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word "Messiah." "That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer." This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah to show that it was foretold that he should die for the sins of people. On the necessity of this, see the notes on Luk 24:26-27.
Have suffered - That he should die.
And that this Jesus - And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.
The arguments by which Paul probably proved that Jesus was the Messiah were:
(1) That he corresponded with the prophecies respecting him in the following particulars:
(a) He was born at Bethlehem, Mic 5:2.
(b) He was of the tribe of Judah, Gen 49:10.
(c) He was descended from Jesse, and of the royal line of David, Isa 11:1, Isa 11:10.
(d) He came at the time predicted, Dan 9:24-27.
(e) His appearance, character, work, etc., corresponded with the predictions, Isa 53:1-12.
(2) his miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.
(3) for the same reason, his resurrection from the dead proved that he was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: Opening: -36, Act 3:22-26, Act 13:26-39
Christ: Luk 24:26, Luk 24:27, Luk 24:32, Luk 24:44, Luk 24:46; Co1 15:3, Co1 15:4; Th1 1:5, Th1 1:6
this: Act 2:36, Act 9:22, Act 18:28; Gal 3:1
whom I preach: Act 1:4
Geneva 1599
17:3 (2) Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
(2) Christ is therefore the mediator, because he was crucified and rose again: and he is certainly not to be rejected because the cross is shameful.
John Gill
17:3 Opening,.... That is, the Scriptures of the Old Testament, explaining and expounding them, giving the true sense of them; so this word is frequently used in Jewish writings (e), as that such a Rabbi "opened", such a Scripture:
and alleging, that Christ must needs have suffered, and risen again from the dead; he set this matter in a clear light, and made it plain and manifest, from the writings of the Old Testament, that there was a necessity of the Messiah's suffering and rising from the dead; or otherwise these Scriptures would not have been fulfilled, which have said that so it must be; for these things were not only necessary on account of God's decrees, and the covenant transactions the Son of God entered into, and on the account of the salvation of his people; but because of the types, promises, and prophecies of the Old Testament: the Scriptures which the apostle opened and set before them, and reasoned upon, showing the necessity of these things, very likely were such as these, Gen 3:15 Is 53:1 with many others:
and that this Jesus whom I preach unto you is Christ; he showed that all the things which were spoken of Christ, or the Messiah, in those Scriptures, were fulfilled in Jesus of Nazareth, who was the subject matter, the sum and substance of his ministry; and therefore he must be the Messiah, and the only Saviour and Redeemer of lost sinners.
(e) Zohar passim.
Robert Jamieson, A. R. Fausset and David Brown
17:3 Opening and alleging that Christ must needs have suffered, &c.--His preaching, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; (2) that this Messiah was none other than Jesus of Nazareth.
17:417:4: Եւ ոմանք ՚ի նոցանէ հաւանեցան, եւ վիճակեցան Պաւղոսի եւ Շիղայի. բայց պաշտօնէիցն հեթանոսաց էր բազմութի՛ւն յոյժ, եւ ՚ի կանանց գլխաւորաց ո՛չ սակաւք։
4. Եւ նրանցից ոմանք համոզուեցին ու յարեցին Պօղոսին եւ Շիղային: Բացի դրանցից, կային նաեւ աստուածապաշտ հեթանոսներ եւ թուով ոչ սակաւ երեւելի կանայք:
4 Անոնցմէ ոմանք հաւատացին ու Պօղոսին եւ Շիղային հետ միացան. աստուածավախ Յոյներէն ալ մեծ բազմութիւն ու երեւելի կիներէն ալ հաւատացողները քիչուոր չէին։
Եւ ոմանք ի նոցանէ հաւանեցան, եւ վիճակեցան Պաւղոսի եւ Շիղայի, բայց պաշտօնէիցն հեթանոսաց էր բազմութիւն յոյժ, եւ ի կանանց գլխաւորաց ոչ սակաւք:

17:4: Եւ ոմանք ՚ի նոցանէ հաւանեցան, եւ վիճակեցան Պաւղոսի եւ Շիղայի. բայց պաշտօնէիցն հեթանոսաց էր բազմութի՛ւն յոյժ, եւ ՚ի կանանց գլխաւորաց ո՛չ սակաւք։
4. Եւ նրանցից ոմանք համոզուեցին ու յարեցին Պօղոսին եւ Շիղային: Բացի դրանցից, կային նաեւ աստուածապաշտ հեթանոսներ եւ թուով ոչ սակաւ երեւելի կանայք:
4 Անոնցմէ ոմանք հաւատացին ու Պօղոսին եւ Շիղային հետ միացան. աստուածավախ Յոյներէն ալ մեծ բազմութիւն ու երեւելի կիներէն ալ հաւատացողները քիչուոր չէին։
zohrab-1805▾ eastern-1994▾ western am▾
17:44: И некоторые из них уверовали и присоединились к Павлу и Силе, как из Еллинов, чтущих [Бога], великое множество, так и из знатных женщин немало.
17:4  καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῶ παύλῳ καὶ τῶ σιλᾷ, τῶν τε σεβομένων ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.
17:4. καί (And) τινες (ones) ἐξ (out) αὐτῶν (of-them) ἐπείσθησαν (they-were-conduced) καὶ (and) προσεκληρώθησαν (they-were-en-lotted-toward) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) [τῷ] "[unto-the-one]"Σίλᾳ, (unto-a-Silas,"τῶν (of-the-ones) τε (also) σεβομένων ( of-revering ) Ἑλλήνων (of-Hellians) πλῆθος (a-repletion) πολὺ (much,"γυναικῶν (of-women) τε (also) τῶν (of-the-ones) πρώτων ( of-most-before ) οὐκ (not) ὀλίγαι . ( little )
17:4. et quidam ex eis crediderunt et adiuncti sunt Paulo et Silae et de colentibus gentilibusque multitudo magna et mulieres nobiles non paucaeAnd some of them believed and were associated to Paul and Silas: and of those that served God and of the Gentiles a great multitude: and of noble women not a few.
4. And some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
17:4. And some of them believed and were joined to Paul and Silas, and a great number of these were from the worshipers and the Gentiles, and not a few were noble women.
17:4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few:

4: И некоторые из них уверовали и присоединились к Павлу и Силе, как из Еллинов, чтущих [Бога], великое множество, так и из знатных женщин немало.
17:4  καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῶ παύλῳ καὶ τῶ σιλᾷ, τῶν τε σεβομένων ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι.
17:4. et quidam ex eis crediderunt et adiuncti sunt Paulo et Silae et de colentibus gentilibusque multitudo magna et mulieres nobiles non paucae
And some of them believed and were associated to Paul and Silas: and of those that served God and of the Gentiles a great multitude: and of noble women not a few.
17:4. And some of them believed and were joined to Paul and Silas, and a great number of these were from the worshipers and the Gentiles, and not a few were noble women.
17:4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
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
4: "Говорил... убеждал..." в синагоге, что предполагает само собою разговорный способ проповеди, дозволявшийся в синагогах, как видно и из Евангелия (Ин IV:25-59). Из дальнейшего (6: ст. ) видно, что проповедь апостола не приносила вначале желанных плодов ("противились и злословили"), так что и для подкрепления апостола потребовалось нарочитое явление ему Господа (9-10: ст., ср. 1Кор.XIV:9, 18).
Adam Clarke: Commentary on the Bible - 1831
17:4: The devout Greeks - That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but probably had not received circumcision.
Albert Barnes: Notes on the Bible - 1834
17:4: And consorted - Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance.
And of the devout Greeks - Religious Greeks; or, of those who worshipped God. Those are denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate.
And of the chief women - See the notes on Act 13:50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: some: Act 17:34, Act 2:41, Act 2:42, Act 2:44, Act 4:23, Act 5:12-14, Act 14:1, Act 14:4, Act 28:24; Pro 9:6, Pro 13:20; Sol 1:7, Sol 1:8; Sol 6:1; Zac 2:11, Zac 8:20-23; Co2 6:17, Co2 6:18
consorted: Co2 8:5
Silas: Act 15:22, Act 15:27, Act 15:32, Act 15:40
the devout: Act 17:17, Act 13:43, Act 16:3, Act 18:4, Act 19:10, Act 21:28
and of the chief: Act 17:12, Act 13:50
John Gill
17:4 And some of them believed,.... That is, some of the Jews, power went along with the word, and faith came by it, and they believed that Jesus of Nazareth was the true Messiah, and that what the apostle preached concerning him was the truth; and this they received in the love of it, and cordially embraced it, and made a profession of it:
and consorted with Paul and Silas; associated with them, and privately conversed with them, as well as publicly attended their ministry; for when souls are converted, they love to be in company with believers, and especially with the ministers of the Gospel, to hear their discourses, and learn from them the doctrines of grace:
and of the devout Greeks a great multitude; these were Gentiles who were proselytes to the Jewish religion; and these in greater numbers believed, and joined themselves to the apostles, and became followers of them, than there were of the Jews, who were the most averse to the Gospel, and were more hardened, and incredulous:
and of the chief women not a few; some of the wives of the principal men of the city were become proselytes to the Jews, and these attending synagogue worship, and hearing the discourses of Paul from time to time, were convinced and converted, and professed faith in Christ Jesus; and these converts laid the foundation of a Gospel church in Thessalonica, of which church Silvanus is said to be the first bishop; See Gill on Lk 10:1. In the "second" century there were martyrs for Christ here; and to the inhabitants of this place, Antonintus Pius the emperor wrote in behalf of the Christians there, to give them no disturbance (f): in the "third" century there was a church here; Tertullian (g) makes mention of it: in the "fourth" century (h) Theodosius the emperor was baptized at Thessalonica, by Acholius bishop of that place; who first asked him what faith he professed, to which he replied, that he embraced and professed that faith which the churches in Illyricum, who were not yet infected with the Arian heresy, namely the same which was of old delivered by the apostles, and afterwards confirmed at the synod at Nice; in this century Ireminus, Paulinus, and Alexander, were bishops of Thessalonica: in the "fifth" century it was a metropolitan of Macedonia, and Anysius was bishop of it, and so were Rufus and Anastasius: and that there was a church here in the "sixth" century is manifest from hence, that their bishops, for fear of the emperor Anastasius, agreed with Timothy bishop of Constantinople, whom the council at Chalcedon had anathematized; and in this age Pope Gregory, among others, wrote to Eusebius bishop of Thessalonica, that he would not receive any of a military habit into monasteries within three years: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; and in the same age it was the seat of an archbishop: in the "eighth" century there was one Thomas bishop of this place, and also Theophilus, who was present at the Nicene synod; in the ninth century a bishop of Thessalonica was beaten with two hundred stripes, for being against image worship.
(f) Euseb. Eccles. Hist. l. 4. c. 26. (g) De Praescript. Heret. c. 36. (h) Magdeburg. Hist. Eccl. cent. 4. c. 3. p. 82. & c. 10. p. 659. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 7. cent. 7. c. 2. p. 5. c. 7. p. 115. cent. 8. c. 2. p. 7. cent. 9. c. 3. p. 15.
John Wesley
17:4 Of the principal women, not a few - Our free thinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed as far as nature can go, in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions, and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.
Robert Jamieson, A. R. Fausset and David Brown
17:4 consorted--cast in their lot.
with Paul and Silas--Compare 2Cor 8:5.
of the chief women--female proselytes of distinction. From the First Epistle to the Thessalonians it appears that the converts were nearly all Gentiles; not only such as had before been proselytes, who would be gained in the synagogue, but such as up to that time had been idolaters (Th1 1:9-10). During his stay, while Paul supported himself by his own labor (Th1 2:9; Th2 3:7-9), he received supplies once and again from the Philippians, of which he makes honorable acknowledgment (Phil 4:15-16).
17:517:5: Եւ նախանձեցա՛ն Հրեայքն, եւ առեալ արս ոմանս գռեհի՛կս անօրէնս, ամբոխ արարեալ խռովեցին զքաղաքն. եւ կուտեալ առ ապարանսն Յասովնի, խնդրէին զնոսա ածել ՚ի հրապարակ[2549]։ [2549] Ոմանք. Խռովեցուցին զքաղաքն. եւ կուտեալ յապարանսն։ Ուր օրինակ մի. Առ ապարանիցն... ածել ՚ի հրապարակսն։ Ոսկան. Խնդրեցին զնա ա՛՛։
5. Իսկ հրեաները նախանձեցին եւ վերցնելով գռեհիկ, անօրէն մի քանի մարդկանց՝ ամբոխ կազմեցին եւ քաղաքը յուզեցին. եւ Յասոնի տան առաջ կուտակուելով՝ ուզում էին Պօղոսին եւ Շիղային հրապարակ տանել:
5 Բայց չհաւատացող Հրեաները նախանձեցան եւ քանի մը դատարկապորտ, անօրէն մարդիկ առնելով՝ աղմուկ հանեցին ու քաղաքը տակնուվրայ ըրին եւ Յասոնին տանը վրայ յարձակելով՝ կ’ուզէին զանոնք ժողովքին առջեւ տանիլ։
Եւ նախանձեցան [71]Հրեայքն, եւ առեալ արս ոմանս գռեհիկս անօրէնս, ամբոխ արարեալ խռովեցին զքաղաքն. եւ կուտեալ յապարանսն Յասովնի, խնդրէին զնոսա ածել ի հրապարակ:

17:5: Եւ նախանձեցա՛ն Հրեայքն, եւ առեալ արս ոմանս գռեհի՛կս անօրէնս, ամբոխ արարեալ խռովեցին զքաղաքն. եւ կուտեալ առ ապարանսն Յասովնի, խնդրէին զնոսա ածել ՚ի հրապարակ[2549]։
[2549] Ոմանք. Խռովեցուցին զքաղաքն. եւ կուտեալ յապարանսն։ Ուր օրինակ մի. Առ ապարանիցն... ածել ՚ի հրապարակսն։ Ոսկան. Խնդրեցին զնա ա՛՛։
5. Իսկ հրեաները նախանձեցին եւ վերցնելով գռեհիկ, անօրէն մի քանի մարդկանց՝ ամբոխ կազմեցին եւ քաղաքը յուզեցին. եւ Յասոնի տան առաջ կուտակուելով՝ ուզում էին Պօղոսին եւ Շիղային հրապարակ տանել:
5 Բայց չհաւատացող Հրեաները նախանձեցան եւ քանի մը դատարկապորտ, անօրէն մարդիկ առնելով՝ աղմուկ հանեցին ու քաղաքը տակնուվրայ ըրին եւ Յասոնին տանը վրայ յարձակելով՝ կ’ուզէին զանոնք ժողովքին առջեւ տանիլ։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: Но неуверовавшие Иудеи, возревновав и взяв с площади некоторых негодных людей, собрались толпою и возмущали город и, приступив к дому Иасона, домогались вывести их к народу.
17:5  ζηλώσαντες δὲ οἱ ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον.
17:5. Ζηλώσαντες ( Having-en-craved ) δὲ (moreover,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"καὶ (and) προσλαβόμενοι ( having-had-taken-toward ) τῶν (of-the-ones) ἀγοραίων ( of-gathering-belonged ) ἄνδρας (to-men) τινὰς (to-ones) πονηροὺς ( to-en-necessitated ) καὶ (and) ὀχλοποιήσαντες ( having-crowd-done-unto ,"ἐθορύβουν (they-were-disturbing-unto) τὴν (to-the-one) πόλιν, (to-a-city,"καὶ (and) ἐπιστάντες ( having-had-stood-upon ) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) Ἰάσονος (of-an-Iason) ἐζήτουν (they-were-seeking-unto) αὐτοὺς (to-them) προαγαγεῖν (to-have-had-led-before) εἰς (into) τὸν (to-the-one) δῆμον: (to-an-assembly)
17:5. zelantes autem Iudaei adsumentesque de vulgo viros quosdam malos et turba facta concitaverunt civitatem et adsistentes domui Iasonis quaerebant eos producere in populumBut the Jews, moved with envy and taking unto them some wicked men of the vulgar sort and making a tumult, set the city in an uproar: and besetting Jason's house, sought to bring them out unto the people.
5. But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people.
17:5. But the Jews, being jealous, and joining with certain evildoers among the common men, caused a disturbance, and they stirred up the city. And taking up a position near the house of Jason, they sought to lead them out to the people.
17:5. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people:

5: Но неуверовавшие Иудеи, возревновав и взяв с площади некоторых негодных людей, собрались толпою и возмущали город и, приступив к дому Иасона, домогались вывести их к народу.
17:5  ζηλώσαντες δὲ οἱ ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον.
17:5. zelantes autem Iudaei adsumentesque de vulgo viros quosdam malos et turba facta concitaverunt civitatem et adsistentes domui Iasonis quaerebant eos producere in populum
But the Jews, moved with envy and taking unto them some wicked men of the vulgar sort and making a tumult, set the city in an uproar: and besetting Jason's house, sought to bring them out unto the people.
17:5. But the Jews, being jealous, and joining with certain evildoers among the common men, caused a disturbance, and they stirred up the city. And taking up a position near the house of Jason, they sought to lead them out to the people.
17:5. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
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
5: "Пришли из Македонии Сила и Тимофей..." - см. XVII:14.

"Понуждаем был духом..." - выражение, указывающее на особое напряженное состояние духа апостола, в противовес особо упорному противлению иудеев.
Adam Clarke: Commentary on the Bible - 1831
17:5: The Jews which believed not, moved with envy, took unto them - Instead of this sentence, the most correct MSS. and versions read simply, προσλαβομενοι δε οἱ Ιουδαιοι. But the Jews taking, etc., leaving out the words, ζηλωσαντες, απειθουντες, which believed not, moved with envy: these words do not appear to be genuine; there is the strongest evidence against them, and they should be omitted.
Certain lewd fellows of the baser sort - This is not a very intelligible translation. The original is, των αγοραιων τινας ανδοας πονηρους. The word αγοραιοι, which we translate the baser sort, is by Hesychius explained, οἱ εν αγορᾳ αναϚρεφομενοι, those who transact business in courts of justice. The same word is used by the Jews in Hebrew letters to signify judges; and אגוריאות של גוים agorioth shel goyim, signifies judges of the Gentiles. These were probably a low kind of lawyers, what we would call pettifoggers, or attorneys without principle, who gave advice for a trifle, and fomented disputes and litigations among the people. The Itala version of the Codex Bezae calls them quosdam forenses, certain lawyers. As the Jews, from their small number, could not easily raise up a mob, they cunningly employed those unprincipled men, who probably had a certain degree of juridical credit and authority, to denounce the apostles as seditious men; and this was, very likely, the reason why they employed those in preference to any others. They were such as always attended forensic litigations, waiting for a job, and willing to defend any side of a question for money. They were wicked men of the forensic tribe.
Gathered a company, and set all the city on an uproar - And, after having made this sedition and disturbance, charged the whole on the peaceable and innocent apostles! This is precisely the same way that persecution against the truth and followers of Christ is still carried on. Some wicked man in the parish gets a wicked attorney and a constable to head a mob, which they themselves have raised; and, having committed a number of outrages, abusing men and women, haul the minister of Christ to some magistrate who knows as little of his office as he cares for the Gospel; they there charge the outrages which themselves have committed on the preacher and his peaceable hearers; and the peacemaker, appointed by a good king, according to the wise and excellent regulations of a sound constitution, forgetting whose minister he is, neither administers justice nor maintains truth; but, espousing the part of the mob, assumes, ex officio, the character of a persecutor. The preacher is imprisoned, his hearers fined for listening to that Gospel which has not only made them wise unto salvation, but also peaceable and orderly citizens, and which would have had the same effect on the unprincipled magistrate, the parish squire, and the mob, had they heard it with the same reverence and respect. Had I not witnessed such scenes, and such prostitution of justice, I could not have described them.
Assaulted the house of Jason - This was the place where the apostles lodged; and therefore his goods were clear spoil, and his person fair game. This is a case which frequently occurs where the Gospel is preached in its spirit and power. And, even in this moat favored kingdom, the most scandalous excesses of this kind have been committed, and a justice of the peace has been found to sanction the proceedings; and, when an appeal has been made to the laws, a grand jury has been found capable of throwing out the true bill!
Albert Barnes: Notes on the Bible - 1834
17:5: Moved with envy - That they made so many converts, and met with such success.
Certain lewd fellows of the baser sort - This is an unhappy translation. The word "lewd" is not in the original. The Greek is, "And having taken certain wicked people of those who were about the forum," or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed, Mat 20:3. Many of these would be of abandoned character, the idle, the dissipated, and the worthless, and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, and urged on to any acts of violence. The pretence on which the mob was excited was, that they had everywhere produced disturbance, and that they violated the laws of the Roman emperor, Act 17:6-7. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused either for or against religion, and become as full of zeal for the insulted honor of religion as against it. The profane, the worthless, and the abandoned thus often become violently enraged for the honor of religion, and full of indignation and tumult against those who are accused of violating public peace and order.
The house of Jason - Where Paul and Silas were, Act 17:7. Jason appears to have been a relative of Paul, and for this reason it was probable that he lodged with him, Rom 16:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: moved: Act 17:13, Act 7:9, Act 13:45, Act 14:2, Act 14:19, Act 18:12; Pro 14:30; Isa 26:11; Mat 27:18; Co1 3:3; Gal 5:21, Gal 5:26; Jam 4:5
took: Jdg 9:4; Job 30:1-10; Psa 35:15, Psa 69:12
and set: Act 19:24-34, Act 19:40
Jason: Act 17:7; Rom 16:21
Geneva 1599
17:5 (3) But the Jews which believed not, moved with envy, took unto them certain (a) lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
(3) Although the zeal of the unfaithful seems ever so virtuous, yet at length it is found to have neither truth nor fairness. Yet the wicked cannot do what they wish, for even among themselves God stirs up some, whose help he uses for the deliverance of his own.
(a) Certain companions which do nothing but walk the streets, wicked men, to be hired for every man's money to do any mischief, such as we commonly call the rabble and very cesspools and dunghill knaves of all towns and cities.
John Gill
17:5 But the Jews which believed not,.... The Alexandrian copy, the Vulgate Latin, and Syriac versions leave out the words, "which believed not"; but whether this character is expressed or not, it is certain that the unbelieving Jews are here intended:
moved with envy; at the success of the apostles, many of their own people and of their proselytes, and some of the better sort being converted by them: or "with zeal"; for what they called the glory of God, but it was not according to knowledge; it was a blind and ignorant zeal, a zeal for the rites and ceremonies of the law of Moses, and for the traditions of the elders:
took unto them certain lewd fellows of the baser sort; or of the market folks, who sat and sold things in the market, and were generally of the meaner and vulgar sort, as the word may signify; or who stood idle in the market place, squandering away their time in an idle manner, not caring to work, and so were fit persons, and who could easily be gathered together, for such service as the unbelieving Jews employed them in; or they were a sort of officers and servants, that attended courts of judicature, and cited persons thither, and assisted in the business done there, and who were commonly men of profligate and abandoned lives:
and gathered a company, and set all the city in an uproar; they raised a mob, and made a clamour, which brought people out of their houses to inquire what was the matter, and so gave great disturbance and uneasiness to the inhabitants:
and assaulted the house of Jason: who by what follows appears to have been a disciple of Christ, a believer in him, and the host of the apostle and his companions, who being an inhabitant of Thessalonica, at least having a dwelling house there, received them into it. This Jason is said to be one of the seventy disciples, and afterwards bishop of Tarsus, but this is not certain; nor whether he was a Jew or a Greek, very probably the former: we read of Jason the brother of Onias the high priest, a Jew,
"But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,'' (2 Maccabees 4:7)
whose name was Jesus, the same with Joshua, but as Josephus (i) says, he called himself Jason; and so this man's Hebrew name might be Jesus or Joshua, and his Greek name Jason; and very likely he was a believer in Christ before the apostle came to Thessalonica, and it may be is the same who is spoken of in Rom 16:21. See Gill on Rom 16:21. Some of the ancients (k) make mention of a disputation between Jason, a Christian Hebrew, and Papiscus, an Alexandrian Jew, but there is no reason to believe that he is the Jason here spoken of:
and sought to bring them out to the people; they expected to have found Paul and Silas in Jason's house, where they lodged, and their intention was to have dragged them out and exposed them to popular fury, to be beaten or stoned by the people; and so the Arabic version reads, "requiring those two apostles, that they might set them before the people"; or put them into the hands of the mob, which they had gathered, to do as they would with them.
(i) Antiqu. l. 12. c. 5. sect. 1. (k) Origen. contr. celsum, 1. 4. p. 199. Cyprian. opera, p. 562. & Hieron. Quaest. in Gen. fol. 65. E. Tom. III.
Robert Jamieson, A. R. Fausset and David Brown
17:5 the Jews . . . moved with envy--seeing their influence undermined by this stranger.
lewd fellows of the baser sort--better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character.
gathered a company--rather, "having raised a mob."
assaulted the house of Jason--with whom Paul and Silas abode (Acts 17:7), one of Paul's kinsmen, apparently (Rom 16:21), and from his name, which was sometimes used as a Greek form of the word Joshua [GROTIUS], probably a Hellenistic Jew.
sought to bring them--Jason's lodgers.
17:617:6: Եւ իբրեւ ոչ գտին զնոսա, քարշէին զՅասո՛ն եւ զոմանս եղբարս առ քաղաքապետսն. բողոք բարձեալ՝ թէ որք զաշխարհս խռովեցուցին՝ սոքա եւ ա՛յսր հասին[2550]. [2550] Ոմանք. Եթէ որք զաշխարհ խռովեցին. նոքա եւ այսր հասին։
6. Եւ երբ նրանց չգտան, Յասոնին եւ եղբայրներից ոմանց քարշ տուին քաղաքապետների մօտ՝ բողոք բարձրացնելով, թէ՝ «Սրանք, որ աշխարհը յուզեցին, այստեղ էլ են հասել,
6 Երբ զանոնք չգտան, Յասոնը ու մէկ քանի եղբայրներ քաշելով տարին քաղաքապետներուն առջեւ, կանչվռտելով թէ՝ «Անոնք որ աշխարհը տակնուվրայ ըրին՝ հոս ալ հասեր են.
Եւ իբրեւ ոչ գտին զնոսա, քարշէին զՅասովն եւ զոմանս եղբարս առ քաղաքապետսն, բողոք բարձեալ թէ` Որք զաշխարհս խռովեցին` սոքա եւ այսր հասին:

17:6: Եւ իբրեւ ոչ գտին զնոսա, քարշէին զՅասո՛ն եւ զոմանս եղբարս առ քաղաքապետսն. բողոք բարձեալ՝ թէ որք զաշխարհս խռովեցուցին՝ սոքա եւ ա՛յսր հասին[2550].
[2550] Ոմանք. Եթէ որք զաշխարհ խռովեցին. նոքա եւ այսր հասին։
6. Եւ երբ նրանց չգտան, Յասոնին եւ եղբայրներից ոմանց քարշ տուին քաղաքապետների մօտ՝ բողոք բարձրացնելով, թէ՝ «Սրանք, որ աշխարհը յուզեցին, այստեղ էլ են հասել,
6 Երբ զանոնք չգտան, Յասոնը ու մէկ քանի եղբայրներ քաշելով տարին քաղաքապետներուն առջեւ, կանչվռտելով թէ՝ «Անոնք որ աշխարհը տակնուվրայ ըրին՝ հոս ալ հասեր են.
zohrab-1805▾ eastern-1994▾ western am▾
17:66: Не найдя же их, повлекли Иасона и некоторых братьев к городским начальникам, крича, что эти всесветные возмутители пришли и сюда,
17:6  μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι οἱ τὴν οἰκουμένην ἀναστατώσαντες οὖτοι καὶ ἐνθάδε πάρεισιν,
17:6. μὴ (lest) εὑρόντες ( having-had-found ) δὲ (moreover) αὐτοὺς (to-them) ἔσυρον (they-were-dragging) Ἰάσονα (to-an-Iason) καί (and) τινας (to-ones) ἀδελφοὺς ( to-brethrened ) ἐπὶ (upon) τοὺς (to-the-ones) πολιτάρχας, (to-city-firstings," βοῶντες ( hollering-unto ) ὅτι (to-which-a-one,"Οἱ (The-ones) τὴν (to-the-one) οἰκουμένην (to-being-housed-unto) ἀναστατώσαντες ( having-en-stood-up ,"οὗτοι (the-ones-these,"καὶ (and) ἐνθάδε (in-unto-which-moreover) πάρεισιν, (they-be-beside,"
17:6. et cum non invenissent eos trahebant Iasonem et quosdam fratres ad principes civitatis clamantes quoniam hii qui orbem concitant et huc veneruntAnd not finding them, they drew Jason and certain brethren to the rulers of the city, crying: They that set the city in an uproar are come hither also:
6. And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also;
17:6. And when they had not found them, they dragged Jason and certain brothers to the rulers of the city, crying out: “For these are the ones who have stirred up the city. And they came here,
17:6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also:

6: Не найдя же их, повлекли Иасона и некоторых братьев к городским начальникам, крича, что эти всесветные возмутители пришли и сюда,
17:6  μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι οἱ τὴν οἰκουμένην ἀναστατώσαντες οὖτοι καὶ ἐνθάδε πάρεισιν,
17:6. et cum non invenissent eos trahebant Iasonem et quosdam fratres ad principes civitatis clamantes quoniam hii qui orbem concitant et huc venerunt
And not finding them, they drew Jason and certain brethren to the rulers of the city, crying: They that set the city in an uproar are come hither also:
17:6. And when they had not found them, they dragged Jason and certain brothers to the rulers of the city, crying out: “For these are the ones who have stirred up the city. And they came here,
17:6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
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
6: "Отрясши одежды свои..." - то же, что отрясти прах от ног своих (XIII:51) - выражение решительного разрыва и отделения от неверующих.

"Кровь ваша на главах ваших..." (Мф XXIII:35; XXIV:25) - т. е. ваша вина, ваша и расплата за нее - кровавыми наказаниями Божиими, возвещенными в Евангелии, и вечною гибелью.

"Я чист..." - поскольку исполнил все от меня зависящее, чтобы вы познали истину и, познав, отвратили от себя не только временную, но и вечную гибель, уготованную непокорным (Рим I:32; VI:16, 21, 23; VII:5-10, 13: и др. ).

"Отныне иду к язычникам..." - ср. XIII:46.
Adam Clarke: Commentary on the Bible - 1831
17:6: These that have turned the world upside down are come hither also - The very character our forefathers had for preaching that Gospel, in every part of the land, by which the nation has been illuminated, the mob disciplined into regularity and order, and the kingdom established in the hands of the best of monarchs.
Albert Barnes: Notes on the Bible - 1834
17:6: These that have turned the world upside down - That have excited commotion and disturbance in other places. The charge has been often brought against the gospel that it has been the occasion of confusion and disorder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: they drew: Act 6:12, Act 6:13, Act 16:19, Act 16:20, Act 18:12, Act 18:13
These: Act 21:28-31, Act 22:22, Act 22:23, Act 24:5, Act 28:22; Kg1 18:17, Kg1 18:18; Exo 3:8, Exo 3:9; Jer 38:2-4; Amo 7:10; Luk 23:5
Geneva 1599
17:6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the (b) world upside down are come hither also;
(b) Into whatever country and place they come, they cause sedition and tumult.
John Gill
17:6 And when they found them not,.... In Jason's house, as they expected:
they drew Jason, and certain brethren: the Syriac version adds, "who were there": in Jason's house, who either came along with the apostle, and lodged with him there; or they were some of the inhabitants of Thessalonica, who were lately converted, and were come thither in order to have some Christian conversation; these with Jason the rabble seized on, and in a rude and violent manner dragged them out of the house, and had them,
unto the rulers of the city: the civil magistrates, the judges in courts of judicature, to which some of these belonged;
crying in a very noisy and clamorous way;
these that have turned the world upside down: the Syriac version reads, "the whole earth": the apostles, according to the cry of these men, had thrown the whole world into disorder, and had made disturbances in kingdoms and cities, wherever they came; and had made innovations in religion, and turned men from their old way of worship to another; these; say they,
are come hither also; to make the like disorders and disturbances, as elsewhere.
Robert Jamieson, A. R. Fausset and David Brown
17:6 And when they found them not, they drew Jason and certain brethren unto the rulers--literally, "the politarchs"; the very name given to the magistrates of Thessalonica in an inscription on a still remaining arch of the city--so minute is the accuracy of this history.
crying, These that have turned the world upside down--(See on Acts 16:20).
17:717:7: զորս ընկալեալ է Յասոնի. եւ սոքա ամենեքեան հակառա՛կ հրամանացն կայսեր գործեն. թագաւո՛ր զոմն ասեն զՅիսուս[2551]։ [2551] Ոմանք. Զոր ընկալեալ էր Յասովնի։
7. եւ Յասոնը նրանց ընդունել է. եւ սրանք բոլորը կայսեր հրամաններին հակառակ են գործում. մի ոմն Յիսուսի մասին ասում են, թէ թագաւոր է»:
7 Որոնք Յասոն ընդուներ է։ Ասոնք ամէնքը Կայսրին հրամաններուն դէմ կը գործեն, ըսելով թէ ուրիշ թագաւոր մը կայ՝ Յիսուս»։
զորս ընկալեալ է Յասովնի. եւ սոքա ամենեքեան հակառակ հրամանացն կայսեր գործեն, թագաւոր զոմն ասեն զՅիսուս:

17:7: զորս ընկալեալ է Յասոնի. եւ սոքա ամենեքեան հակառա՛կ հրամանացն կայսեր գործեն. թագաւո՛ր զոմն ասեն զՅիսուս[2551]։
[2551] Ոմանք. Զոր ընկալեալ էր Յասովնի։
7. եւ Յասոնը նրանց ընդունել է. եւ սրանք բոլորը կայսեր հրամաններին հակառակ են գործում. մի ոմն Յիսուսի մասին ասում են, թէ թագաւոր է»:
7 Որոնք Յասոն ընդուներ է։ Ասոնք ամէնքը Կայսրին հրամաններուն դէմ կը գործեն, ըսելով թէ ուրիշ թագաւոր մը կայ՝ Յիսուս»։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: а Иасон принял их, и все они поступают против повелений кесаря, почитая другого царем, Иисуса.
17:7  οὓς ὑποδέδεκται ἰάσων· καὶ οὖτοι πάντες ἀπέναντι τῶν δογμάτων καίσαρος πράσσουσιν, βασιλέα ἕτερον λέγοντες εἶναι ἰησοῦν.
17:7. οὓς ( to-which ) ὑποδέδεκται ( it-had-come-to-receive-under ,"Ἰάσων: (an-Iason) καὶ (and) οὗτοι (the-ones-these) πάντες ( all ) ἀπέναντι (off-in-ever-a-one) τῶν (of-the-ones) δογμάτων (of-thinkings-to) Καίσαρος (of-a-Kaisar) πράσσουσι, (they-practiceth,"βασιλέα (to-a-ruler-of) ἕτερον (to-different) λέγοντες ( forthing ) εἶναι (to-be) Ἰησοῦν. (to-an-Iesous)
17:7. quos suscepit Iason et hii omnes contra decreta Caesaris faciunt regem alium dicentes esse IesumWhom Jason hath received. And these all do contrary to the decrees of Caesar, saying that there is another king, Jesus.
7. whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, Jesus.
17:7. and Jason has received them. And all these men act contrary to the decrees of Caesar, saying that there is another king, Jesus.”
17:7. Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus.
Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus:

7: а Иасон принял их, и все они поступают против повелений кесаря, почитая другого царем, Иисуса.
17:7  οὓς ὑποδέδεκται ἰάσων· καὶ οὖτοι πάντες ἀπέναντι τῶν δογμάτων καίσαρος πράσσουσιν, βασιλέα ἕτερον λέγοντες εἶναι ἰησοῦν.
17:7. quos suscepit Iason et hii omnes contra decreta Caesaris faciunt regem alium dicentes esse Iesum
Whom Jason hath received. And these all do contrary to the decrees of Caesar, saying that there is another king, Jesus.
17:7. and Jason has received them. And all these men act contrary to the decrees of Caesar, saying that there is another king, Jesus.”
17:7. Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Переход апостола к проповеди язычникам и поселение в доме подле синагоги, являя его возбужденное состояние и решительность характера, сообразовалось сего правилом возбуждать ревность сродников своих по плоти (Рим XI:14). "Поселился в соседнем доме, чтобы это самое соседство возбудило в них ревность, если бы они захотели" (Злат. ). И действительно, столь решительная и величавая мера не замедлила произвести свое спасительное для многих действие. Пример подал сам начальник синагоги (ср. XIII:15), Крисп, один из немногих крещеных самим апостолом (1Кор.I:14). Этот Крисп был впоследствии епископом на острове Егине, у берегов Греции, в Саронском заливе (Чет. -Мин., Янв. 4).
Adam Clarke: Commentary on the Bible - 1831
17:7: These all do contrary to the decrees of Caesar - Persecutors always strive to affect the lives of the objects of their hatred, by accusing them of sedition, or plots against the state.
That there is another king, one Jesus - How malevolent was this saying! The apostles proclaimed Jesus as king - that is true; but never once insinuated that his kingdom was of this world. The reverse they always maintained.
Albert Barnes: Notes on the Bible - 1834
17:7: Whom Jason hath received - Has received into his house, and entertained kindly.
These all do contrary to the decrees of Caesar - The charge against them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces except by their permission.
Saying that there is another king - This was probably a charge of mere malignity. They probably understood that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself, Luk 23:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: and these: Act 16:21, Act 25:8-11; Ezr 4:12-15; Dan 3:12, Dan 6:13; Luk 23:2; Joh 19:12; Pe1 2:15
John Gill
17:7 Whom Jason hath received,.... Into his house in a private manner, and has entertained, contrary to law, which forbids men to receive and entertain persons of seditious principles, and practices, for this is mentioned as a charge against Jason:
and these all do contrary to the decrees of Caesar; both the apostle and those with him, and Jason, and the brethren, whom they now had set before the magistrates, who were all of the same sentiments and practices; and which were opposite to the decrees of the Roman emperor, and the Roman senate, who suffered none to be called a king but whom they pleased; whereas these men taught, saying,
that there is another king, one Jesus; but then though they said he was a king, yet not a temporal one, but one whose kingdom was spiritual, and not of this world; and therefore asserted nothing contrary to the decrees of Caesar, or what was in the least prejudicial to his worldly interest and glory.
Robert Jamieson, A. R. Fausset and David Brown
17:7 all do contrary to the decrees of CÃ&brvbr;sar, &c.--meaning, probably, nothing but what is specified in the next words.
saying . . . there is another king, one Jesus--(See on Jn 19:12).
17:817:8: Եւ խռովեցուցին զժողովսն եւ զքաղաքապետսն, որ լսէին զայն[2552]։ [2552] Ոմանք. Զժողովուրդսն, եւ զքաղաքապետն որ լսէինն զայս։
8. Եւ գրգռեցին ժողովրդին ու քաղաքապետներին, որ այս բաները լսում էին:
8 Եւ խռովեցուցին ժողովուրդն ու քաղաքապետները, որոնք այս բաները կը լսէին։
Եւ խռովեցուցին զժողովուրդսն եւ զքաղաքապետսն որ լսէին զայս:

17:8: Եւ խռովեցուցին զժողովսն եւ զքաղաքապետսն, որ լսէին զայն[2552]։
[2552] Ոմանք. Զժողովուրդսն, եւ զքաղաքապետն որ լսէինն զայս։
8. Եւ գրգռեցին ժողովրդին ու քաղաքապետներին, որ այս բաները լսում էին:
8 Եւ խռովեցուցին ժողովուրդն ու քաղաքապետները, որոնք այս բաները կը լսէին։
zohrab-1805▾ eastern-1994▾ western am▾
17:88: И встревожили народ и городских начальников, слушавших это.
17:8  ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,
17:8. ἐτάραξαν (They-stirred) δὲ (moreover) τὸν (to-the-one) ὄχλον (to-a-crowd) καὶ (and) τοὺς (to-the-ones) πολιτάρχας (to-city-firstings) ἀκούοντας ( to-hearing ) ταῦτα, (to-the-ones-these,"
17:8. concitaverunt autem plebem et principes civitatis audientes haecAnd they stirred up the people: and the rulers of the city, hearing these things,
8. And they troubled the multitude and the rulers of the city, when they heard these things.
17:8. And they incited the people. And the rulers of the city, upon hearing these things,
17:8. And they troubled the people and the rulers of the city, when they heard these things.
And they troubled the people and the rulers of the city, when they heard these things:

8: И встревожили народ и городских начальников, слушавших это.
17:8  ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,
17:8. concitaverunt autem plebem et principes civitatis audientes haec
And they stirred up the people: and the rulers of the city, hearing these things,
17:8. And they incited the people. And the rulers of the city, upon hearing these things,
17:8. And they troubled the people and the rulers of the city, when they heard these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:8: And they troubled the people and the rulers - It is evident that there was no disposition in either the people or the rulers to persecute the apostles. But these wicked Jews, by means of the unprincipled, wicked lawyers, those lewd fellows of the baser sort, threw the subject into the form of law, making it a state question, in which form the rulers were obliged to notice it; but they showed their unwillingness to proceed in a matter which they saw proceeded from malice, by letting Jason and his companions go off on bail.
Albert Barnes: Notes on the Bible - 1834
17:8: And they troubled the people - They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the government in their city. It does not appear that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: Mat 2:3; Joh 11:48
John Gill
17:8 And they troubled the people, and the rulers of the city,.... Fearing some revolution would be made, and some new king, or rather tyrant, would start up, and usurp a power over them; or that they should come under some suspicion or charge with the Roman government, and should be called to an account, for admitting such men and tenets among them; with such fears were they possessed,
when they heard these things; alleged against the apostle and his company.
17:917:9: Եւ առեալ երաշխաւորութիւն առ ՚ի Յասոնայ եւ յայլոցն՝ արձակեցի՛ն զնոսա[2553]։ [2553] Ոմանք. Առ Յասովնայ։
9. Բայց երաշխիք ստանալով Յասոնից եւ ուրիշներից՝ արձակեցին նրանց:
9 Բայց երբ Յասոնէն եւ ուրիշներէ երաշխաւորութիւն առին, արձակեցին զանոնք։
Եւ առեալ երաշխաւորութիւն առ ի Յասովնայ եւ յայլոցն` արձակեցին զնոսա:

17:9: Եւ առեալ երաշխաւորութիւն առ ՚ի Յասոնայ եւ յայլոցն՝ արձակեցի՛ն զնոսա[2553]։
[2553] Ոմանք. Առ Յասովնայ։
9. Բայց երաշխիք ստանալով Յասոնից եւ ուրիշներից՝ արձակեցին նրանց:
9 Բայց երբ Յասոնէն եւ ուրիշներէ երաշխաւորութիւն առին, արձակեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: Но [сии], получив удостоверение от Иасона и прочих, отпустили их.
17:9  καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
17:9. καὶ (and) λαβόντες ( having-had-taken ) τὸ (to-the-one) ἱκανὸν (to-ampled) παρὰ (beside) τοῦ (of-the-one) Ἰάσονος (of-an-Iason) καὶ (and) τῶν (of-the-ones) λοιπῶν ( of-remaindered ) ἀπέλυσαν (they-loosed-off) αὐτούς. (to-them)
17:9. et accepto satis ab Iasone et a ceteris dimiserunt eosAnd having taken satisfaction of Jason and of the rest, they let them go.
9. And when they had taken security from Jason and the rest, they let them go.
17:9. and having received an explanation from Jason and the others, released them.
17:9. And when they had taken security of Jason, and of the other, they let them go.
And when they had taken security of Jason, and of the other, they let them go:

9: Но [сии], получив удостоверение от Иасона и прочих, отпустили их.
17:9  καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
17:9. et accepto satis ab Iasone et a ceteris dimiserunt eos
And having taken satisfaction of Jason and of the rest, they let them go.
17:9. and having received an explanation from Jason and the others, released them.
17:9. And when they had taken security of Jason, and of the other, they let them go.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "В видении..." - не во сне, хотя и ночью, а именно в видении, в бодрственном состоянии (ср. XVI:9). Возможно, что под влиянием тягостного чувства и опасений открытого возмущения иудеев апостол думал оставить Афины или ослабить проповедь, подобно Иеремии (XX:7: и д. ). Посему Господь и воодушевляет его, заповедуя не бояться и не умолкать и обещая Свою помощь и заступление.
Adam Clarke: Commentary on the Bible - 1831
17:9: Taken security - Λαβοντες το ἱκανον, Having taken what was sufficient, or satisfactory. Sufficient for the present, to prove that the apostles were upright, peaceable, and loyal men; and that Jason and his friends were the like, and would be, at any time, forthcoming to answer for their conduct. Perhaps this is the sense of the phrase in the text.
Albert Barnes: Notes on the Bible - 1834
17:9: And when they had taken security of Jason - This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, or became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was that they should leave the city. Michaelis thinks that they gave a pledge that they would no more harbor them; but if they returned again to them, they would deliver them to the magistrates.
And of the other - The other brethren Act 17:6 who had been drawn to the rulers of the city.
Geneva 1599
17:9 And when they had taken (c) security of Jason, and of the other, they let them go.
(c) When Jason had put them in good assurance that they would appear.
John Gill
17:9 And when they had taken security of Jason, and of the other,.... That is, received satisfaction from them, by the defence which they made for themselves, and the apostles, by the account that they gave of them and of their doctrines; whereby it plainly appeared to the full satisfaction of the magistrates, that their principles had no tendency to move sedition, or to alter the form of their government, or to do anything detrimental to Caesar, as was suggested: the Syriac, and Arabic versions render it, "took sureties"; of them for their good behaviour, and that they would be forthcoming, whenever called for:
they let them go; about their business, to their own houses, and company, and did not inflict any punishment upon them, or commit them to prison.
Robert Jamieson, A. R. Fausset and David Brown
17:9 And when they had taken security of Jason and of the other--"the others"--probably making them deposit a money pledge that the preachers should not again endanger the public peace.
17:1017:10: Բայց եղբարք վաղվաղակի գիշերեայն յուղարկեցի՛ն զՊաւղոս եւ զՇիղայ ՚ի Բերեայ. որք իբրեւ հասին անդր, ՚ի ժողովուրդն Հրէից գնացին[2554]։ [2554] Բազումք. Գիշերայն յու՛՛... ՚ի Բերիա։ Օրինակ մի. Որք իբրեւ գնացին անդ։
10. Բայց եղբայրները գիշերով շտապ ճանապարհ դրեցին դէպի Բերիա Պօղոսին եւ Շիղային, որոնք, երբ այստեղ հասան, գնացին հրեաների ժողովարանը,
10 Իսկ եղբայրները շուտ մը գիշերով Պօղոսը եւ Շիղան Բերիա ղրկեցին, որոնք հասնելով՝ Հրեաներու ժողովարանը գացին։
Բայց եղբարք վաղվաղակի գիշերայն յուղարկեցին զՊաւղոս եւ զՇիղա ի Բերիա. որք իբրեւ հասին անդր, ի ժողովուրդն Հրէից գնացին:

17:10: Բայց եղբարք վաղվաղակի գիշերեայն յուղարկեցի՛ն զՊաւղոս եւ զՇիղայ ՚ի Բերեայ. որք իբրեւ հասին անդր, ՚ի ժողովուրդն Հրէից գնացին[2554]։
[2554] Բազումք. Գիշերայն յու՛՛... ՚ի Բերիա։ Օրինակ մի. Որք իբրեւ գնացին անդ։
10. Բայց եղբայրները գիշերով շտապ ճանապարհ դրեցին դէպի Բերիա Պօղոսին եւ Շիղային, որոնք, երբ այստեղ հասան, գնացին հրեաների ժողովարանը,
10 Իսկ եղբայրները շուտ մը գիշերով Պօղոսը եւ Շիղան Բերիա ղրկեցին, որոնք հասնելով՝ Հրեաներու ժողովարանը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: Братия же немедленно ночью отправили Павла и Силу в Верию, куда они прибыв, пошли в синагогу Иудейскую.
17:10  οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε παῦλον καὶ τὸν σιλᾶν εἰς βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν ἰουδαίων ἀπῄεσαν.
17:10. Οἱ (The-ones) δὲ (moreover) ἀδελφοὶ ( brethrened ) εὐθέως (unto-straight) διὰ (through) νυκτὸς (of-a-night) ἐξέπεμψαν (they-dispatched-out) τόν (to-the-one) τε (also) Παῦλον (to-a-Paulos) καὶ (and) τὸν (to-the-one) Σίλαν (to-a-Silas) εἰς (into) Βέροιαν, (to-a-Beroia,"οἵτινες (which-ones) παραγενόμενοι ( having-had-became-beside ,"εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) ἀπῄεσαν: (they-were-going-off)
17:10. fratres vero confestim per noctem dimiserunt Paulum et Silam in Beroeam qui cum advenissent in synagogam Iudaeorum introieruntBut the brethren immediately sent away Paul and Silas by night unto Berea. Who, when they were come thither, went into the synagogue of the Jews.
10. And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come thither went into the synagogue of the Jews.
17:10. Yet truly, the brothers promptly sent Paul and Silas away by night to Beroea. And when they had arrived, they entered the synagogue of the Jews.
17:10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews.
And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews:

10: Братия же немедленно ночью отправили Павла и Силу в Верию, куда они прибыв, пошли в синагогу Иудейскую.
17:10  οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε παῦλον καὶ τὸν σιλᾶν εἰς βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν ἰουδαίων ἀπῄεσαν.
17:10. fratres vero confestim per noctem dimiserunt Paulum et Silam in Beroeam qui cum advenissent in synagogam Iudaeorum introierunt
But the brethren immediately sent away Paul and Silas by night unto Berea. Who, when they were come thither, went into the synagogue of the Jews.
17:10. Yet truly, the brothers promptly sent Paul and Silas away by night to Beroea. And when they had arrived, they entered the synagogue of the Jews.
17:10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews.
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
10: "У Меня много людей в сем городе..." Под этими людьми, коих Господь называет Своими, разумеются не только обратившиеся уже к Нему и известные Павлу, но главным образом (ср. Ин X:16; XI:52) имеющие обратиться к Нему, предоставленные к вечной жизни в этом городе (XIII:48).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Noble Bereans; Paul and Silas at Berea.
10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

In these verses we have,

I. Paul and Silas removing to Berea, and employed in preaching the gospel there, v. 10. They had proceeded so far at Thessalonica that the foundations of a church were laid, and others were raised up to carry on the work that was begun, against whom the rulers and people were not so much prejudiced as they were against Paul and Silas; and therefore when the storm rose they withdrew, taking this as an indication to them that they must quit that place for the present. That command of Christ to his disciples, When they persecute you in one city flee to another, intends their flight to be not so much for their own safety ("flee to another, to hide there") as for the carrying on of their work ("flee to another, to preach there"), as appears by the reason given--You shall not have gone over the cities of Israel till the Son of man come, Matt. x. 23. Thus out of the eater came forth meat, and the devil was outshot in his own bow; he thought by persecuting the apostles to stop the progress of the gospel, but it was so overruled as to be made to further it. See here, 1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid against them: They immediately sent them away by night, incognito, to Berea. This could be no surprise to the young converts; For when we were with you (saith Paul to them, 1 Thess. iii. 4), when we came first among you, we told you that we should suffer tribulation, even as it came to pass, and you know. It should seem that Paul and Silas would willingly have staid, and faced the storm, if the brethren would have let them; but they would rather be deprived of the apostles' help than expose their lives, which, it should seem, were dearer to their friends than to themselves. They sent them away by night, under the covert of that, as if they had been evil doers. 2. The constancy of Paul and Silas in their work. Though they fled from Thessalonica, they did not flee from the service of Christ. When they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline paying their respect to the Jews, either in revenge for the injuries they had received or for fear of what they might receive. If others will not do their duty to us, yet we ought to do ours to them.

II. The good character of the Jews in Berea (v. 11): These were more noble than those in Thessalonica. The Jews in the synagogue at Berea were better disposed to receive the gospel than the Jews in the synagogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured; they were more noble, eugenesteroi--better bred.

1. They had a freer thought, and lay more open to conviction, were willing to hear reason, and admit the force of it, and to subscribe to that which appeared to them to be truth, though it was contrary to their former sentiments. This was more noble.

2. They had a better temper, were not so sour, and morose, and ill-conditioned towards all that were not of their mind, As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from. This was more noble. They neither prejudged the cause, nor were moved with envy at the managers of it, as the Jews at Thessalonica were, but very generously gave both it and them a fair hearing, without passion or partiality; for, (1.) They received the word with all readiness of mind; they were very willing to hear it, presently apprehended the meaning of it, and did not shut their eyes against the light. They attended to the things that were spoken by Paul, as Lydia did, and were very well pleased to hear them. They did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bade it welcome, and put a candid construction upon every thing that was said. Herein they were more noble than the Jews in Thessalonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said that they received the word with joy of the Holy Ghost, and turned to God from idols, 1 Thess. i. 6-9. This was true nobility. The Jews gloried much in their being Abraham's seed, thought themselves well-born and that they could not be better born. But they are here told who among them were the most noble and the best-bred men--those that were most disposed to receive the gospel, and had the high and conceited thoughts in them subdued, and brought into obedience to Christ. They were the most noble, and, if I may so say, the most gentleman-like men. Nobilitas sola est atque unica virtus--Virtue and piety are true nobility, true honour; and, without these, Stemmata quid prosunt?--What are pedigrees and pompous titles worth? (2.) They searched the scriptures daily whether those things were so. Their readiness of mind to receive the word was not such as that they took things upon trust, swallowed them upon an implicit faith: no; but since Paul reasoned out of the scriptures, and referred them to the Old Testament for the proof of what he said, they had recourse to their Bibles, turned to the places to which he referred them, read the context, considered the scope and drift of them, compared them with other places of scripture, examined whether Paul's inferences from them were natural and genuine and his arguments upon them cogent, and determined accordingly. Observe, [1.] The doctrine of Christ does not fear a scrutiny. We that are advocates for his cause desire no more than that people will not say, These things are not so, till they have first, without prejudice and partiality, examined whether they be so or no. [2.] The New Testament is to be examined by the Old. The Jews received the Old Testament, and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. [3.] Those that read and receive the scriptures must search them (John v. 39), must study them, and take pains in considering them, both that they may find out the truth contained in them, and may not mistake the sense of them and so run into error, or remain in it; and that they may find out the whole truth contained in them, and may not rest in a superficial knowledge, in the outward court of the scriptures, but may have an intimate acquaintance with the mind of God revealed in them. [4.] Searching the scriptures must be our daily work. Those that heard the word in the synagogue on the sabbath day did not think this enough, but were searching it every day in the week, that they might improve what they ha heard the sabbath before, and prepare for what they were to hear the sabbath after. [5.] Those are truly noble, and are in a fair way to be more and more so, that make the scriptures their oracle and touchstone, and consult them accordingly. Those that rightly study the scriptures, and meditate therein day and night, have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are more noble.

III. The good effect of the preaching of the gospel at Berea: it had the desired success; the people's hearts being prepared, a great deal of work was done suddenly, v. 12. 1. Of the Jews there were many that believed. At Thessalonica there were only some of them that believed (v. 4), but at Berea, where they heard with unprejudiced minds, many believed, many more Jews than at Thessalonica. Note, God gives grace to those whom he first inclines to make a diligent use of the means of grace, and particularly to search the scriptures. 2. Of the Greeks likewise, the Gentiles, many believed, both of the honourable women, the ladies of quality, and of men not a few, men of the first rank, as should seem by their being mentioned with the honourable women. The wives first embraced the gospel, and then they persuaded their husbands to embrace it. For what knowest thou, O wife, but thou shalt save thy husband? 1 Cor. vii. 16.

IV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea. They had notice that the word of God was preached at Berea (for envy and jealousy bring quick intelligence), and likewise that the Jews there were not so inveterately set against it as they were. They came thither also, to turn the world upside down there, and they stirred up the people, and incensed them against the preachers of the gospel; as if they had such a commission from the prince of darkness to go from place to place to oppose the gospel as the apostles had to go from place to place to preach it. Thus we read before that the Jews of Antioch and Iconium came to Lystra on purpose to incense the people against the apostles, ch. xiv. 19. See how restless Satan's agents are in their opposition to the gospel of Christ and the salvation of the souls of men. This is an instance of the enmity that is in the serpent's seed against the seed of the woman; and we must not think it strange if persecutors at home extend their rage to stir up persecution abroad. 2. This occasioned Paul's removal to Athens. By seeking to extinguish this divine fire which Christ had already kindled, they did but spread it the further and the faster; so long Paul staid at Berea, and such success he had there, that there were brethren there, and sensible active men too, which appeared by the care they took of Paul, v. 14. They were aware of the coming of the persecuting Jews from Thessalonica, and that they were busy in irritating the people against Paul; and, fearing what it would come to, they lost no time, but immediately sent Paul away, against whom they were most prejudiced and enraged, hoping that this would pacify them, while they retained Silas and Timothy there still, who, now that Paul had broken the ice, might be sufficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some; to go as it were to the sea, so we read it; hos epi ten thalassan. He went out from Berea, in that road which went to the sea, that the Jews, if they enquired after him, might think he had gone to a great distance; but he went by land to Athens, in which there was no culpable dissimulation at all. Those that conducted Paul (as his guides and guards, he being both a stranger in the country and one that had many enemies) brought him to Athens. The Spirit of God, influencing his spirit, directed him to that famous city,--famous of old for its power and dominion, when the Athenian commonwealth coped with the Spartan,--famous afterwards for learning; it was the rendezvous of scholars. Those who wanted learning went thither to show it. It was a great university, much resorted to from all parts, and therefore, for the better diffusing of gospel light, Paul is sent thither, and is not ashamed nor afraid to show his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stumbling-block. 3. He ordered Silas and Timothy to come to him to Athens, when he found there was a prospect of doing good there; or because, there being none there that he knew, he was solitary and melancholy without them. Yet it should seem that, great as was the haste he was in for them, he ordered Timothy to go about Thessalonica, to bring him an account of the affairs of that church; for he says (1 Thess. iii. 1, 2), We thought it good to be left at Athens alone, and sent Timotheus to establish you.
Adam Clarke: Commentary on the Bible - 1831
17:10: Sent away Paul and Silas by night - Fearing some farther machinations of the Jews and their associates.
Berea - This was another city of Macedonia, on the same gulf with Thessalonica; and not far from Pella, the birth place of Alexander the Great.
Albert Barnes: Notes on the Bible - 1834
17:10: And the brethren immediately sent away Paul and Silas - Compare Act 9:25. They did this for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having thus accomplished the purpose for which they went there, they prepared to leave the city.
Unto Berea - This was a city of Macedonia, near Mount Cithanes. "Bercea is on the eastern slope of the Olympian range, and commands an extensive view of the plain which is watered by the Haliacmon and Axius. It has many natural advantages, and is now considered one of the most agreeable towns in Rumili. Plane trees spread a grateful shade over its gardens. Streams of water are in every street. Its ancient name is said to have been derived from the abundance of its waters; and the name still survives in the modern Verria, or Kara-Verria. It is situated o the left of the Haliacmon, about 5 miles from the point where that river breaks through an immense rocky ravine from the mountains to the plain. A few insignificant ruins of the Greek and Roman periods may yet be noticed. It still boasts of 18, 000 or 20, 000 inhabitants, and is placed in the second rank of the cities of European Turkey" - Life and Epistles of Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: the brethren: Act 17:14, Act 9:25, Act 23:23, Act 23:24; Jos 2:15, Jos 2:16; Sa1 19:12-17, Sa1 20:42
Berea: Act 17:13, Act 20:4
went: Act 17:2, Act 14:6, Act 14:7; Th1 2:2
Geneva 1599
17:10 (4) And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews.
(4) That is indeed the wisdom of the Spirit which always sets the glory of God before itself as a mark with which it directs itself, and never wavers from it.
John Gill
17:10 And the brethren,.... The believers in Thessalonica, the young converts there, who were full of love and affection to their spiritual fathers:
immediately sent away Paul and Silas by night unto Berea; another city in Macedonia: and so it is placed by Pliny (l) in the north part of it; and, according to Ptolomy (m) it was, in that part of Macedonia called Emathia, and was not far from Pella, the native place of Alexander the great. It is now called Veria; some say it was called Berea from Beraea, daughter of Beres, son of Macedo, by whom it is said to have been built; others from Pheron; and some think it has some agreement with the Syriac word Barja and Baraitha; since what is called Berytus, is Beroe with others: there was besides this another Beraea, a city of Syria, which Josephus (n) speaks of; and is mentioned by Pliny (o) along with Hierapolis and Chalcis, and very likely is the same that is spoken of in:
"But the King of kings moved Antiochus' mind against this wicked wretch, and Lysias informed the king that this man was the cause of all mischief, so that the king commanded to bring him unto Berea, and to put him to death, as the manner is in that place.'' (2 Maccabees 13:4)
Hither the brethren sent Paul and Silas, when it was night and dark, and they could pass unobserved, in order to preserve them from the fury of the mob.
Who coming thither; to Berea; that is, Paul and Silas:
went into the synagogue of the Jews; which was in that city; not being at all daunted or discouraged with what they had met with at Thessalonica.
(l) Nat. Hist. l. 4. c. 10. (m) Geograph. l. 3. c. 13. (n) Antiqu. l. 12. c. 8. sect. 7. (o) Nat. Hist. l. 5. c. 23, 26.
Robert Jamieson, A. R. Fausset and David Brown
17:10 the brethren immediately sent away Paul and Silas by night--for it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort.
unto Berea--fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.
17:1117:11: Զի սոքա էին ազնուագո՛յնք՝ քան որ ՚ի Թեսաղոնիկն էին. որք ընկալան զբանն ամենայն յօժարութեամբ. հանապազ քննէին զԳիրս՝ եթէ իցէ՞ այս ա՛յսպէս[2555]։ [2555] Ոմանք. Էին ազնուականագոյնք՝ քան որ։
11. քանի որ սրանք աւելի ազնիւ մարդիկ էին, քան թէ Թեսաղոնիկէում եղածները: Սրանք ամենայն յօժարութեամբ ընդունեցին խօսքը. ամբողջ ժամանակ քննում էին գրուածքները՝ իմանալու, թէ այդ բաները այդպէ՞ս են:
11 Ասոնք Թեսաղոնիկէի մէջ եղողներէն աւելի ազնիւ մարդիկ էին, որոնք Աստուծոյ խօսքը կատարեալ յօժարութեամբ ընդունեցին եւ ամէն օր գրքերը կը քննէին թէ այս բաները ճի՞շդ են։
Զի սոքա էին ազնուագոյնք քան որ ի Թեսաղոնիկն էին. որք ընկալան զբանն ամենայն յօժարութեամբ, հանապազ քննէին զԳիրս եթէ իցէ՞ այս այսպէս:

17:11: Զի սոքա էին ազնուագո՛յնք՝ քան որ ՚ի Թեսաղոնիկն էին. որք ընկալան զբանն ամենայն յօժարութեամբ. հանապազ քննէին զԳիրս՝ եթէ իցէ՞ այս ա՛յսպէս[2555]։
[2555] Ոմանք. Էին ազնուականագոյնք՝ քան որ։
11. քանի որ սրանք աւելի ազնիւ մարդիկ էին, քան թէ Թեսաղոնիկէում եղածները: Սրանք ամենայն յօժարութեամբ ընդունեցին խօսքը. ամբողջ ժամանակ քննում էին գրուածքները՝ իմանալու, թէ այդ բաները այդպէ՞ս են:
11 Ասոնք Թեսաղոնիկէի մէջ եղողներէն աւելի ազնիւ մարդիկ էին, որոնք Աստուծոյ խօսքը կատարեալ յօժարութեամբ ընդունեցին եւ ամէն օր գրքերը կը քննէին թէ այս բաները ճի՞շդ են։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: Здешние были благомысленнее Фессалоникских: они приняли слово со всем усердием, ежедневно разбирая Писания, точно ли это так.
17:11  οὖτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, καθ᾽ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.
17:11. οὗτοι (the-ones-these) δὲ (moreover) ἦσαν (they-were) εὐγενέστεροι ( more-goodly-kindreded ) τῶν (of-the-ones) ἐν (in) Θεσσαλονίκῃ, (unto-a-Thessalonike,"οἵτινες (which-ones) ἐδέξαντο ( they-received ) τὸν (to-the-one) λόγον (to-a-forthee) μετὰ (with) πάσης (of-all) προθυμίας, (of-a-passioning-before-unto,"[τὸ] "[to-the-one]"καθ' (down) ἡμέραν (to-a-day) ἀνακρίνοντες ( separating-up ) τὰς (to-the-ones) γραφὰς (to-scribings) εἰ (if) ἔχοι (it-may-hold,"ταῦτα (the-ones-these,"οὕτως. (unto-the-one-this)
17:11. hii autem erant nobiliores eorum qui sunt Thessalonicae qui susceperunt verbum cum omni aviditate cotidie scrutantes scripturas si haec ita se haberentNow these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures, whether these things were so.
11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so.
17:11. But these were more noble than those who were at Thessalonica. They received the Word with all enthusiasm, daily examining the Scriptures to see if these things were so.
17:11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so:

11: Здешние были благомысленнее Фессалоникских: они приняли слово со всем усердием, ежедневно разбирая Писания, точно ли это так.
17:11  οὖτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, καθ᾽ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.
17:11. hii autem erant nobiliores eorum qui sunt Thessalonicae qui susceperunt verbum cum omni aviditate cotidie scrutantes scripturas si haec ita se haberent
Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures, whether these things were so.
17:11. But these were more noble than those who were at Thessalonica. They received the Word with all enthusiasm, daily examining the Scriptures to see if these things were so.
17:11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
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
17:11: These were more noble than those in Thessalonica - Ησαν ευγενεϚεροι, Were of a better race, extraction, or birth, than those at Thessalonica; but the word refers more to their conduct, as a proof of their better disposition, than to their birth, or any peculiar lineal nobility. It was a maxim among the Jews, that "none was of a noble spirit who did not employ himself in the study of the law." It appears that the Bereans were a better educated and more polished people than those at Thessalonica; in consequence far from persecuting:
1. They heard the doctrine of the Gospel attentively.
2. They received this doctrine with readiness of mind: when the evidence of its truth appeared to them sufficiently convincing, they had too much dignity of mind to refuse their assent, and too much ingenuousness to conceal their approbation.
3. They searched the Scriptures, i.e. of the Old Testament, to see whether these thing were so: to see whether the promises and types corresponded with the alleged fulfillment in the person, works, and sufferings of Jesus Christ.
4. They continued in this work; they searched the Scriptures daily, whether those things were so.
Albert Barnes: Notes on the Bible - 1834
17:11: These were more noble - εὐγενέστεροι eugenesteroi. This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart. They were more generous, liberal, and noble in their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always proof of a noble, liberal, and ingenuous disposition to be willing to examine into the truth of any doctrine presented. The writer refers here particularly to the Jews.
In that - Because.
They received the word ... - They listened attentively and respectfully to the gospel. They did not reject and spurn it as unworthy of examination. This is the first particular in which they were more noble than those in Thessalonica.
And searched the scriptures - That is, the Old Testament. See the notes on Joh 5:39. The apostles always affirmed that the doctrines which they maintained respecting the Messiah were in accordance with the Jewish scriptures. The Bereans made diligent and earnest inquiry in respect to this, and were willing to ascertain the truth.
Daily - Not only on the Sabbath, and in the synagogue, but they made it a daily employment. It is evident from this that they had the Scriptures; and this is one proof that Jewish families would, if possible, obtain the oracles of God.
Whether those things were so - Whether the doctrines stated by Paul and Silas were in accordance with the Scriptures. The Old Testament they received as the standard of truth, and whatever could be shown to be in accordance with that, they received. On this verse we may remark:
(1) That it is proof of true nobleness and liberality of mind to be willing to examine the proofs of the truth of religion. What the friends of Christianity have had most cause to lament and regret is, that so many are unwilling to examine its claims; that they spurn it as unworthy of serious thought, and condemn it without hearing.
(2) the Scriptures should be examined daily. If we wish to arrive at the truth, they should be the object of constant study. That man has very little reason to expect that he will grow in knowledge and grace who does not peruse, with candor and with prayer, a portion of the Bible every day.
(3) the constant searching of the Scriptures is the best way to keep the mind from error. He who does not do it daily may expect to "be carried about with every wind of doctrine," and to have no settled opinions.
(4) the preaching of ministers should be examined by the Scriptures. Their doctrines are of no value unless they accord with the Bible. Every preacher should expect his doctrines to be examined in this way, and to be rejected if they are not in accordance with the Word of God. The church, in proportion to its increase in purity and knowledge, will feel this more and more; and it is an indication of advance in piety when people are increasingly disposed to examine everything by the Bible. How immensely important, then, is it that the young should be trained up to diligent habits of searching the Word of God. And how momentous is the obligation of parents, and of Sunday school teachers, to inculcate just views of the interpretation of the Bible, and to form the habits of the rising generation, so that they shall be disposed and enabled to examine every doctrine by the sacred oracles. The purity of the church depends on the extension of the spirit of the nobleminded Bereans, and that spirit is to be extended in a very considerable degree by the instrumentality of Sunday schools.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: more: Pro 1:5, Pro 9:9; Jer 2:21; Joh 1:45-49
they received: Act 2:41, Act 10:33, Act 11:1; Job 23:12; Pro 2:1-5, Pro 8:10; Mat 13:23; Th1 1:6, Th1 2:13; Th2 2:10; Jam 1:21; Pe1 2:2
and searched: Psa 1:2, Psa 1:3, Psa 119:97, Psa 119:100, Psa 119:148; Isa 8:20, Isa 34:16; Luk 16:29, Luk 24:44; Joh 3:21; Joh 5:39; Ti2 3:15-17; Pe1 1:10-12; Pe2 1:19-21; Jo1 4:5, Jo1 4:6
Geneva 1599
17:11 (5) These were more (d) noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
(5) The Lord sets out in one short period of time, and in one people, different examples of his unsearchable wisdom to cause them to fear him.
(d) He compares the Jews with the Jews.
John Gill
17:11 These were more noble than those in Thessalonica,.... That is, the Jews at Berea were more noble than the Jews in Thessalonica, as the Syriac version expresses it; for the comparison is not between the native inhabitants of Berea and Thessalonica, but between the Jews that dwelt in these places: and the one being "more noble" than the other, does not refer to their birth, lineage, and descent, as in 1Cor 1:26 few such were called; and besides, both sorts were Jews, and of the same descent; and as for the proselytes in both places, there were some of the chief and honourable women converted in each: but to their minds, dispositions, and manners; the one were more candid, and ingenuous, and open to conviction and susceptive of the word, than the other; and used the apostles with better manners, with more mildness and gentleness, willing to hear what they had to say, without contradicting and blaspheming, and to examine with patience and candour what they delivered. Not that there is in any man, nor was there in those men naturally a disposition to attend to, and regard the Gospel of Christ; for there is a natural enmity in the minds of men to it, and with them it is folly and nonsense; nor are there any previous dispositions in the minds of men qualifying them for the grace of God; nor is anything of this kind a reason why some, and not others, are called by grace, for all are children of wrath, and none better than others; but this more noble disposition of mind and conduct was owing to the grace of God bestowed upon them; and which showed itself in the following instance:
in that they received the word with all readiness; or "who received", &c. which is a character, not of the Thessalonian Jews, as some think; though it is true of them that they received the word with joy of the Holy Ghost, and not as the word of man, but as the word of God, it coming to them not in word only, but in power, Th1 1:5 but of the Beran Jews, who exceeded them, who showed at once a readiness and eager desire to attend the Gospel, and embrace it. This is to be understood not of the essential word Christ; though as it is true of him, that he is the word, and he is said to be received, and that readily and willingly, so these Bereans did receive him by faith, they believed in him, and made a profession of him; nor of the written word, for that is designed by the Scriptures, which they searched daily, and by which they examined, tried, and judged of the word they received; but of the word spoken by the apostle, the word of truth, the Gospel of salvation: this they received into their understandings, not merely notionally, so as to give their assent to it; but spiritually and experimentally, so as to feel the power, and enjoy the comfort of it, their understandings being opened by the Spirit of God for this purpose; otherwise the Gospel is unknown unto, and rejected by the natural man: they received the love of the truth, or the word of truth into their affections, not with a mere carnal flashy affection, arising from a principle of self-love; but with a spiritual affection of the Holy Ghost, with real solid gladness, it bringing the good news of salvation by Christ to them who saw themselves miserable, and undone: they received it into their hearts, so that it had a place there, and worked effectually in them: they believed it, not with a mere historical faith, but from the heart obeyed this form of doctrine delivered to them; and this they did with all readiness, as an hungry man receives his food, and greedily feeds upon it, or as a man ready to perish receives and lays hold on anything that offers for his safety.
And searched the Scriptures daily whether those things were so: they did not dispute with, and cavil at the apostle, as the Thessalonian Jews first did, Acts 17:2 nor did they receive the word, right or wrong, or with an implicit faith; but they immediately betook themselves to reading and searching the writings of the Old Testament, to see whether the things which the apostle preached, concerning the Messiah, his incarnation, obedience, sufferings, death, and resurrection from the dead, were agreeable to them, or no; determining, if they were not, to reject them, but if they were, to embrace them, as they did; see Jn 5:39 and this they did continually day after day. They were neither backward to hear and receive the word, nor slothful to examine it.
John Wesley
17:11 These were more ingenuous - Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word with all readiness of mind, and the most accurate search into the truth, are well consistent.
Robert Jamieson, A. R. Fausset and David Brown
17:11 These were more noble than those in Thessalonica--The comparison is between the Jews of the two places; for the triumphs of the Gospel at Thessalonica were mostly among the Gentiles. See on Acts 17:2-4.
in that they received the word with all readiness of mind--heard it not only without prejudice, but with eager interest, "in an honest and good heart" (Lk 8:17), with sincere desire to be taught aright (see Jn 7:17). Mark the "nobility" ascribed to this state of mind.
searched the scriptures daily whether those things were so--whether the Christian interpretation which the apostle put upon the Old Testament Scriptures was the true one.
17:1217:12: Եւ բազո՛ւմք իսկ ՚ի նոցանէ հաւատացին. եւ ՚ի Հելլենացւոց կանանց զգաստից՝ եւ յարանց ո՛չ սակաւք[2556]։ [2556] Ոմանք. Եւ բազումք ՚ի նոցանէ։ Այլք. Եւ ՚ի Յունաց կանանց զգաստից։
12. Նրանցից շատերը հաւատացին, ինչպէս նաեւ թուով ոչ սակաւ յոյն երեւելի կանայք եւ տղամարդիկ:
12 Անոնցմէ շատեր հաւատացին եւ պատուաւոր Յոյն կիներէն ու այրերէն հաւատացողներն ալ քիչուոր չէին։
Եւ բազումք ի նոցանէ հաւատացին եւ ի Յունաց կանանց զգաստից եւ յարանց ոչ սակաւք:

17:12: Եւ բազո՛ւմք իսկ ՚ի նոցանէ հաւատացին. եւ ՚ի Հելլենացւոց կանանց զգաստից՝ եւ յարանց ո՛չ սակաւք[2556]։
[2556] Ոմանք. Եւ բազումք ՚ի նոցանէ։ Այլք. Եւ ՚ի Յունաց կանանց զգաստից։
12. Նրանցից շատերը հաւատացին, ինչպէս նաեւ թուով ոչ սակաւ յոյն երեւելի կանայք եւ տղամարդիկ:
12 Անոնցմէ շատեր հաւատացին եւ պատուաւոր Յոյն կիներէն ու այրերէն հաւատացողներն ալ քիչուոր չէին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: И многие из них уверовали, и из Еллинских почетных женщин и из мужчин немало.
17:12  πολλοὶ μὲν οὗν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.
17:12. πολλοὶ ( Much ) μὲν (indeed) οὖν (accordingly) ἐξ (out) αὐτῶν (of-them) ἐπίστευσαν, (they-trusted-of,"καὶ (and) τῶν (of-the-ones) Ἑλληνίδων (of-Hellenesses) γυναικῶν (of-women) τῶν (of-the-ones) εὐσχημόνων ( of-goodly-holdened-of ) καὶ (and) ἀνδρῶν (of-men) οὐκ (not) ὀλίγοι . ( little )
17:12. et multi quidem crediderunt ex eis et gentilium mulierum honestarum et viri non pauciNow these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures, whether these things were so.
12. Many of them therefore believed; also of the Greek women of honourable estate, and of men, not a few.
17:12. And indeed, many believed among them, as well as not a few among the honorable Gentile men and women.
17:12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few:

12: И многие из них уверовали, и из Еллинских почетных женщин и из мужчин немало.
17:12  πολλοὶ μὲν οὗν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.
17:12. et multi quidem crediderunt ex eis et gentilium mulierum honestarum et viri non pauci
Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures, whether these things were so.
17:12. And indeed, many believed among them, as well as not a few among the honorable Gentile men and women.
17:12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
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
12: "Во время проконсульства Галлиона в Ахаии..." По римскому разделению провинций, Ахаия обнимала всю собственно Грецию со включением и Пелопоннеса. Сначала, как сенатская провинция, она управлялась проконсулами; потом же, при Тиверии, сделавшись императорскою, стала управляться прокураторами. Но Клавдий опять отдал ее сенату и под управление проконсулов. В описываемое Дееписателем время (53-54: годы по Р. X. ) проконсулом Ахаии упоминается Юний Анней Галлион, брат известного философа Сенеки, воспитателя Неронова, умерший так же, как и Сенека, от руки Нерона. Фамилия Галлион принята им от усыновителя своего - ритора Л. Юния Галлиона, прежде же того он назывался Юлий Анней Новат. По отзыву брата его Сенеки, это был весьма мягкий, честный, человеколюбивый и опытный правитель, что согласно и с рассказом Дееписателя.
Adam Clarke: Commentary on the Bible - 1831
17:12: Therefore many of them believed - From the manner in which they heard, received, and examined the word preached to them, it was not likely they could be deceived. And, as it was the truth that was proclaimed to them, it is no wonder that they apprehended, believed, and embraced it.
Of honorable women which were Greeks - Probably mere heathens are meant; and these were some of the chief families in the place. Thus we find that the preaching of Paul at Berea was made the instrument of converting both Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
17:12: Therefore many of them believed - As the result of their examination. This result will commonly follow when people search the Scriptures. Much is gained when people can be induced to examine the Bible. We may commonly take it for granted that such an examination will result in their conviction of the truth. The most prominent and usual cause of infidelity is found in the fact that people will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. Thomas Paine confessed that he wrote the first part of the Age of Reason without having a Bible at hand, and without its being possible to procure one where he then was (in Paris). "I had," says he, "neither Bible nor Testament to refer to, though I was writing against both; nor could I procure an" (Age of Reason, p. 65, ed. 1831; also p. 33). None, it may safely be affirmed, have ever read the Scriptures with candor, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow-men to do is candidly to search the Bible, and when this is done they confidently expect that they will be truly converted to God.
Of honourable women - See the notes on Act 13:50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: many: Act 17:2-4, Act 13:46, Act 14:1; Psa 25:8, Psa 25:9; Joh 1:45-49, Joh 7:17; Eph 5:14; Jam 1:21
honourable: Act 13:50; Co1 1:26; Jam 1:10
John Gill
17:12 Therefore many of them believed,.... What the apostle preached, and in Jesus of Nazareth, as the true Messiah, and professed their faith in him, upon finding, through reading and searching the Scriptures, that the characters of the Messiah agreed in him, and that what the apostle delivered were entirely consonant to those writings:
also of honourable women which were Greeks, and of men not a few; besides the Jews, there were Gentiles also, both men and women; who were proselytes to the Jewish religion, and who were persons of figure and credit, especially the women, who were also converted and believed in Christ. These converts were the beginning of a Gospel church state in this place, which continued many ages after. Timon, one of the first seven deacons of the church at Jerusalem, is said to be bishop of Berea; though, according to others, Onesimus, the servant of Philemon, was the first bishop of this church: even in the fifth century mention is made of Lucas, bishop of Berea, who was present in the synods of Chalcedon and Ephesus; yea, in the ninth century, there were Christians dwelling in this place (p).
(p) Magdeburg. Hist. Eccles. cent. 5. c. 10. p. 666. cent. 9. c. 2. p. 4.
John Wesley
17:12 Many of the - Of the Jews. And of the Grecian women - Who were followed by their husbands.
Robert Jamieson, A. R. Fausset and David Brown
17:12 Therefore many of them believed--convinced that Jesus of Nazareth whom Paul preached was indeed the great Promise and Burden of the Old Testament. From this it is undeniable, (1) that the people, no less than the ministers of the Church, are entitled and bound to search the Scriptures; (2) that they are entitled and bound to judge, on their own responsibility, whether the teaching they receive from the ministers of the Church is according to the word of God; (3) that no faith but such as results from personal conviction ought to be demanded, or is of any avail.
of honourable women which were Greeks, and of men--which were Greeks.
not a few--"The upper classes in these European-Greek and Romanized towns were probably better educated than those of Asia Minor" [WEBSTER and WILKINSON].
17:1317:13: Բայց իբրեւ գիտացի՛ն՝ որ ՚ի Թեսաղոնիկէ Հրեայքն էին, եթէ եւ ՚ի Բերիա՛յ պատմեցաւ ՚ի Պաւղոսէ բանն Աստուծոյ. եկին եւ անդր շարժե՛լ եւ խռովեցուցանել զժողովսն[2557]։ [2557] Ոմանք. Եւ խռովեցուցանել զժողովուրդսն։
13. Բայց Թեսաղոնիկէի հրեաները երբ իմացան, թէ Բերիայում էլ Պօղոսի կողմից քարոզուեց Աստծու խօսքը, այնտեղ էլ եկան՝ ժողովրդի բազմութիւնը յուզելու ու գրգռելու:
13 Բայց երբ իմացան Թեսաղոնիկեցի Հրեաները թէ Բերիայի մէջ ալ Աստուծոյ խօսքը քարոզուեցաւ Պօղոսէն, հոն ալ եկան ու ժողովուրդը գրգռեցին։
Բայց իբրեւ գիտացին որ ի Թեսաղոնիկէ Հրեայքն էին եթէ եւ ի Բերիա պատմեցաւ ի Պաւղոսէ բանն Աստուծոյ, եկին եւ անդր շարժել եւ խռովեցուցանել զժողովուրդսն:

17:13: Բայց իբրեւ գիտացի՛ն՝ որ ՚ի Թեսաղոնիկէ Հրեայքն էին, եթէ եւ ՚ի Բերիա՛յ պատմեցաւ ՚ի Պաւղոսէ բանն Աստուծոյ. եկին եւ անդր շարժե՛լ եւ խռովեցուցանել զժողովսն[2557]։
[2557] Ոմանք. Եւ խռովեցուցանել զժողովուրդսն։
13. Բայց Թեսաղոնիկէի հրեաները երբ իմացան, թէ Բերիայում էլ Պօղոսի կողմից քարոզուեց Աստծու խօսքը, այնտեղ էլ եկան՝ ժողովրդի բազմութիւնը յուզելու ու գրգռելու:
13 Բայց երբ իմացան Թեսաղոնիկեցի Հրեաները թէ Բերիայի մէջ ալ Աստուծոյ խօսքը քարոզուեցաւ Պօղոսէն, հոն ալ եկան ու ժողովուրդը գրգռեցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: Но когда Фессалоникские Иудеи узнали, что и в Верии проповедано Павлом слово Божие, то пришли и туда, возбуждая и возмущая народ.
17:13  ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς θεσσαλονίκης ἰουδαῖοι ὅτι καὶ ἐν τῇ βεροίᾳ κατηγγέλη ὑπὸ τοῦ παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους.
17:13. Ὡς (As) δὲ (moreover) ἔγνωσαν (they-had-acquainted,"οἱ (the-ones) ἀπὸ (off) τῆς (of-the-one) Θεσσαλονίκης (of-a-Thessalonike) Ἰουδαῖοι ( Iouda-belonged ,"ὅτι (to-which-a-one) καὶ (and) ἐν (in) τῇ (unto-the-one) Βεροίᾳ (unto-a-Beroia) κατηγγέλη (it-had-been-messaged-down) ὑπὸ (under) τοῦ (of-the-one) Παύλου (of-a-Paulos) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἦλθον (they-had-came) κἀκεῖ (and-thither) σαλεύοντες ( undulating-of ) καὶ (and) ταράσσοντες ( stirring ) τοὺς (to-the-ones) ὄχλους. (to-crowds)
17:13. cum autem cognovissent in Thessalonica Iudaei quia et Beroeae praedicatum est a Paulo verbum Dei venerunt et illuc commoventes et turbantes multitudinemAnd when the Jews of Thessalonica had knowledge that the word of God was also preached by Paul at Berea, they came thither also, stirring up and troubling the multitude.
13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes.
17:13. Then, when the Jews of Thessalonica had realized that the Word of God was also preached by Paul at Beroea, they went there also, stirring up and disturbing the multitude.
17:13. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people:

13: Но когда Фессалоникские Иудеи узнали, что и в Верии проповедано Павлом слово Божие, то пришли и туда, возбуждая и возмущая народ.
17:13  ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς θεσσαλονίκης ἰουδαῖοι ὅτι καὶ ἐν τῇ βεροίᾳ κατηγγέλη ὑπὸ τοῦ παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους.
17:13. cum autem cognovissent in Thessalonica Iudaei quia et Beroeae praedicatum est a Paulo verbum Dei venerunt et illuc commoventes et turbantes multitudinem
And when the Jews of Thessalonica had knowledge that the word of God was also preached by Paul at Berea, they came thither also, stirring up and troubling the multitude.
17:13. Then, when the Jews of Thessalonica had realized that the Word of God was also preached by Paul at Beroea, they went there also, stirring up and disturbing the multitude.
17:13. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
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
13: "Чтить Бога не по закону..." - глухое выражение, имеющее в виду указать, вероятно, на деятельность Павла, как вообще на нечто разрушительное для законов и, в частности, для закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
17:13: The Jews of Thessalonica - stirred up the people - With what implacable malice did these men persecute the Gospel! And in the same spirit they continue to the present day, though it is evidently the sole cause of their wretchedness.
Albert Barnes: Notes on the Bible - 1834
17:13: Stirred up the people - The word used here σαλεύειν saleuein denotes properly "to agitate" or "excite," as the waves of the sea are agitated by the wind. It is with great beauty used to denote the "agitation and excitement of a popular tumult," from its resemblance to the troubled waves of the ocean. The figure is often employed by the Classic writers, and also occurs in the Scriptures. See Psa 65:7; Isa 17:12-13; Jer 46:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: the Jews: Act 17:5; Mat 23:13; Th1 2:14-16
stirred: Act 6:12, Act 14:2, Act 21:27; Kg1 21:25; Pro 15:18, Pro 28:25; Luk 12:51
Geneva 1599
17:13 (6) But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
(6) Satan has his who are zealous for him, and those who one would least suspect.
John Gill
17:13 But when the Jews of Thessalonica,.... The unbelieving Jews there,
had knowledge that the word of God was preached of Paul at Berea; which they came at, either by persons that came from thence to Thessalonica, or by letters sent them:
they came thither also; as the Jews from Antioch and Iconium came to Lystra on a like account, Acts 14:19
and stirred up the people; the common people, the natives of the place, against the apostles; suggesting that they were wicked men, and enemies to all laws, human or divine, civil or religious.
Robert Jamieson, A. R. Fausset and David Brown
17:13 the Jews of Thessalonica . . . came thither also--"like hunters upon their prey, as they had done before from Iconium to Lystra" [HOWSON].
17:1417:14: Յայնժամ զՊաւղոս վաղվաղակի առաքեցին եղբարք գնա՛լ մինչեւ ՚ի ծովեզր. եւ մնային Շիղայ եւ Տիմոթէոս անդէն[2558]։ [2558] Ոմանք. Վաղվաղակի զՊաւղոս առա՛՛... եւ մնացին Շիղա եւ Տի՛՛։
14. Այն ժամանակ եղբայրները Պօղոսին իսկոյն ուղարկեցին, որ գնայ մինչեւ ծովեզր, իսկ Շիղան եւ Տիմոթէոսը մնացին այնտեղ:
14 Այն ատեն եղբայրները շուտ մը Պօղոսը ղրկեցին՝ որ մինչեւ ծովեզերքը երթայ, բայց Շիղա եւ Տիմոթէոս հոն մնացին։
Յայնժամ զՊաւղոս վաղվաղակի առաքեցին եղբարք գնալ մինչեւ ի ծովեզր. եւ մնացին Շիղա եւ Տիմոթէոս անդէն:

17:14: Յայնժամ զՊաւղոս վաղվաղակի առաքեցին եղբարք գնա՛լ մինչեւ ՚ի ծովեզր. եւ մնային Շիղայ եւ Տիմոթէոս անդէն[2558]։
[2558] Ոմանք. Վաղվաղակի զՊաւղոս առա՛՛... եւ մնացին Շիղա եւ Տի՛՛։
14. Այն ժամանակ եղբայրները Պօղոսին իսկոյն ուղարկեցին, որ գնայ մինչեւ ծովեզր, իսկ Շիղան եւ Տիմոթէոսը մնացին այնտեղ:
14 Այն ատեն եղբայրները շուտ մը Պօղոսը ղրկեցին՝ որ մինչեւ ծովեզերքը երթայ, բայց Շիղա եւ Տիմոթէոս հոն մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: Тогда братия тотчас отпустили Павла, как будто идущего к морю; а Сила и Тимофей остались там.
17:14  εὐθέως δὲ τότε τὸν παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι ἕως ἐπὶ τὴν θάλασσαν· ὑπέμεινάν τε ὅ τε σιλᾶς καὶ ὁ τιμόθεος ἐκεῖ.
17:14. εὐθέως (Unto-straight) δὲ (moreover) τότε (to-the-one-which-also) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἐξαπέστειλαν (they-set-off-out,"οἱ (the-ones) ἀδελφοὶ ( brethrened ," πορεύεσθαι ( to-traverse-of ) ἕως (unto-if-which) ἐπὶ (upon) τὴν (to-the-one) θάλασσαν: (to-a-sea) ὑπέμεινάν (they-stayed-under) τε (also,"ὅ (the-one) τε (also) Σίλας (a-Silas) καὶ (and) ὁ (the-one) Τιμόθεος (a-Timotheos) ἐκεῖ. (thither)
17:14. statimque tunc Paulum dimiserunt fratres ut iret usque ad mare Silas autem et Timotheus remanserunt ibiAnd then immediately the brethren sent away Paul, to go unto the sea: but Silas and Timothy remained there.
14. And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still.
17:14. And then the brothers quickly sent Paul away, so that he might travel by sea. But Silas and Timothy remained there.
17:14. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still:

14: Тогда братия тотчас отпустили Павла, как будто идущего к морю; а Сила и Тимофей остались там.
17:14  εὐθέως δὲ τότε τὸν παῦλον ἐξαπέστειλαν οἱ ἀδελφοὶ πορεύεσθαι ἕως ἐπὶ τὴν θάλασσαν· ὑπέμεινάν τε ὅ τε σιλᾶς καὶ ὁ τιμόθεος ἐκεῖ.
17:14. statimque tunc Paulum dimiserunt fratres ut iret usque ad mare Silas autem et Timotheus remanserunt ibi
And then immediately the brethren sent away Paul, to go unto the sea: but Silas and Timothy remained there.
17:14. And then the brothers quickly sent Paul away, so that he might travel by sea. But Silas and Timothy remained there.
17:14. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Галлион совершенно справедливо отклоняет от себя возбужденное иудеями дело, объявляя его не подлежащим судебному разбирательству, как дело скорее научной, а не судебной компетенции.

"Об учении и об именах", - вероятно - именах Мессии, предвозвещенных в Ветхом Завете, которые разбирал Павел, доказывая, что Иисус есть истинный Мессия (ст. 5).

"О законе вашем..." - верный взгляд Галлиона на это дело, как дело, не касающееся законов римских, охранение которых лежало на обязанности проконсула.
Adam Clarke: Commentary on the Bible - 1831
17:14: To go as it were to the sea - This passage is generally understood to mean that the disciples took Paul towards the sea, as if he had intended to embark, and return to Troas, but with the real design to go to Athens. But it is more likely that his conductors, in order to his greater safety, left the public or more frequented road, and took him coastwise to Athens. Or, by taking a vessel at that part of the sea nearest to Berea, they might have coasted it to Athens, which was quite a possible case; and, as we do not hear of his stopping at any place on his journey to preach, it is very probable that he went by sea to this city. Though sleights and feints may be allowable in cases of life and death, yet there does not appear an absolute necessity for any in this case. And, as the text does not necessarily point any out, so we need not have recourse to any. I take it for granted, therefore, that Paul went by sea to Athens.
Silas and Timotheus abode there still - The persecution, it seems, was directed principally against Paul. Lo! he stayeth his rough wind on the day of his east wind. Silas and Timotheus, holy men, were left behind to water the seed which Paul had planted.
Albert Barnes: Notes on the Bible - 1834
17:14: The brethren - Those who were Christians.
Sent away Paul - In order to secure his safety. A similar thing had been done in Thessalonica, Act 17:10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endangered, and they there fore resolved to secure his safety.
As it were - Rather, "even to the sea," for that is its signification. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the seacoast, not far from Berea, and from that place he probably went by sea to Athens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: then: Act 17:10, Act 9:25, Act 9:30; Mat 10:23
as it: Act 20:3; Jos 2:16
but: Act 19:22; Ti1 1:3; Tit 1:5
Geneva 1599
17:14 (7) And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
(7) There is neither counsel, nor fury, nor madness against the Lord.
John Gill
17:14 And then immediately the brethren,.... That were at Berea, the new converts there:
sent away Paul, whom they knew the Jews mostly sought after, and were offended with:
to go as it were to the sea; the Aegean sea, or Archipelago, near to which Berea was: this seems to have been done, in order to make the people conclude that he intended to take shipping, and go into some other parts of the world, when the design was to go to Athens by foot, and so be safe from any lying in wait of his persecutors: the Alexandrian copy, the Vulgate Latin, and the Oriental versions read, "to go to the sea"; to the sea side, whither it seems he did go; and yet it looks as if he did not go by sea, but by land, to Athens:
but Silas and Timotheus abode there still; at Berea, to confirm and strengthen the young converts there made.
Robert Jamieson, A. R. Fausset and David Brown
17:14 immediately the brethren--the converts gathered at Berea.
sent away Paul--as before from Jerusalem (Acts 9:30), and from Thessalonica (Acts 17:10). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (Th1 2:17), it is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him.
to go as it were to the sea--rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither.
Silas and Timotheus abode there still--"to build it up in its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necessary" [HOWSON]. Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on Acts 16:40), we may conclude that this was his fixed plan for cherishing the first beginning of the Gospel in European localities, and organizing the converts. Timotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Philippian "contributions to his necessity" (Phil 4:15-16), and from thence he would with Silas accompany him to Berea.
17:1517:15: Եւ որք տանէին զՊաւղոս, ածին զնա մինչեւ յԱթէ՛նս. եւ առեալ պատուէր առ Շիղա՛յ եւ Տիմոթէոս, զի վաղվաղակի՛ եկեսցեն առ նա. եւ գնացի՛ն[2559]։[2559] Ոմանք. Տանէինն զՊաւղոս... գնասցեն առ նա, եւ գնացին։ Ոսկան յաւելու. Պատուէր ՚ի նմանէ առ Շիղայ։
15. Եւ ովքեր Պօղոսին տանում էին, նրան հասցրին մինչեւ Աթէնք եւ, Շիղային ու Տիմոթէոսին ուղղուած պատուէր ստանալով, որ շտապ նրա մօտ գան, իրենք վերադարձան:
15 Անոնք որ Պօղոսը կը տանէին, մինչեւ Աթէնք տարին զանիկա եւ իրմէ հրաման առնելով՝ Շիղային ու Տիմոթէոսին համար, որ շուտով իրեն գան, վերադարձան։
Եւ որք տանէին զՊաւղոս` ածին զնա մինչեւ յԱթէնս. եւ առեալ պատուէր առ Շիղա եւ Տիմոթէոս զի վաղվաղակի եկեսցեն առ նա, եւ գնացին:

17:15: Եւ որք տանէին զՊաւղոս, ածին զնա մինչեւ յԱթէ՛նս. եւ առեալ պատուէր առ Շիղա՛յ եւ Տիմոթէոս, զի վաղվաղակի՛ եկեսցեն առ նա. եւ գնացի՛ն[2559]։
[2559] Ոմանք. Տանէինն զՊաւղոս... գնասցեն առ նա, եւ գնացին։ Ոսկան յաւելու. Պատուէր ՚ի նմանէ առ Շիղայ։
15. Եւ ովքեր Պօղոսին տանում էին, նրան հասցրին մինչեւ Աթէնք եւ, Շիղային ու Տիմոթէոսին ուղղուած պատուէր ստանալով, որ շտապ նրա մօտ գան, իրենք վերադարձան:
15 Անոնք որ Պօղոսը կը տանէին, մինչեւ Աթէնք տարին զանիկա եւ իրմէ հրաման առնելով՝ Շիղային ու Տիմոթէոսին համար, որ շուտով իրեն գան, վերադարձան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1515: Сопровождавшие Павла проводили его до Афин и, получив приказание к Силе и Тимофею, чтобы они скорее пришли к нему, отправились.
17:15  οἱ δὲ καθιστάνοντες τὸν παῦλον ἤγαγον ἕως ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν σιλᾶν καὶ τὸν τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν.
17:15. οἱ (The-ones) δὲ (moreover) καθιστάνοντες ( standing-down ) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἤγαγον (they-had-led) ἕως (unto-if-which) Ἀθηνῶν, (of-Athene',"καὶ (and) λαβόντες ( having-had-taken ) ἐντολὴν (to-a-finishing-in) πρὸς (toward) τὸν (to-the-one) Σίλαν (to-a-Silas) καὶ (and) τὸν (to-the-one) Τιμόθεον (to-a-Timotheos) ἵνα (so) ὡς (as) τάχιστα ( to-most-quick ) ἔλθωσιν (they-might-have-had-came) πρὸς (toward) αὐτὸν (to-it) ἐξῄεσαν. (they-were-going-out)
17:15. qui autem deducebant Paulum perduxerunt usque Athenas et accepto mandato ab eo ad Silam et Timotheum ut quam celeriter venirent ad illum profecti suntAnd they that conducted Paul brought him as far as Athens: and receiving a commandment from him to Silas and Timothy, that they should come to him with all speed, they departed.
15. But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.
17:15. Then those who were leading Paul brought him as far as Athens. And having received an order from him to Silas and Timothy, that they should come to him quickly, they set out.
17:15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed:

15: Сопровождавшие Павла проводили его до Афин и, получив приказание к Силе и Тимофею, чтобы они скорее пришли к нему, отправились.
17:15  οἱ δὲ καθιστάνοντες τὸν παῦλον ἤγαγον ἕως ἀθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν σιλᾶν καὶ τὸν τιμόθεον ἵνα ὡς τάχιστα ἔλθωσιν πρὸς αὐτὸν ἐξῄεσαν.
17:15. qui autem deducebant Paulum perduxerunt usque Athenas et accepto mandato ab eo ad Silam et Timotheum ut quam celeriter venirent ad illum profecti sunt
And they that conducted Paul brought him as far as Athens: and receiving a commandment from him to Silas and Timothy, that they should come to him with all speed, they departed.
17:15. Then those who were leading Paul brought him as far as Athens. And having received an order from him to Silas and Timothy, that they should come to him quickly, they set out.
17:15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:15: Brought him unto Athens - This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valor of its inhabitants. This city, which was the capital of Attica, and the seat of the Grecian empire was founded by Cecrops, about a.m. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Erechtheus, or Erichthonius, it was called Athens, from Αθηνη, a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and seventy-eight stadia, or twenty-two Roman miles in circumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The greatest men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acropolis in a state of comparative repair. It is now in the hands of the Greeks; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two-thirds of the inhabitants of Athens are Christians, who have several churches or oratories here, and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whether in its heathen or Christian antiquity, cannot but sigh over its present state.
Albert Barnes: Notes on the Bible - 1834
17:15: Unto Athens - This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great, but his preaching was attended with the conversion of some individuals. See Act 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, the learning, the eloquence, and the politeness of its inhabitants. It was founded by Cecrops and an Egyptian colony about 1556 years before the Christian era. It was called "Athens" in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts.
The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its preeminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip II of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alarie. From the reign of Justinian to the thirteenth century the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Muhammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812 the population was 12, 000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. In the Rev_olutions of ages it has been ordered that people should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised.
And receiving a commandment - They who accompanied Paul received his commands to Silas and Timothy.
With all speed - As soon as possible. Perhaps Paul expected much labor and success in Athens, and was therefore desirous of securing their aid with him in his work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: Athens: Act 18:1; Th1 3:1
receiving: Act 18:5; Ti2 4:10, Ti2 4:11, Ti2 4:20, Ti2 4:21; Tit 3:12
Geneva 1599
17:15 (8) And they that conducted Paul (e) brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.
(8) The sheep of Christ also watch their pastor's health and safety, but yet in the Lord.
(e) It is not for nothing that the Jews of Berea were so commended, for they brought Paul safe from Macedonia to Athens, and there is in between these two places all of Thessalia, and Boeotia, and Attica.
John Gill
17:15 And they that conducted Paul,.... From Berea to the sea side:
brought him unto Athens; a famous city in Attica, where both (q) Pliny and Ptolomy (r) place it, well known for the learning and wisdom of the ancient philosophers, who had their schools and universities in it; the former of these calls it a free city, and says, it needed no description nor commendation, its fame was so diffused everywhere. The account Jerom (s) gives of it is,
"Athens, a city in Achaia, dedicated to the studies of philosophy, which though but one, is always used to be called in the plural number; its haven, called the Piraeum, is described as fortified with seven walls.''
The city itself stood about two miles from the sea; it had its name either from the Greek word which signifies the mind of God, as boasting of its divine knowledge; or rather from the word "Athen", which may be interpreted "strangers", it being originally inhabited by the Pelasgi, who were a set of people that moved from place to place (t); or because of the great multitude of strangers which flocked from all parts hither for learning, of whom mention is made in Acts 17:21. The inhabitants of it have been called by different names; when under the Pelasgi, as Herodotus (u) observes, they were called Cranai; when under King Cecrops, they went by the name of Cecropidae; when Erechtheus had the government, they changed their name into Athenians; from Ion, the son of Xythus, their general, they were called Ionians. This city has gone through different fates: it was burnt by Xerxes, about 480 years before Christ; some years after that it was taken by Lysander; and after that restored to its ancient liberty by Demetrius; after this the Romans were possessed of it; and now it is in the hands of the Turks, and goes by the name of Setines. In Beza's ancient copy it follows, "but he passed through Thessalia, for he was forbidden to preach the word to them"; for as he came from Berea to Athens, he must come through Thessalia; but he made no stay here, but passed through, being forbid to preach the Gospel here, as he had been before to preach it in Asia and Bithynia, Acts 16:6 nor have we any account anywhere else of the Gospel being preached in Thessaly; and in the second century, we read of Heathenism prevailing there, and of many gross acts of idolatry, particularly at Pella in Thessaly, a man was sacrificed to the gods: though in the beginning of the fourth century there were bishops out of Thessalia at the synod of Nice; and so there were at the synod at Sardica, about the middle of the same century: in the sixth century, Dion, bishop of Thebes in Thessalia, was in the first synod at Ephesus; and Constantinus, bishop of Demetrias, and Vigilantius of Larissa, both cities in Thessalia, were in another at the same place (w).
And receiving a commandment; or "a letter from him" as one copy and the Syriac version read; that is, the brethren from Paul:
unto Silas and Timotheus for to come to him with all speed; to Athens, where he now was: they departed; from Paul at Athens, and came back to Berea.
(q) Nat. Hist. l. 4. c. 7. (r) Nat. Hist. l. 3. c. 15. (s) De locis Hebraicis, fol. 95. K. (t) Vid. Hiller. Onomasticum Sacrum, p. 678, 755. (u) Urania, c. 44. (w) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 4. c. 2. p. 5. & c. 9. p. 425. cent. 6. c. 10. p. 666.
Robert Jamieson, A. R. Fausset and David Brown
17:15 Silas and Timotheus to come to him with all speed--He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (Th1 3:1), he immediately adds that he "sent Timotheus to establish and comfort them" (Acts 17:2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (Acts 18:5).
17:1617:16: Եւ յԱթէնս ՚ի մնալն նոցա Պաւղոսի, զայրանա՛յր հոգի նորա ՚ի նմա. զի տեսանէր ՚ի կռապաշտութեան՝ զքաղաքն[2560]։ [2560] Ոմանք. ՚Ի մնալ նոցա։
16. Եւ մինչ Պօղոսը Աթէնքում նրանց էր սպասում, նրա հոգին իր մէջ զայրանում էր, երբ տեսնում էր քաղաքը կռապաշտութեան մէջ:
16 Պօղոս Աթէնքի մէջ անոնց սպասելով՝ իր հոգին անհանգիստ էր ներսիդին, վասն զի քաղաքը բոլորովին կռապաշտութեան մէջ ընկղմած կը տեսնէր։
Եւ յԱթէնս ի մնալն նոցա Պաւղոսի` զայրանայր հոգի նորա ի նմա, զի տեսանէր ի կռապաշտութեան զքաղաքն:

17:16: Եւ յԱթէնս ՚ի մնալն նոցա Պաւղոսի, զայրանա՛յր հոգի նորա ՚ի նմա. զի տեսանէր ՚ի կռապաշտութեան՝ զքաղաքն[2560]։
[2560] Ոմանք. ՚Ի մնալ նոցա։
16. Եւ մինչ Պօղոսը Աթէնքում նրանց էր սպասում, նրա հոգին իր մէջ զայրանում էր, երբ տեսնում էր քաղաքը կռապաշտութեան մէջ:
16 Պօղոս Աթէնքի մէջ անոնց սպասելով՝ իր հոգին անհանգիստ էր ներսիդին, վասն զի քաղաքը բոլորովին կռապաշտութեան մէջ ընկղմած կը տեսնէր։
zohrab-1805▾ eastern-1994▾ western am▾
17:1616: В ожидании их в Афинах Павел возмутился духом при виде этого города, полного идолов.
17:16  ἐν δὲ ταῖς ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῶ θεωροῦντος κατείδωλον οὗσαν τὴν πόλιν.
17:16. Ἐν (In) δὲ (moreover) ταῖς (unto-the-ones) Ἀθήναις (unto-Athene') ἐκδεχομένου ( of-receiving-out ) αὐτοὺς (to-them) τοῦ (of-the-one) Παύλου, (of-a-Paulos,"παρωξύνετο (it-was-being-sharpened-beside) τὸ (the-one) πνεῦμα (a-currenting-to) αὐτοῦ (of-it) ἐν (in) αὐτῷ (unto-it) θεωροῦντος (of-surveiling-unto) κατείδωλον (to-imaged-down) οὖσαν (to-being) τὴν (to-the-one) πόλιν. (to-a-city)
17:16. Paulus autem cum Athenis eos expectaret incitabatur spiritus eius in ipso videns idolatriae deditam civitatemNow whilst Paul waited for them at Athens, his spirit was stirred within him, seeing the city wholly given to idolatry.
16. Now while Paul waited for them at Athens, his spirit was provoked within him, as he beheld the city full of idols.
17:16. Now while Paul waited for them at Athens, his spirit was stirred up within him, seeing the city given over to idolatry.
17:16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry:

16: В ожидании их в Афинах Павел возмутился духом при виде этого города, полного идолов.
17:16  ἐν δὲ ταῖς ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῶ θεωροῦντος κατείδωλον οὗσαν τὴν πόλιν.
17:16. Paulus autem cum Athenis eos expectaret incitabatur spiritus eius in ipso videns idolatriae deditam civitatem
Now whilst Paul waited for them at Athens, his spirit was stirred within him, seeing the city wholly given to idolatry.
17:16. Now while Paul waited for them at Athens, his spirit was stirred up within him, seeing the city given over to idolatry.
17:16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: "Прогнал их...", очевидно, силою, вызванный к тому, вероятно, обычною назойливостью иудеев, добивавшихся осуждения Павла с нарушением порядка и всякого приличия. Изгнание иудеев из судилища сопровождалось побоями их, в чем приняли участие, кроме слуг проконсула, все Еллины, т. е. из бывших тут, причем более всех пострадавшим был Сосфен, начальник синагоги (вероятно, преемник Криспа), расправа с которым должна была дать особенную острастку остальным иудеям. Этот Сосфен был потом обращен апостолом ко Христу, был его сотрудником (1Кор.I:1) и после епископом в Колофоне, в Малой Азии (Чет. -Мин. Янв. 4).

"Галлион ни мало не беспокоился о том", что иудеям причинялась уже явная обида (ст. 14), подлежавшая судебным полномочиям проконсула. Так исполнилось обещание Господа апостолу, что никто не сделает ему зла; напротив пострадали лишь сами пытавшиеся причинить это зло. Вероятно, Галлион отнесся так безучастно к расправе над иудеями, находя, что суд толпы исполняет в данном случае только то, что должен был сделать сам закон в применении к нарушившим всякое к нему уважение назойливо противозаконными домогательствами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Athens.
16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18 Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col. ii. 8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.

I. Here is the impression which the abominable ignorance and superstition of the Athenians made upon Paul's spirit, v. 16. Observe, 1. The account here given of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men--facilius possis deum quam hominem invenire. And this city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It is observable that there, where human learning most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they became fools (Rom. i. 22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, 1 Cor. i. 21. They might have reasoned against polytheism and idolatry; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ. 2. The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream.

II. The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," though it was too true; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man. 1. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, v. 17. He discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them on to the Christian church, to which the Jews' synagogue was but as a porch. 2. He entered into conversation with all that came in his way about matters of religion: In the market--en te agora, in the exchange, or place of commerce, he disputed daily, as he had occasion, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honourably of him to such as meet with them.

III. The enquiries which some of the philosophers made concerning Paul's doctrine. Observe,

1. Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophers that thought him worth making remarks upon, an they were those whose principles were most directly contrary to Christianity. (1.) The Epicureans, who thought God altogether such a one as themselves, an idle inactive being, that minded nothing, nor put any difference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs to make any conscience of what he says or does, having no punishment to fear nor rewards to hope for, all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves. (2.) The Stoics, who thought themselves altogether as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye; they made their virtuous man to be no way inferior to God himself, nay to be superior. Esse aliquid quo sapiens antecedat Deum--There is that in which a wise man excels God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.

2. What their different sentiments were of him; such there were as there were of Christ, v. 18. (1.) Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do: What will this babbler say? ho spermologos houtos--this scatterer of words, that goes about, throwing here one idle word or story and there another, without any intendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for a little sort of bird, that is worth nothing at all, either for the spit or for the cage, that picks up the seeds that lie uncovered, either in the field or by the way-side, and hops here and there for that purpose--Avicula parva quæ semina in triviis dispersa colligere solet; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions to get money, a penny here and another there, as that bird picks up here and there a grain. They looked upon him as an idle fellow, and regarded him, as we say, no more than a ballad-singer. (2.) Others called him a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And, if he had strange gods to set forth, he could not bring them to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached unto then Jesus, and the resurrection. From his first coming among them he ever and anon harped upon these two strings, which are indeed the principal doctrines of Christianity--Christ and a future state--Christ our way, and heaven our end; and, though he did not call these gods, yet they thought he meant to make them so. Ton Iesoun kai ten anastasin, "Jesus they took for a new god, and anastasis, the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons.

3. The proposal they made to give him a free, full, fair, and public hearing, v. 19, 20. They had heard some broken pieces of his doctrine, and are willing to have a more perfect knowledge of it. (1.) They look upon it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain strange things to our ears, which we never heard of before, and know not what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. (2.) They desired to know more of it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it. (3.) The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is translated (v. 22) Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their approbation. Hither they brought Paul to be tried, not as a criminal but as a candidate.

4. The general character of the people of that city given upon this occasion (v. 21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear some new thing, which comes in as the reason why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it. (1.) They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (1 Tim. iv. 13, 15), but these people despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial which is got by conversation only. (2.) They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions in philosophy, new forms and plans of government in politics, and, in religion, for new gods that came newly up (Deut. xxxii. 17), new demons, new-fashioned images and altars (2 Kings xvi. 10); they were given to change. Demosthenes, an orator of their own, had charged this upon them long before, in one of his Philippics, that their common question in the markets, or wherever they met, was ei ti le etai neoteron--whether there was any news. (3.) They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, 1 Tim. v. 13. (4.) They spent their time in nothing else, and a very uncomfortable account those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occurrences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.
Adam Clarke: Commentary on the Bible - 1831
17:16: He saw the city wholly given to idolatry - Κατειδωλον, Full of idols, as the margin has it, and very properly. Whoever examines the remains of this city, as represented by Mr. Stuart in his Antiquities, already referred to, will be satisfied of the truth of St. Luke's remark: it was full of idols. Bishop Pearce produces a most apposite quotation from Pausanias, which confirms the observation: Ουκ ην αλλαχου τοσαυτα ιδειν ειδωλα. There was no place where so many idols were to be seen. Paus. in Attic. cap. xvii. 24.
Petronius, who was contemporary with St. Paul, in his Satyr. cap. xvii., makes Quartilla say of Athens: Utique nostra regio tam Praesentibus Plena Est Numinibus, ut facilius possis Deum quam Hominem invenire. Our region is so full of deities that you may more frequently meet with a god than a man.
Albert Barnes: Notes on the Bible - 1834
17:16: Now while Paul waited - How long he was there is not intimated; but doubtless some time would elapse before they could arrive. In the meantime Paul had ample opportunity to observe the state of the city.
His spirit was stirred in him - His mind was greatly excited. The word used here (παρωξύνετο parō xuneto) denotes "any excitement, agitation, or paroxysm of mind," Co1 13:5. It here means that the mind of Paul was greatly concerned, or agitated, doubtless with pity and distress at their folly and danger.
The city wholly given to idolatry - Greek: κατέιδωλον kateidō lon. It is well translated in the margin, "or full of idols." The word is not used elsewhere in the New Testament. That this was the condition of the city is abundantly testified by profane writers. Thus, Pausanias (in Attic. Co1 1:24) says, "the Athenians greatly surpassed others in their zeal for religion." Lucian (t. i. Prometh. p. 180) says of the city of Athens, "On every side there are altars, victims, temples, and festivals." Livy (45, 27) says that Athens "was full of the images of gods and men, adorned with every variety of material, and with all the skill of art." And Petronius (Sat. xvii.) says humorously of the city, that "it was easier to find a god than a man there." See Kuinoel. In this verse we may see how a splendid idolatrous city will strike a pious mind. Athens then had more that was splendid in architecture, more that was brilliant in science, and more that was beautiful in the arts, than any other city of the world; perhaps more than all the rest of the world united.
Yet there is no account that the mind of Paul was filled with admiration; there is no record that he spent his time in examining the works of art; there is no evidence that he forgot his high purpose in an idle and useless contemplation of temples and statuary. His was a Christian mind; and he contemplated all this with a Christian heart. That heart was deeply affected in view of the amazing guilt of a people who were ignorant of the true God, who had filled their city with idols reared to the honor of imaginary divinities, and who, in the midst of all this splendor and luxury, were going down to destruction. So should every pious man feel who treads the streets of a splendid and guilty city. The Christian will not despise the productions of art, but he will feel, deeply feel, for the unhappy condition of those who, amidst wealth, and splendor, and outward adoring, are withholding their affections from the living God, and who are going unredeemed to eternal woe. Happy would it be if every Christian traveler who visits cities of wealth and splendor would, like Paul, be affected in view of their crimes and dangers; stud happy if, like him, people could cease their unbounded admiration of magnificence and splendor in temples, and palaces, and statuary, to regard the condition of mind, not perishable like marble of the soul, more magnificent even in its ruins than all the works of Phidias or Praxiteles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: Cir, am 4058, ad 54
his spirit: Exo 32:19, Exo 32:20; Num 25:6-11; Kg1 19:10, Kg1 19:14; Job 32:2, Job 32:3, Job 32:18-20; Psa 69:9; Psa 119:136, Psa 119:158; Jer 20:9; Mic 3:8; Mar 3:5; Joh 2:13; Pe2 2:7
wholly given to idolatry: or, full of idols, Act 17:23 *marg.
Geneva 1599
17:16 (9) Now while Paul waited for them at Athens, his spirit was (f) stirred in him, when he saw the city wholly given to (g) idolatry.
(9) In comparing the wisdom of God with man's wisdom, men scoff and mock at that which they do not understand: and God uses the curiosity of fools to gather together his elect.
(f) He could not forbear.
(g) Slavishly given to idolatry: Pausanias writes that there were more idols in Athens than in all Greece; yea they had altars dedicated to Shame, and Fame, and Lust, whom they made goddesses.
John Gill
17:16 Now while Paul waited for them at Athens..... That is, for Silas and Timotheus:
his spirit was stirred in him; not only his soul was troubled and his heart was grieved, but he was exasperated and provoked to the last degree: he was in a paroxysm; his heart was hot within him; he had a burning fire in his bones, and was weary with forbearing, and could not stay; his zeal wanted vent, and he gave it:
when he saw the city wholly given to idolatry; or "full of idols", as the Syriac and Arabic versions render it. So Cicero says (x) that Athens was full of temples; and Xenophon (y) observes that they had double the feasts of other people; and Pausanias (z) affirms, that the Athenians far exceeded others in the worship of the gods, and care about religion; and he relates, that they had an altar for Mercy, another for Shame, another for Fame, and another for Desire, and expressed more religion to the gods than others did: they had an altar dedicated to twelve gods (a); and because they would be sure of all, they erected one to an unknown god; in short, they had so many of them, that one (b) jestingly said to them, our country is so full of deities, that one may more easily find a god than a man: so that with all their learning and wisdom they knew not God, 1Cor 1:21.
(x) De responsis Aruspicum. (y) De Athen. Polit. (z) Attica, p. 29, 42. (a) Thucydides Bell. Peloponness. l. 6. (b) Petronius.
John Wesley
17:16 While Paul was waiting for the - Having no design, as it seems, to preach at Athens, but his zeal for God drew him into it unawares, without staying till his companions came.
Robert Jamieson, A. R. Fausset and David Brown
17:16 PAUL AT ATHENS. (Acts 17:16-34)
wholly given to idolatry--"covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost--through which they have all to pass--is set up as "the strait gate," and this must remain the correct standard for ever" [BAUMGARTEN].
17:1717:17: Եւ խօսէ՛ր ՚ի ժողովրդեանն ընդ Հրեայսն, եւ ընդ պաշտօնեայսն, եւ ՚ի հրապարա՛կսն զամենայն օր՝ որոց եւ պատահէին[2561]։ [2561] Ոմանք. Ընդ ժողովրդեանն ընդ Հրէայս։
17. Եւ ժողովարանում դիմում էր հրեաներին ու յոյն աստուածապաշտ մարդկանց, իսկ հրապարակներում էլ ամէն օր՝ ում որ հանդիպում էր:
17 Ուստի ժողովարանին մէջ կը խօսէր Հրեաներուն ու բարեպաշտ մարդոց եւ ամէն օր հրապարակներուն մէջ՝ որոնց որ պատահէր։
Եւ խօսէր ի ժողովրդեանն ընդ Հրեայս եւ ընդ պաշտօնեայսն, եւ ի հրապարակսն զամենայն օր որոց եւ պատահէին:

17:17: Եւ խօսէ՛ր ՚ի ժողովրդեանն ընդ Հրեայսն, եւ ընդ պաշտօնեայսն, եւ ՚ի հրապարա՛կսն զամենայն օր՝ որոց եւ պատահէին[2561]։
[2561] Ոմանք. Ընդ ժողովրդեանն ընդ Հրէայս։
17. Եւ ժողովարանում դիմում էր հրեաներին ու յոյն աստուածապաշտ մարդկանց, իսկ հրապարակներում էլ ամէն օր՝ ում որ հանդիպում էր:
17 Ուստի ժողովարանին մէջ կը խօսէր Հրեաներուն ու բարեպաշտ մարդոց եւ ամէն օր հրապարակներուն մէջ՝ որոնց որ պատահէր։
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17:1717: Итак он рассуждал в синагоге с Иудеями и с чтущими [Бога], и ежедневно на площади со встречающимися.
17:17  διελέγετο μὲν οὗν ἐν τῇ συναγωγῇ τοῖς ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
17:17. διελέγετο ( It-was-forthing-through ) μὲν (indeed) οὖν (accordingly) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) καὶ (and) τοῖς (unto-the-ones) σεβομένοις ( unto-revering ) καὶ (and) ἐν (in) τῇ (unto-the-one) ἀγορᾷ (unto-a-gathering) κατὰ (down) πᾶσαν (to-all) ἡμέραν (to-a-day) πρὸς (toward) τοὺς (to-the-ones) παρατυγχάνοντας . ( to-actuating-beside )
17:17. disputabat igitur in synagoga cum Iudaeis et colentibus et in foro per omnes dies ad eos qui aderantHe disputed, therefore, in the synagogue with the Jews and with them that served God: and in the market place, every day, with them that were there.
17. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met with him.
17:17. And so, he was disputing with the Jews in the synagogue, and with the worshipers, and in public places, throughout each day, with whomever was there.
17:17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him:

17: Итак он рассуждал в синагоге с Иудеями и с чтущими [Бога], и ежедневно на площади со встречающимися.
17:17  διελέγετο μὲν οὗν ἐν τῇ συναγωγῇ τοῖς ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
17:17. disputabat igitur in synagoga cum Iudaeis et colentibus et in foro per omnes dies ad eos qui aderant
He disputed, therefore, in the synagogue with the Jews and with them that served God: and in the market place, every day, with them that were there.
17:17. And so, he was disputing with the Jews in the synagogue, and with the worshipers, and in public places, throughout each day, with whomever was there.
17:17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.
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Adam Clarke: Commentary on the Bible - 1831
17:17: Disputed he in the synagogue with the Jews - Proving that Jesus was the Messiah: and with the devout persons, probably heathens, proselyted to the Jewish religion. And in the market: I suppose the αγορα here means some such place as our exchange, where people of business usually met, and where the philosophers conversed and reasoned. The agora was probably like the Roman forum, and like places of public resort in all countries, where people of leisure assembled to converse, hear the news, etc.
Albert Barnes: Notes on the Bible - 1834
17:17: Therefore disputed he - Or reasoned. He engaged in an argument with them.
With the devout persons - Those worshipping God after the manner of the Jews. They were Jewish proselytes, who had renounced idolatry, but who had not been fully admitted to the privileges of the Jews. See the notes on Act 10:2.
And in the market - In the forum. It was not only the place where provisions were sold, but was also a place of great public concourse. In this place the philosophers were not infrequently found engaged in public discussion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: disputed: Act 17:2-4, Act 14:1-4
devout: Act 8:2, Act 10:2, Act 13:16
daily: Pro 1:20-22, Pro 8:1-4, Pro 8:34; Jer 6:11; Mat 5:1, Mat 5:2; Mar 16:15; Luk 12:3; Ti2 3:2, Ti2 3:5
Geneva 1599
17:17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with (h) them that met with him.
(h) Whoever Paul met with that would allow him to talk with him, he reasoned with him, so thoroughly did he burn with the zeal of God's glory.
John Gill
17:17 Therefore disputed he in the synagogue with the Jews,.... There being a synagogue of the Jews here, and there being many Jews settled in this place, hence we read in Jewish writings (c) of men going from Jerusalem to Athens, and from Athens to Jerusalem; and hence it may be accounted for, how many of the Athenian philosophers came to be acquainted with the books and sentiments of the Jews, from whom they borrowed may things; since there were so many that dwelt among them, and doubtless had for years past, as well as by their travels into Egypt: and a Jewish synagogue being here, the apostle went into it, according to his usual manner, and began with them, as he was wont to do, preaching the Gospel to the Jews first, and then unto the Gentiles: with them he disputed, not about idolatry, or the worship of many gods, to which they were not addicted; nor about the one true and living God, whom they knew and professed; but about the Son of God, about the Messiah, contending and proving that Jesus of Nazareth was he:
and with the devout persons; that is, with the Gentiles, who were proselytes to the Jewish religion, and worshipped the God of Israel with the Jews, in their synagogues, but knew nothing of Jesus Christ, and the way of salvation by him:
and in the market daily with them that met him; where there was a concourse of people; and where, after the apostle had been once or twice, the people came purposely to meet with him, and to hear his discourses, and reason with him about points in religion: the Syriac version renders it, "in the street"; and then the sense seems to be, that as he met persons in the street, day by day, as he walked along, he would stop and talk with them, about religious things, and about their idolatry, vanity, and superstition.
(c) Echa Rabbati, fol. 43. 3, 4. & 44. 1.
Robert Jamieson, A. R. Fausset and David Brown
17:17 Therefore disputed--or, discussed.
he in the synagogue with the Jews--The sense is not, "Therefore went he to the Jews," because the Gentile Athenians were steeped in idolatry; but, "Therefore set he himself to lift up his voice to the idol city, but, as his manner was, he began with the Jews."
and with the devout persons--Gentile proselytes. After that,
in the market--the Agora, or place of public concourse.
daily with them that met with him--or "came in his way."
17:1817:18: Ոմանք յԵպիկուրեանցն եւ ՚ի Ստուկեանց փիլիսոփայից հակառակէին ընդ նմա. եւ ոմանք ասէին. Զի՞նչ կամիցի սերմանաքաղս այս խօսել։ Իսկ այլք՝ թէ օտարոտի՛ իմն դից թուի պատմիչ լինելոյ. քանզի զՅիսուս եւ զյարութիւնն աւետարանէր[2562]։ [2562] Ոմանք. Եւ ՚ի Ստուիկեանց. եւ սակաւք ընդ Ոսկանայ. եւ ՚ի Ստոյիկեանց։ Ոմանք. Թուի պատմիչ լինել։
18. Էպիկուրեան եւ ստոյիկեան փիլիսոփաներից ոմանք, ձեռ առնելով, վիճում էին նրա հետ. ոմանք էլ ասում էին. «Այս շաղակրատն ի՞նչ է ուզում ասել»: Իսկ ուրիշներն էլ, թէ՝ «Երեւում է, որ ինչ-որ օտար աստուածութիւնների քարոզիչ է», քանի որ նա Յիսուսին ու յարութիւնն էր աւետարանում:
18 Ու Եպիկուրեան եւ Ստոյիկեան փիլիսոփաներէն մէկ քանիներ իրեն հետ հակաճառութիւն կ’ընէին։ Ոմանք կ’ըսէին. «Այս սերմանաքաղը ի՞նչ ըսել կ’ուզէ»։ Ուրիշներ ալ կ’ըսէին. «Կ’երեւի թէ օտար աստուածներու քարոզիչ է». վասն զի Յիսուսը ու յարութիւնը կ’աւետարանէր անոնց։
Ոմանք յԵպիկուրեանցն եւ ի Ստոյկեանց փիլիսոփայից հակառակէին ընդ նմա. եւ ոմանք ասէին. Զի՞նչ կամիցի սերմանաքաղս այս խօսել: Իսկ այլք թէ` Օտարոտի իմն դից թուի պատմիչ լինելոյ. քանզի զՅիսուս եւ զյարութիւնն աւետարանէր:

17:18: Ոմանք յԵպիկուրեանցն եւ ՚ի Ստուկեանց փիլիսոփայից հակառակէին ընդ նմա. եւ ոմանք ասէին. Զի՞նչ կամիցի սերմանաքաղս այս խօսել։ Իսկ այլք՝ թէ օտարոտի՛ իմն դից թուի պատմիչ լինելոյ. քանզի զՅիսուս եւ զյարութիւնն աւետարանէր[2562]։
[2562] Ոմանք. Եւ ՚ի Ստուիկեանց. եւ սակաւք ընդ Ոսկանայ. եւ ՚ի Ստոյիկեանց։ Ոմանք. Թուի պատմիչ լինել։
18. Էպիկուրեան եւ ստոյիկեան փիլիսոփաներից ոմանք, ձեռ առնելով, վիճում էին նրա հետ. ոմանք էլ ասում էին. «Այս շաղակրատն ի՞նչ է ուզում ասել»: Իսկ ուրիշներն էլ, թէ՝ «Երեւում է, որ ինչ-որ օտար աստուածութիւնների քարոզիչ է», քանի որ նա Յիսուսին ու յարութիւնն էր աւետարանում:
18 Ու Եպիկուրեան եւ Ստոյիկեան փիլիսոփաներէն մէկ քանիներ իրեն հետ հակաճառութիւն կ’ընէին։ Ոմանք կ’ըսէին. «Այս սերմանաքաղը ի՞նչ ըսել կ’ուզէ»։ Ուրիշներ ալ կ’ըսէին. «Կ’երեւի թէ օտար աստուածներու քարոզիչ է». վասն զի Յիսուսը ու յարութիւնը կ’աւետարանէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1818: Некоторые из эпикурейских и стоических философов стали спорить с ним; и одни говорили: 'что хочет сказать этот суеслов?', а другие: 'кажется, он проповедует о чужих божествах', потому что он благовествовал им Иисуса и воскресение.
17:18  τινὲς δὲ καὶ τῶν ἐπικουρείων καὶ στοϊκῶν φιλοσόφων συνέβαλλον αὐτῶ, καί τινες ἔλεγον, τί ἂν θέλοι ὁ σπερμολόγος οὖτος λέγειν; οἱ δέ, ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· ὅτι τὸν ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο.
17:18. τινὲς (Ones) δὲ (moreover) καὶ (and) τῶν (of-the-ones) Ἐπικουρίων ( of-Epikouros-belonged ) καὶ (and) Στωικῶν ( of-standness-belonged-of ) φιλοσόφων ( of-wisdom-cared ) συνέβαλλον (they-were-casting-together) αὐτῷ, (unto-it,"καί (and) τινες (ones) ἔλεγον (they-were-forthing,"Τί (To-what-one) ἂν (ever) θέλοι (it-may-determine,"ὁ (the-one) σπερμολόγος (whorling-to-fortheed) οὗτος (the-one-this,"λέγειν; (to-forth?"οἱ (The-ones) δέ (moreover," Ξένων ( Of-guested ) δαιμονίων (of-daimonlets) δοκεῖ (it-thinketh-unto) καταγγελεὺς (a-messenger-down-of) εἶναι: (to-be) ὅτι (to-which-a-one) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) καὶ (and) τὴν (to-the-one) ἀνάστασιν (to-a-standing-up) εὐηγγελίζετο . ( it-was-goodly-messaging-to )
17:18. quidam autem epicurei et stoici philosophi disserebant cum eo et quidam dicebant quid vult seminiverbius hic dicere alii vero novorum daemoniorum videtur adnuntiator esse quia Iesum et resurrectionem adnuntiabat eisAnd certain philosophers of the Epicureans and of the Stoics disputed with him. And some said: What is it that this word sower would say? But others: He seemeth to be a setter forth of new gods. Because he preached to them Jesus and the resurrection.
18. And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.
17:18. Now certain Epicurean and Stoic philosophers were arguing with him. And some were saying, “What does this sower of the Word want to say?” Yet others were saying, “He seems to be an announcer for new demons.” For he was announcing to them Jesus and the Resurrection.
17:18. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection:

18: Некоторые из эпикурейских и стоических философов стали спорить с ним; и одни говорили: 'что хочет сказать этот суеслов?', а другие: 'кажется, он проповедует о чужих божествах', потому что он благовествовал им Иисуса и воскресение.
17:18  τινὲς δὲ καὶ τῶν ἐπικουρείων καὶ στοϊκῶν φιλοσόφων συνέβαλλον αὐτῶ, καί τινες ἔλεγον, τί ἂν θέλοι ὁ σπερμολόγος οὖτος λέγειν; οἱ δέ, ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· ὅτι τὸν ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο.
17:18. quidam autem epicurei et stoici philosophi disserebant cum eo et quidam dicebant quid vult seminiverbius hic dicere alii vero novorum daemoniorum videtur adnuntiator esse quia Iesum et resurrectionem adnuntiabat eis
And certain philosophers of the Epicureans and of the Stoics disputed with him. And some said: What is it that this word sower would say? But others: He seemeth to be a setter forth of new gods. Because he preached to them Jesus and the resurrection.
17:18. Now certain Epicurean and Stoic philosophers were arguing with him. And some were saying, “What does this sower of the Word want to say?” Yet others were saying, “He seems to be an announcer for new demons.” For he was announcing to them Jesus and the Resurrection.
17:18. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
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
18: Здесь и текст несколько неясен, и событие упоминаемое несколько загадочно. Неясно прежде всего то, к кому относится выражение остригши голову, так как, кроме Павла как главного действующего лица в этом повествовании, это может быть отнесено и к Акиле, имя которого, по-видимому, недаром и поставлено в греческом тексте позади имени жены (Прискилла и Акила), в непосредственной близости с данным событием. Как бы то ни было, и Павел, и Акила могли допустить над собою еврейский обряд, без большого соблазна для верующих и без особого противоречия своим убеждениям. Известно из дальнейшего, что Павел участвует в совершении подобного обряда в Иерусалиме по совету старейших апостолов (XXI:22: и дал., ср. XVI:3).

Что касается значения самого факта острижения головы по обету, то это было, вероятно, христианизированное исполнение ветхозаветного закона о назорействе по обету (Чис VI гл. ). По этому закону дававший Богу обет назорейства на известное определенное время не должен был, между прочим, стричь волосы на голове своей; острижение совершалось только или по истечении срока обета, или в случае осквернения обета (предусмотренных законом), когда самый обет предписывалось начинать снова. Так как все эти обряды соединялись с принесением жертвы и, следовательно, могли иметь место только при храме, исключение чего едва ли допускалось для живущих в рассеянии и путешествующих, то упоминаемое Дееписателем острижение главы означало, вероятно, окончание какого-либо частного обета, для коего апостол воспользовался узаконенным символом.

"В Кенфеях..." - Кенфейская гавань к востоку от Коринфа, откуда Павел со спутниками отплыл в Сирию.
Adam Clarke: Commentary on the Bible - 1831
17:18: Certain philosophers of the Epicureans - These were the followers of Epicurus, who acknowledged no gods except in name, and absolutely denied that they exercised any government over the world or its inhabitants; and that the chief good consisted in the gratification of the appetites of sense. These points the Epicureans certainly held; but it is not clear that Epicurus himself maintained such doctrines.
And of the Stoics - These did not deny the existence of the gods; but they held that all human affairs were governed by fate. They did not believe that any good was received from the hands of their gods; and considered, as Seneca asserts, that any good and wise man was equal to Jupiter himself. Both these sects agreed in denying the resurrection of the body; and the former did not believe in the immortality of the soul.
Epicurus, the founder of the Epicurean sect, was born at Athens, about a.m. 3663, before Christ 341.
Zeno, the founder of the Stoic sect, was born in the isle of Cyprus, about thirty years before Christ. His disciples were called Stoics from the Στοα, a famous portico at Athens, where they studied. Besides these two sects, there were two others which were famous at this time; viz. the Academics and the Peripatetics. The founder of the first was the celebrated Plato; and the founder of the second, the no less famous Aristotle. These sects professed a much purer doctrine than the Epicureans and Stoics; and it does not appear that they opposed the apostles, nor did they enter into public disputations with them. Against the doctrines taught by the Epicureans and Stoics, several parts of St. Paul's discourse, in the following verses, are directly pointed.
What will this babbler say? - The word σπερμολογος, which we translate babbler, signifies, literally, a collector of seeds, and is the "name of a small bird the lives by picking up seeds on the road." The epithet became applied to persons who collected the sayings of others, without order or method, and detailed them among their companions in the same way. The application of the term to prating, empty, impertinent persons, was natural and easy, and hence it was considered a term of reproach and contempt, and was sometimes used to signify the vilest sort of men.
A setter forth of strange gods - Ξενων δαιμονιων, Of strange or foreign demons. That this was strictly forbidden, both at Rome and Athens, see on Act 16:21 (note).
There was a difference, in the heathen theology, between θεος, god, and δαιμων, demon: the θεοι, were such as were gods by nature: the δαιμονια, were men who were deified. This distinction seems to be in the mind of these philosophers when they said that the apostles seemed to be setters forth of strange demons, because they preached unto them Jesus, whom they showed to be a man, suffering and dying, but afterwards raised to the throne of God. This would appear to them tantamount with the deification of heroes, etc., who had been thus honored for their especial services to mankind. Horace expresses this in two lines, 2 Epist. i. 5: -
Romulus, et Liber pater, et cum Castore Pollux,
Post ingentia facta, deorum in templa recepti.
"Romulus, father Bacchus, with Castor and Pollux, for their eminent services, have been received into the temples of the gods."
Albert Barnes: Notes on the Bible - 1834
17:18: Then certain philosophers - Athens was distinguished, among all the cities of Greece and the world, for the cultivation of a subtle and refined philosophy. This was their boast, and the object of their constant search and study, Co1 1:22.
Of the Epicureans - This sect of philosophers was so named from Epicurus, who lived about 300 years before the Christian era. They denied that the world was created by God, and that the gods exercised any care or providence over human affairs, and also the immortality of the soul. Against these positions of the sect Paul directed his main argument in proving that the world was created and governed by God. One of the distinguishing doctrines of Epicurus was that pleasure was the summum bonum, or chief good, and that virtue was to be practiced only as it contributed to pleasure. By pleasure, however, Epicurus did not mean sensual and groveling appetites and degraded vices, but rational pleasure, properly regulated and governed. See Good's "Book of Nature." But whatever his views were, it is certain that his followers had embraced the doctrine that the pleasures of sense were to be practiced without restraint. Both in principle and practice, therefore, they devoted themselves to a life of gaiety and sensuality, and sought happiness only in indolence, effeminacy, and voluptuousness. Confident in the belief that the world was not under the administration of a God of justice, they gave themselves up to the indulgence of every passion the infidels of their time, and the exact example of the frivolous and fashionable multitudes of all times, that live without God, and that seek pleasure as their chief good.
And of the Stoics - This was a sect of philosophers, so named from the Greek στοά stoa, a porch or portico, because Zeno, the founder of the sect, held his school and taught in a porch, in the city of Athens. Zeno was born in the island of Cyprus, but the greater part of his life was spent at Athens in teaching philosophy. After having taught publicly 48 years, he died at the age of 96, that is, 264 years before Christ. The doctrines of the sect were, that the universe was created by God; that all things were fixed by Fate; that even God was under the dominion of fatal necessity; that the Fates were to be submitted to; that the passions and affections were to be suppressed and restrained; that happiness consisted in the insensibility of the soul to pain; and that a man should gain an absolute mastery over all the passions and affections of his nature. They were stern in their views of virtue, and, like the Pharisees, prided themselves on their own righteousness. They supposed that matter was eternal, and that God was either the animating principle or soul of the world, or that all things were a part of God. They fluctuated much in their views of a future state; some of them holding that the soul would exist only until the destruction of the universe, and others that it would finally be absorbed into the divine essence and become a part of God. It will be readily seen, therefore, with what pertinency Paul discoursed to them. The leading doctrines of both sects were met by him.
Encountered him - Contended with him; opposed themselves to him.
And some said - This was said in scorn and contempt. He had excited attention; but they scorned such doctrines as they supposed would be delivered by an unknown foreigner from Judea.
What will this babbler say? - Margin, "base fellow." Greek: σπερμολόγος spermologos. The word occurs nowhere else in the New Testament. It properly means "one who collects seeds," and was applied by the Greeks to the poor persons who collected the scattered grain in the fields after harvest, or to gleaners; and also to the poor who obtained a precarious subsistence around the markets and in the streets. It was also applied to birds that picked up the scattered seeds of grain in the field or in the markets. The word came hence to have a twofold signification:
(1) It denoted the poor, the needy, and the vile the refuse and offscouring of society; and,
(2) From the birds which were thus employed, and which were troublesome by their continual unmusical sounds, it came to denote those who were talkative, garrulous, and opinionated those who collected the opinions of others, or scraps of knowledge, and retailed them fluently, without order or method. It was a word, therefore, expressive of their contempt for an unknown foreigner who should pretend to instruct the learned men and philosophers of Greece. Doddridge renders it "retailer of scraps." Syriac, "collector of words."
Other some - Others.
He seemeth to be a setter forth - He announces or declares the existence of strange gods. The reason why they supposed this was, that he made the capital points of his preaching to be Jesus and the resurrection, which they mistook for the names of divinities.
Of strange gods - Of foreign gods, or demons. They worshipped many gods themselves, and as they believed that every country had its own special divinities, they supposed that Paul had come to announce the existence of some such foreign, and to them unknown gods. The word translated "gods" (δαιμονίων daimoniō n) denotes properly "the genii, or spirits who were superior to human beings, but inferior to the gods." It is, however, often employed to denote the gods themselves, and is evidently so used here. The gods among the Greeks were such as were supposed to have that rank by nature. The demons were such as had been exalted to divinity from being heroes and distinguished men.
He preached unto them Jesus - He proclaimed him as the Messiah. The mistake which they made by supposing that Jesus was a foreign divinity was one which was perfectly natural for minds degraded like theirs by idolatry. They had no idea of a pure God; they knew nothing of the doctrine of the Messiah; and they naturally supposed, therefore, that he of whom Paul spoke so much must be a god of some other nation, of a rank similar to their own divinities.
And the resurrection - The resurrection of Jesus, and through him the resurrection of the dead. It is evident, I think, that by the resurrection τὴν ἀνάστασιν tē n anastasin they understood him to refer to the name of some goddess. Such was the interpretation of Chrysostom. The Greeks had erected altars to Shame, and Famine, and Desire (Paus., i. 17), and it is probable that they supposed "the resurrection," or the Anastasis, to be the name also of some unknown goddess who presided over the resurrection. Thus, they regarded him as a setter forth of two foreign or strange gods, Jesus, and the Anastasis, or resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: philosophers: Rom 1:22; Co1 1:20, Co1 1:21; Col 2:8
encountered: Act 6:9; Mar 9:14; Luk 11:53
babbler: or, base fellow, Pro 23:9, Pro 26:12; Co1 3:18
Jesus: Act 17:31, Act 26:23; Rom 14:9, Rom 14:10; Co1 15:3, Co1 15:4
Geneva 1599
17:18 (10) Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this (i) babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.
(10) Two special sects of the philosophers set themselves against Christ: the Epicures, who mock and scoff at religion: and the Stoics, who decide religious matters according to their own thinking.
(i) Literally, "seed gatherer": a borrowed kind of speech taken from birds which spoil corn, and is applied to those who without any skill blurt out the knowledge which they have gotten by hearing this man and that man.
John Gill
17:18 Then certain philosophers of the Epicureans,.... These were so called from Epicurus, the son of Neocles, who was born 342 years before Christ, and taught philosophy at Athens, in his garden; the principal tenets of which were, that the world was not made by any deity, or with any design, but came into its being and form, through a fortuitous concourse of atoms, of various sizes and magnitude, which met, and jumbled, and cemented together, and so formed the world; and that the world is not governed by the providence of God; for though he did not deny the being of God, yet he thought it below his notice, and beneath his majesty to concern himself with its affairs; and also, that the chief happiness of men lies in pleasure. His followers were called "Epicureans"; of which there have been two sorts; the one were called the strict or rigid "Epicureans", who placed all happiness in the pleasure of the mind, arising from the practice of moral virtue, and which is thought by some to be the true principle of "Epicureans"; the other were called the loose, or the remiss Epicureans, who understood their master in the gross sense, and placed all their happiness in the pleasure of the body, in brutal and sensual pleasure, in living a voluptuous life, in eating and drinking, &c. and this is the common notion imbibed of an Epicurean.
And of the Stoics: the author of this sect was Zeno, whose followers were so called from the Greek word "Stoa", which signifies a portico, or piazza, under which Zeno used to walk, and teach his philosophy, and where great numbers of disciples attended him, who from hence were called "Stoics": their chief tenets were, that there is but one God, and that the world was made by him, and is governed by fate; that happiness lies in virtue, and virtue has its own reward in itself; that all virtues are linked together, and all vices are equal; that a wise and good man is destitute of all passion, and uneasiness of mind, is always the same, and always joyful, and ever happy in the greatest torture, pain being no real evil; that the soul lives after the body, and that the world will be destroyed by fire. Now the philosophers of these two sects
encountered him; the Apostle Paul; they attacked him, and disputed with him upon some points, which were contrary to their philosophy:
and some said, what will this babbler say? this talking, prating fellow? though the word here used does not signify, as some have thought, a sower of words; as if they meant, that the apostle was a dealer is many words, a verbose man, and full of words, but not matter; but it properly signifies a gatherer of seeds; and the allusion is either to a set of idle people, that used to go to markets and fairs, and pick up seeds of corn, that were shook out of sacks, upon which they lived; and so the word came to be used for an idle good for nothing fellow, and for one that picked up tales and fables, and carried them about for a livelihood. So Demosthenes, in a way of reproach, called Aeschincs by this name; and such an one was the apostle reckoned: or the metaphor is taken from little birds, as the sparrow, &c. that pick up seeds, and live upon them, and are of no value and use. Harpocratian says (d), there is a certain little bird, of the jay or jackdaw kind, which is called "Spermologos" (the word here used), from its picking up of seeds, of which Aristophanes makes mention; and that from this a base and contemptible man, and one that lives by others, is called by this name: from whence we may learn in what a contemptuous manner the apostle was used in this polite city, by these men of learning.
Other some, he seemeth to be a setter forth of strange gods; other than those worshipped in the city of Athens: this was the charge which Melitus brought against Socrates;
"Socrates (says he (e)) has acted an unrighteous part; the gods, whom the city reckons such, he does not, introducing other and new gods.''
Aelianus (f) represents him as censured by Aristophanes, as one that introduced , "strange gods", though he neither knew them, nor honoured them. The reason why they thought the apostle was for bringing in other gods, than which nothing was more foreign from him, was,
because he preached unto them Jesus, and the resurrection: the Syriac version reads, "and his resurrection"; that is, the resurrection of Christ; the Arabic version renders it, "the resurrection from the dead"; the general resurrection; both doubtless were preached by him, see Acts 17:32 Jesus they took for one strange and new God, they had never heard of before, and "Anastasis", or "the resurrection", for another; which need not be wondered at, when they had altars erected for Mercy, Fame, Shame, and Desire; see Gill on Acts 17:16.
(d) Lexicon, p. 271, 272. (e) Laertius in Vita Socratis. (f) Var. Hist. l. 2. c. 13.
John Wesley
17:18 Some of the Epicurean and Stoic philosopher - The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man's chief good, and that the soul and body died together. The Stoics held, that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see, how happily the apostle levels his discourse at some of the most important errors of each, while, without expressly attacking either, he gives a plain summary of his own religious principles. What would this babbler say? - Such is the language of natural reason, full of, and satisfied with itself. Yet even here St. Paul had some fruit; though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion. He seemeth to be a proclaimer - This he returns upon them at Acts 17:23; of strange gods - Such as are not known even at Athens. Because he preached to them Jesus and the resurrection - A god and a goddess. And as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and many others.
Robert Jamieson, A. R. Fausset and David Brown
17:18 certain . . . of the Epicureans--a well-known school of atheistic materialists, who taught that pleasure was the chief end of human existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning.
and of the Stoics--a celebrated school of severe and lofty pantheists, whose principle was that the universe was under the law of an iron necessity, the spirit of which was what is called the Deity: and that a passionless conformity of the human will to this law, unmoved by all external circumstances and changes, is the perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, both were alike hostile to the Gospel. "The two enemies it has ever had to contend with are the two ruling principles of the Epicureans and Stoics--Pleasure and Pride" [HOWSON].
What will this babbler say?--The word, which means "a picker-up of seeds," bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contempt for any pretended teacher.
a setter forth of strange gods--"demons," but in the Greek (not Jewish) sense of "objects of worship."
because he preached Jesus and the resurrection--Not as if they thought he made these to be two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world.
17:1917:19: Եւ առեալ զնա ածին յԱրիսպագոսն, եւ ասէին. Կարասցո՞ւք իմանալ՝ թէ զի՛նչ է նոր վարդապետութիւնդ՝ որ ՚ի քէն պատմի[2563]։ [2563] Ոմանք. Եւ առեալ ածին զնոսա յԱրիոպագոսն, եւ ասեն։
19. Եւ նրան բռնեցին տարան Արիսպագոսի[36] առջեւ ու ասացին. «Կարո՞ղ ենք իմանալ, թէ ի՞նչ է այդ նոր վարդապետութիւնը, որը դու քարոզում ես:[36] Արէսի բլուրը, որտեղ աթենացիների երեւելիները հաւաքւում էին ժողովի:
19 Առին զանիկա Արիսպագոս տարին ու կ’ըսէին. «Կրնա՞նք իմանալ թէ ի՞նչ է այդ նոր վարդապետութիւնը, որ դուն կը քարոզես.
Եւ առեալ զնա ածին յԱրիսպագոսն, եւ ասէին. Կարասցո՞ւք իմանալ թէ զի՛նչ է նոր վարդապետութիւնդ որ ի քէն պատմի:

17:19: Եւ առեալ զնա ածին յԱրիսպագոսն, եւ ասէին. Կարասցո՞ւք իմանալ՝ թէ զի՛նչ է նոր վարդապետութիւնդ՝ որ ՚ի քէն պատմի[2563]։
[2563] Ոմանք. Եւ առեալ ածին զնոսա յԱրիոպագոսն, եւ ասեն։
19. Եւ նրան բռնեցին տարան Արիսպագոսի[36] առջեւ ու ասացին. «Կարո՞ղ ենք իմանալ, թէ ի՞նչ է այդ նոր վարդապետութիւնը, որը դու քարոզում ես:
[36] Արէսի բլուրը, որտեղ աթենացիների երեւելիները հաւաքւում էին ժողովի:
19 Առին զանիկա Արիսպագոս տարին ու կ’ըսէին. «Կրնա՞նք իմանալ թէ ի՞նչ է այդ նոր վարդապետութիւնը, որ դուն կը քարոզես.
zohrab-1805▾ eastern-1994▾ western am▾
17:1919: И, взяв его, привели в ареопаг и говорили: можем ли мы знать, что это за новое учение, проповедуемое тобою?
17:19  ἐπιλαβόμενοί τε αὐτοῦ ἐπὶ τὸν ἄρειον πάγον ἤγαγον, λέγοντες, δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;
17:19. ἐπιλαβόμενοι ( Having-had-taken-upon ) δὲ (moreover) αὐτοῦ (of-it,"ἐπὶ (upon) τὸν (to-the-one) Ἄρειον (to-ares-belonged) Πάγον (to-a-concretion) ἤγαγον, (they-had-led) λέγοντες ( forthing ," Δυνάμεθα ( We-able ) γνῶναι (to-have-had-acquainted,"τίς (what-one) ἡ (the-one) καινὴ (fresh) αὕτη (the-one-this) [ἡ] "[the-one]"ὑπὸ (under) σοῦ (of-THEE) λαλουμένη (being-spoken-unto) διδαχή; (a-teaching?"
17:19. et adprehensum eum ad Ariopagum duxerunt dicentes possumus scire quae est haec nova quae a te dicitur doctrinaAnd taking him, they brought him to the Areopagus, saying: May we know what this new doctrine is, which thou speakest of?
19. And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee?
17:19. And apprehending him, they brought him to the Areopagus, saying: “Are we able to know what this new doctrine is, about which you speak?
17:19. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, [is]?
And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest:

19: И, взяв его, привели в ареопаг и говорили: можем ли мы знать, что это за новое учение, проповедуемое тобою?
17:19  ἐπιλαβόμενοί τε αὐτοῦ ἐπὶ τὸν ἄρειον πάγον ἤγαγον, λέγοντες, δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;
17:19. et adprehensum eum ad Ariopagum duxerunt dicentes possumus scire quae est haec nova quae a te dicitur doctrina
And taking him, they brought him to the Areopagus, saying: May we know what this new doctrine is, which thou speakest of?
17:19. And apprehending him, they brought him to the Areopagus, saying: “Are we able to know what this new doctrine is, about which you speak?
17:19. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, [is]?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ефес - главный город малоазийской провинции Ионии, входившей в состав так называвшейся тогда проконсульской Азии (Асии, см. прим. к XVI:6), большой торговый приморский город, центр деятельности св. Апостола Иоанна Богослова. Упоминаемое здесь посещение Ефеса было первым для апостола язычников.
Adam Clarke: Commentary on the Bible - 1831
17:19: They took him, and brought him unto Areopagus - The Areopagus was a hill not far from the Acropolis, already described, where the supreme court of justice was held; one of the most sacred and reputable courts that had ever existed in the Gentile world. It had its name, Αρειος παγος, Areopagus, or the Hill of Mars, or Ares, from the circumstance, according to poetic fiction, of Mars being tried there, by a court of twelve gods, for the murder of Halirrhothius, son of Neptune: the meaning of which is, that Ares, a Thessalian prince, having slain Halirrhothius, the son of a neighboring prince, for having violated his daughter Alcippe, was here tried by twelve judges, by whom he was honourably acquitted: in the Athenian laws the death of the ravisher was the regular forfeiture for his crime. The justice administered in this court was so strict and impartial, that, it was generally allowed, both the plaintiff and defendant departed satisfied with the decision. "Innocence, when summoned before it, appeared without apprehension; and the guilty, convicted and condemned, retired without daring to murmur." The place in which the judges sat was uncovered; and they held their sittings by night, to the end that nothing might distract their minds from the great business on which they were to decide; and that the sight of the accused might not affect them either with pity or aversion. In reference to this, all pleaders were strictly forbidden to use any means whatever to excite either pity or aversion, or to affect the passions; every thing being confined to simple relation, or statement of facts. When the two parties were produced before the court, they were placed between the bleeding members of victims slain on the occasion, and were obliged to take an oath, accompanied by horrible imprecations on themselves and families, that they would testify nothing but truth. These parties called to witness the eumenides, or furies, the punishers of the perjured in the infernal world; and, to make the greater impression on the mind of the party swearing, the temple dedicated to these infernal deities was contiguous to the court, so that they appeared as if witnessing the oaths and recording the appeal made to themselves. When the case was fully heard, the judges gave their decision by throwing down their flint pebbles, on two boards or tables, one of which was for the condemnation, the other for the acquittal, of the person in question.
Albert Barnes: Notes on the Bible - 1834
17:19: And brought him unto Areopagus - Margin, or "Mars' hill." This was the place or court in which the Areopagites, the celebrated supreme judges of Athens, assembled. It was on a hill almost in the middle of the city; but nothing now remains by which we can determine the form or construction of the tribunal. The hill is almost entirely a mass of stone, and is not easily accessible, its sides being steep and abrupt. On many accounts this was the most celebrated tribunal in the world. Its decisions were distinguished for justice and correctness; nor was there any court in Greece in which so much confidence was placed. This court took cognizance of murders, impieties, and immoralities; they punished vices of all kinds, including idleness; they rewarded the virtuous; they were especially attentive to blasphemies against the gods, and to the performance of the sacred mysteries of religion. It was, therefore, with the greatest propriety that Paul was brought before this tribunal, as being regarded as a setter forth of strange gods, and as being supposed to wish to Introduce a new mode of worship. See Potter's "Antiquities of Greece," book 1, chapter 19; and Travels of Anacharsis, vol. i. 136, 185; ii. 292-295.
May we know - We would know. This seems to have been a respectful inquiry; and it does not appear that Paul was brought there for the sake of trial. There are no accusations; no witnesses; none of the forms of trial. They seem to have resorted thither because it was the place where the subject of religion was usually discussed, and because it was a place of confluence for the citizens, and judges, and wise men of Athens, and of foreigners. The design seems to have been, not to try him, but fairly to canvass the claims of his doctrines. See Act 17:21. It was just an instance of the inquisitive spirit of the people of Athens, willing to hear before they condemned, and to examine before they approved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: Areopagus: or, Mars'-hill, Act 17:22 "It was the highest court in Athens."
May: Act 17:20, Act 24:24, Act 25:22, Act 26:1; Mat 10:18
new: Mar 1:27; Joh 13:34; Jo1 2:7, Jo1 2:8
Geneva 1599
17:19 And they took him, and brought him unto (k) Areopagus, saying, May we know what this new doctrine, whereof thou speakest, [is]?
(k) This was a place called, as one would say, Mars hill, where the judges sat who were called Areopagita upon important matters, who in ancient time arraigned Socrates, and afterward condemned him of impiety.
John Gill
17:19 And they took him,.... Not that they laid hands on him, and carried him away by violence, as a derider of their gods, and an introducer of new ones, in order to punish him; but they invited him to go with them, and they took him along with them in a friendly manner, and had him to a more convenient place for preaching and disputation, and where were many learned men to hear and judge of his doctrine; and this appears from their desire to hear what his doctrine was, and from his quiet departure, after he had ended his discourse:
and brought him unto Areopagus. The Arabic version seems to understand this of a person, rendering it, "and brought him to the most skilful, and the judge of the doctors"; to be heard and examined before him, about the doctrine he preached, who was most capable of judging concerning it; and this might be Dionysius, who is called the Areopagite, and was converted by the apostle, Acts 17:34. The Ethiopic version renders it, "they brought him to the house of their god"; to one of their idols' temple, the temple of Mars, which is not much amiss; for we are told (g), that Areopagus was a street in Athens, in which was the temple of Mars, from whence it had its name; but the Syriac version renders it best of all, "they brought him to the house of judgment, or "court of judicature", which is called Areopagus"; and so it is called "Martium judicium", or Mars's "court of judicature", by Apuleius (h), and "Martis curia", or the "court of Mars", by Juvenal (i), for it was a court where causes were tried, and the most ancient one with the Athenians, being instituted by Cerops, their first king; and is thought to be near as ancient, if not fully as ancient, yea, as more ancient than the sanhedrim, or the court of seventy elders, appointed by Moses among the Jews. It was called Areopagus, because Ares, or Mars, was the first that was judged there (k). The case was this, Alcippe, the daughter of Mars, being ravished by Habirrhothius, the son of Neptune, and caught by Mars in the very fact, was killed by him; upon which Neptune arraigned Mars for the murder, and tried him in this place, by a jury of twelve deities, by whom he was acquitted (l). Hither Paul was brought, not to be tried in a legal manner; for it does not appear that any charge was exhibited against him, or any legal process carried on, only an inquiry was made about his doctrine, and that only to gratify their curiosity:
saying, may we know what this new doctrine, whereof thou speakest, is? for they had never heard of Jesus, nor of salvation by him, nor of the resurrection of the dead; these were all new things to them, and therefore they were the more curious to ask after them, new things being what they were fond of: wherefore they call his doctrine new, not so much by way of reproach, as suggesting it to be a reason why they inquired after it, and why they desired him to give them some account of it; and that it should be a new doctrine with them, or if they reproached it with the charge of novelty, it need not be wondered at in them, when the Jews charged and reproached the doctrine of Christ in like manner, Mk 1:27.
(g) Alex. ab Alex. Genial. Dier. l. 3. c. 5. (h) Milesiarum 10. (i) Satyr. 5. (k) Pausaniae Attica, p. 52. (l) Apellodorus de deorum origine, l. 3, p. 193.
John Wesley
17:19 The Areopagus, or hill of Mars, (dedicated to Mars, the heathen god of war,) was the place where the Athenians held their supreme court of judicature. But it does not appear he was carried thither as a criminal. The original number of its judges was twelve; but afterward it increased to three hundred. These were generally men of the greatest families in Athens, and were famed for justice and integrity.
Robert Jamieson, A. R. Fausset and David Brown
17:19 they took him, and brought him to Areopagus--"the hill where the most awful court of judicature had sat from time immemorial to pass sentence on the greatest criminals, and to decide on the most solemn questions connected with religion. No place in Athens was so suitable for a discourse on the mysteries of religion" [HOWSON]. The apostle, however, was not here on his trial, but to expound more fully what he had thrown out in broken conversations in the Agora.
17:2017:20: Օտարացուցի՛չս իմն բերես ՚ի լսելիս մեր. կամիմք գիտել՝ թէ զի՞նչ կամիցի այս լինել[2564]։ [2564] Ոմանք. Օտարացուցիչ իմն։
20. Օտարոտի բաներ ես մատուցում մեր ականջներին. ուզում ենք իմանալ, թէ դրանք ի՛նչ բաներ կը լինեն»
20 Քանզի մեր ականջներուն օտար բաներ կը բերես, ուրեմն կ’ուզենք իմանալ թէ ի՞նչ պիտի ըլլան անոնք»։
Օտարացուցիչս իմն բերես ի լսելիս մեր, կամիմք գիտել թէ զի՛նչ կամիցի այս լինել:

17:20: Օտարացուցի՛չս իմն բերես ՚ի լսելիս մեր. կամիմք գիտել՝ թէ զի՞նչ կամիցի այս լինել[2564]։
[2564] Ոմանք. Օտարացուցիչ իմն։
20. Օտարոտի բաներ ես մատուցում մեր ականջներին. ուզում ենք իմանալ, թէ դրանք ի՛նչ բաներ կը լինեն»
20 Քանզի մեր ականջներուն օտար բաներ կը բերես, ուրեմն կ’ուզենք իմանալ թէ ի՞նչ պիտի ըլլան անոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2020: Ибо что-то странное ты влагаешь в уши наши. Посему хотим знать, что это такое?
17:20  ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν· βουλόμεθα οὗν γνῶναι τίνα θέλει ταῦτα εἶναι.
17:20. ξενίζοντα (To-guesting-to) γάρ (therefore) τινα (to-ones) εἰσφέρεις (thou-bear-into) εἰς (into) τὰς (to-the-ones) ἀκοὰς (to-hearings) ἡμῶν: (of-us) βουλόμεθα ( we-purpose ) οὖν (accordingly) γνῶναι (to-have-had-acquainted) τίνα (to-what-one) θέλει ( thou-determine ) ταῦτα (the-ones-these) εἶναι. (to-be)
17:20. nova enim quaedam infers auribus nostris volumus ergo scire quidnam velint haec esseFor thou bringest in certain new things to our ears. We would know therefore what these things mean.
20. For thou bringest certain strange things to our ears: we would know therefore what these things mean.
17:20. For you bring certain new ideas to our ears. And so we would like to know what these things mean.”
17:20. For thou bringest certain strange things to our ears: we would know therefore what these things mean.
For thou bringest certain strange things to our ears: we would know therefore what these things mean:

20: Ибо что-то странное ты влагаешь в уши наши. Посему хотим знать, что это такое?
17:20  ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν· βουλόμεθα οὗν γνῶναι τίνα θέλει ταῦτα εἶναι.
17:20. nova enim quaedam infers auribus nostris volumus ergo scire quidnam velint haec esse
For thou bringest in certain new things to our ears. We would know therefore what these things mean.
17:20. For you bring certain new ideas to our ears. And so we would like to know what these things mean.”
17:20. For thou bringest certain strange things to our ears: we would know therefore what these things mean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Обычная проповедь Ап. Павла в синагоге пришлась, по-видимому, по сердцу ефесских иудеев, которые "просили его побыть у них долее", но "приближающийся праздник в Иерусалиме", - вероятно, Пасхи или Пятидесятницы - было "нужно непременно провести" апостолу (почему? неизвестно) в Иерусалиме, и он не мог исполнить их просьбы, обещая вернуться опять, что и исполнил (XIX:1).

"Если будет угодно Богу..." - ср. Иак IV:13-16.
Adam Clarke: Commentary on the Bible - 1831
17:20: Thou bringest - strange things to our ears - The doctrine of the apostles was different from any they had ever heard: it was wholly spiritual and divine; thus it was strange: it was contrary to their customs and manners; and thus it was strange also. As it spoke much of the exaltation and glory of Jesus Christ, they supposed him to be a setter forth of strange gods: and, therefore, on the authority of the laws, which forbade the introduction of any new deities, or modes of worship, he was called before the Areopagus.
Albert Barnes: Notes on the Bible - 1834
17:20: Certain strange things - Literally, something pertaining to a foreign country or people. Here it means something unusual or remarkable - something different from what they had been accustomed to hear from their philosophers.
What these things mean - We would understand more clearly what is affirmed respecting Jesus and the resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: strange: Hos 8:12; Mat 19:23-25; Mar 10:24-26; Joh 6:60, Joh 7:35, Joh 7:36; Co1 1:18, Co1 1:23; Co1 2:14; Heb 5:11; Pe1 4:4
what: Act 2:12, Act 10:17; Mar 9:10
John Gill
17:20 For thou bringest certain strange things to our ears,.... Strange doctrines and strange deities, such as they had never heard of before:
we would know therefore what these things mean; they desire he would explain these things to them, and let them know the rise, and ground, and nature, and end, and design of them.
17:2117:21: Զի Աթենացիք ամենեքին՝ եւ ե՛կքն օտարք՝ ո՛չ յայլ ինչ պարապէին, բայց ասել ինչ, կամ լսել նորագոյնս[2565]։ [2565] Ոմանք. Ամենեքեան եւ եկք օտ՛՛։
21. (որովհետեւ աթենացիք բոլորը, ինչպէս նաեւ օտար եկուորները այլ բանով չէին զբաղւում, քան միայն ասելով կամ լսելով մի աւելի նոր խօսք):
21 Վասն զի Աթենացիները ամէնքն ալ ու հոն կեցող օտարականները ուրիշ բանի չէին պարապեր, բայց միայն նոր բան խօսելու կամ լսելու։
Զի Աթենացիք ամենեքին եւ եկքն օտարք ոչ յայլ ինչ պարապէին, բայց ասել ինչ կամ լսել նորագոյնս:

17:21: Զի Աթենացիք ամենեքին՝ եւ ե՛կքն օտարք՝ ո՛չ յայլ ինչ պարապէին, բայց ասել ինչ, կամ լսել նորագոյնս[2565]։
[2565] Ոմանք. Ամենեքեան եւ եկք օտ՛՛։
21. (որովհետեւ աթենացիք բոլորը, ինչպէս նաեւ օտար եկուորները այլ բանով չէին զբաղւում, քան միայն ասելով կամ լսելով մի աւելի նոր խօսք):
21 Վասն զի Աթենացիները ամէնքն ալ ու հոն կեցող օտարականները ուրիշ բանի չէին պարապեր, բայց միայն նոր բան խօսելու կամ լսելու։
zohrab-1805▾ eastern-1994▾ western am▾
17:2121: Афиняне же все и живущие [у них] иностранцы ни в чем охотнее не проводили время, как в том, чтобы говорить или слушать что-- нибудь новое.
17:21  ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον.
17:21. Ἀθηναῖοι ( Athene-belonged ) δὲ (moreover) πάντες ( all ) καὶ (and) οἱ (the-ones) ἐπιδημοῦντες ( assembling-upon-unto ) ξένοι ( guested ) εἰς (into) οὐδὲν (to-not-moreover-one) ἕτερον (to-different) ηὐκαίρουν (they-were-goodly-timing-unto,"ἢ (or) λέγειν (to-forth) τι (to-a-one) ἢ (or) ἀκούειν (to-hear) τι (to-a-one) καινότερον. (to-more-fresh)
17:21. Athenienses autem omnes et advenae hospites ad nihil aliud vacabant nisi aut dicere aut audire aliquid novi(Now all the Athenians and strangers that were there employed themselves in nothing else, but either in telling or in hearing some new thing.)
21. ( Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)
17:21. (Now all the Athenians, and arriving visitors, were occupying themselves with nothing other than speaking or hearing various new ideas.)
17:21. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing:

21: Афиняне же все и живущие [у них] иностранцы ни в чем охотнее не проводили время, как в том, чтобы говорить или слушать что-- нибудь новое.
17:21  ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον.
17:21. Athenienses autem omnes et advenae hospites ad nihil aliud vacabant nisi aut dicere aut audire aliquid novi
(Now all the Athenians and strangers that were there employed themselves in nothing else, but either in telling or in hearing some new thing.)
17:21. (Now all the Athenians, and arriving visitors, were occupying themselves with nothing other than speaking or hearing various new ideas.)
17:21. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
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
17:21: All the Athenians and strangers which were there - As Athens was renowned for its wisdom and learning, it became a place of public resort for philosophers and students from different parts of the then civilized world. The flux of students was in consequence great; and these, having much leisure time, would necessarily be curious to know what was passing in the world, and would frequently assemble together, in places of public resort, to meet with strangers just come to the city; and either, as St. Luke says, to tell or hear some new thing.
"The Athenian writers give the same account of their fellow citizens. Demosthenes, in his reply to Epist. Philippi, represents the Athenians as πυνθανομενοι κατα την αγοραν, ει τι λεγεται νεωτερον; inquiring, in the place of public resort, if there are any News. We find, likewise, that when Thucydides, iii. 38, had said, μετα καινοτητος μεν λογου απατασθαι αριϚοι, Ye are excellent in suffering yourselves to be deceived by Novelty of speech, the old scholiast makes this remark upon it, (almost in the words of St. Luke), ταυτα προς τους. Αθηναιους αινιττεται, ουδεν τι μελετωντας, πλην λεγειν τι και ακουειν καινον; He here blames the Athenians, who made it their only business to tell and hear something that was New." - Bp. Pearce. This is a striking feature of the city of London in the present day. The itch for news, which generally argues a worldly, shallow, or unsettled mind, is wonderfully prevalent: even ministers of the Gospel, negligent of their sacred function, are become in this sense Athenians; so that the book of God is neither read nor studied with half the avidity and spirit as a newspaper. These persons, forgetful not only of their calling, but of the very spirit of the Gospel, read the account of a battle with the most violent emotions; and, provided the victory falls to their favourite side, they exult and triumph in proportion to the number of thousands that have been slain! It is no wonder if such become political preachers, and their sermons be no better than husks for swine. To such the hungry sheep look up, and are not fed. God pity such miserable Athenians, and direct them to a more suitable employment!
Albert Barnes: Notes on the Bible - 1834
17:21: For all the Athenians - This was their general character.
And strangers which were there - Athens was greatly distinguished for the celebrity of its schools of philosophy. It was at that time at the head of the literary world. Its arts and its learning were celebrated in all lands. It is known, therefore, that it was the favorite resort of people of other nations, who came there to become acquainted with its institutions and to listen to its sages.
Spent their time in nothing else - The learned and subtle Athenians gave themselves much to speculation, and employed themselves in examining the various new systems of philosophy that were proposed. Strangers and foreigners who were there, having much leisure, would also give themselves to the same inquiries.
But either to tell or to hear some new thing - Greek: "something newer" - καινότερον kainoteron. The latest news; or the latest subject of inquiry proposed. This is well known to have been the character of the people of Athens at all times. "Many of the ancient writers I bear witness to the garrulity, and curiosity, and intemperate desire of novelty among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a public or private nature (Kuinoel). Thus, Thucydides (3, 38) says of them, "You excel in suffering yourselves to be deceived with novelty of speech." On which the old scholiast makes this remark, almost in the words of Luke: "He (Thucydides) here blames the Athenians, who care for nothing else but to tell or to hear something new." Thus, Aelian (5, 13) says of the Athenians that they are versatile in novelties. Thus, Demosthenes represents the Athenians "as inquiring in the place of public resort if there were any news" - τι νεώτερον ti neō teron Meurslus has shown, also, that there were more than 300 public places in Athens of public resort, where the principal youth and reputable citizens were accustomed to meet for the purpose of conversation and inquiry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: spent: Eph 5:16; Col 4:5; Th2 3:11, Th2 3:12; Ti1 5:13; Ti2 2:16, Ti2 2:17
Geneva 1599
17:21 (11) (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
(11) The wisdom of man is vanity.
John Gill
17:21 For all the Athenians,.... The natives of Athens, who were born and lived there, and were inhabitants of the city, and free of it:
and strangers which were there; who came there from several parts of the world, to get wisdom and knowledge, to learn the several arts and sciences, and to attend the several sects of philosophers they made choice of:
spent their time in nothing else but either to tell or to hear some new thing; that is, they did so for the most part; and this was the complexion and taste of the generality of them; and with this agrees what Demosthenes himself says of them (m),
"we, says he (for the truth shall be said), sit here, , "doing nothing"----inquiring in the court, , "whether any new thing is said."''
The character of such persons is given, and they are described in a very lively manner by Theophrastus (n). The Jewish doctors, at this time, were much of the same cast in their divinity schools; the usual question asked, when they met one another, was, , "what new thing" have you in the divinity school today (o)?
(m) Respons. ad Philippi Epistolam. (n) Ethic. character. p. 13. (o) T. Hieros. Taanith, fol. 75. 4. Bemidbar Rabba, sect. 14. fol. 212. 4.
John Wesley
17:21 And the strangers sojourning there - And catching the distemper of them. Some new thing - The Greek word signifies some newer thing. New things quickly grew cheap, and they wanted those that were newer still.
Robert Jamieson, A. R. Fausset and David Brown
17:21 all the Athenians . . . spent their time in nothing else but to tell or hear some new thing--literally, "newer thing," as if what was new becoming presently stale, they craved something still more new [BENGEL]. This lively description of the Athenian character is abundantly attested by their own writers.
17:2217:22: Եկաց Պաւղոս ՚ի մէջ Արիսպագին՝ եւ ասէ. Ա՛րք Աթենացիք, ըստ ամենայնի իբրեւ պաշտօնասէրս տեսանեմ զձեզ[2566]։ [2566] Ոմանք. ՚Ի մէջ Արիոսպագին՝ եւ ասէ... իբր պաշտօնա՛՛։
22. Պօղոսը կանգնեց Արիսպագոսի մէջտեղում եւ ասաց. «Աթենացինե՛ր, տեսնում եմ, որ դուք ըստ ամենայնի ջերմեռանդ հաւատասէր էք,
22 Այն ատեն Պօղոս Արիսպագոսի մէջ կայնեցաւ ու ըսաւ. «Ո՛վ Աթենացի մարդիկ, ամէն կողմանէ խիստ կրօնասէր կը տեսնեմ ձեզ։
Եկաց Պաւղոս ի մէջ Արիսպագին եւ ասէ. Արք Աթենացիք, ըստ ամենայնի իբրեւ պաշտօնասէրս տեսանեմ զձեզ:

17:22: Եկաց Պաւղոս ՚ի մէջ Արիսպագին՝ եւ ասէ. Ա՛րք Աթենացիք, ըստ ամենայնի իբրեւ պաշտօնասէրս տեսանեմ զձեզ[2566]։
[2566] Ոմանք. ՚Ի մէջ Արիոսպագին՝ եւ ասէ... իբր պաշտօնա՛՛։
22. Պօղոսը կանգնեց Արիսպագոսի մէջտեղում եւ ասաց. «Աթենացինե՛ր, տեսնում եմ, որ դուք ըստ ամենայնի ջերմեռանդ հաւատասէր էք,
22 Այն ատեն Պօղոս Արիսպագոսի մէջ կայնեցաւ ու ըսաւ. «Ո՛վ Աթենացի մարդիկ, ամէն կողմանէ խիստ կրօնասէր կը տեսնեմ ձեզ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2222: И, став Павел среди ареопага, сказал: Афиняне! по всему вижу я, что вы как бы особенно набожны.
17:22  σταθεὶς δὲ [ὁ] παῦλος ἐν μέσῳ τοῦ ἀρείου πάγου ἔφη, ἄνδρες ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
17:22. σταθεὶς (Having-been-stood) δὲ (moreover) Παῦλος (a-Paulos) ἐν (in) μέσῳ (unto-middle) τοῦ (of-the-one) Ἀρείου (of-ares-belonged) Πάγου (of-a-crag) ἔφη (it-was-declaring,"Ἄνδρες (Men) Ἀθηναῖοι , ( Athene-belonged ,"κατὰ (down) πάντα ( to-all ) ὡς (as) δεισιδαιμονεστέρους ( to-more-daimon-dired ) ὑμᾶς (to-ye) θεωρῶ: (I-surveil-unto)
17:22. stans autem Paulus in medio Ariopagi ait viri athenienses per omnia quasi superstitiosiores vos videoBut Paul, standing in the midst of the Areopagus, said: Ye men of Athens, I perceive that in all things you are too superstitious.
22. And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things I perceive that ye are somewhat superstitious.
17:22. But Paul, standing in the middle of the Areopagus, said: “Men of Athens, I perceive that in all things you are rather superstitious.
17:22. Then Paul stood in the midst of Mars’ hill, and said, [Ye] men of Athens, I perceive that in all things ye are too superstitious.
Then Paul stood in the midst of Mars' hill, and said, [Ye] men of Athens, I perceive that in all things ye are too superstitious:

22: И, став Павел среди ареопага, сказал: Афиняне! по всему вижу я, что вы как бы особенно набожны.
17:22  σταθεὶς δὲ [ὁ] παῦλος ἐν μέσῳ τοῦ ἀρείου πάγου ἔφη, ἄνδρες ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
17:22. stans autem Paulus in medio Ariopagi ait viri athenienses per omnia quasi superstitiosiores vos video
But Paul, standing in the midst of the Areopagus, said: Ye men of Athens, I perceive that in all things you are too superstitious.
17:22. But Paul, standing in the middle of the Areopagus, said: “Men of Athens, I perceive that in all things you are rather superstitious.
17:22. Then Paul stood in the midst of Mars’ hill, and said, [Ye] men of Athens, I perceive that in all things ye are too superstitious.
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
22: "Побывав в Кесарии", так называемой Стратоновой, приморском городе Палестины, где апостол высадился после переезда через море.

Кратковременное пребывание Павла в Иерусалиме, без указания на особенную какую-либо деятельность его в этом городе, объясняется, вероятно, осторожным опасением его, как бы не возбудить излишнего раздражения иудеев, могущего расстроить его дальнейшие планы, как случилось в следующее посещение им Иерусалима (XXI:27: и дал. ). Посему, боясь не смерти и страданий за Христа, а лишения возможности проповедать Слово Божие, он спешит в новое путешествие в языческие страны (23: ст. и д. ).

Апостол направляется прежде всего в Антиохию Сирийскую (см. XI:19). "Он питал к этому городу особенную любовь - это человеческое чувство: потому что здесь ученики стали называться христианами; здесь он был предан благодати Божией; здесь он успешно окончил дело касательно учения об обрезании" (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Athens.
22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

We have here St. Paul's sermon at Athens. Divers sermons we have had, which the apostles preached to the Jews, or such Gentiles as had an acquaintance with and veneration for the Old Testament, and were worshippers of the true and living God; and all they had to do with them was to open and allege that Jesus is the Christ; but here we have a sermon to heathens, that worshipped false gods, and were without the true God in the world, and to them the scope of their discourse was quite different from what it was to the other. In the former case their business was to lead their hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and the worship of him. One discourse of this kind we had before to the rude idolaters of Lystra that deified the apostles (ch. xiv. 15); this recorded here is to the more polite and refined idolaters at Athens, and an admirable discourse it is, and every way suited to his auditory and the design he had upon them.

I. He lays down this, as the scope of his discourse, that he aimed to bring them to the knowledge of the only living and true God, as the sole and proper object of their adoration. He is here obliged to lay the foundation, and to instruct them in the first principle of all religion, that there is a God, and that God is but one. When he preached against the gods they worshipped, he had no design to draw them to atheism, but to the service of the true Deity. Socrates, who had exposed the pagan idolatry, was indicted in this very court, and condemned, not only because he did not esteem those to be gods whom the city esteemed to be so, but because he introduced new demons; and this was the charge against Paul. Now he tacitly owns the former part of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but reduce them to the knowledge of one God, the Ancient of days. Now,

1. He shows them that they needed to be instructed herein; for they had lost the knowledge of the true God that made them, in the worship of false gods that they had made (Deos qui rogat ille facit--He who worships the gods makes them): I perceive that in all things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped demons, spirits that they supposed inhabited the images to which they directed their worship. "It is time for you to be told that there is but one God who are multiplying deities above any of your neighbours, and mingle your idolatries with all your affairs. You are in all things too superstitious--deisidaimonesteroi, you easily admit every thing that comes under a show of religion, but it is that which corrupts it more and more; I bring you that which will reform it." Their neighbours praised them for this as a pious people, but Paul condemns them for it. Yet it is observable how he mollifies the charge, does not aggravate it, to provoke them. He uses a word which among them was taken in a good sense: You are every way more than ordinarily religious, so some read it; you are very devout in your way. Or, if it be taken in a bad sense, it is mitigated: "You are as it were (hos) more superstitious than you need be;" and he says no more than what he himself perceived; theoro--I see it, I observe it. They charged Paul with setting forth new demons: "Nay," says he, "you have demons enough already; I will not add to the number of them."

2. He shows them that they themselves had given a fair occasion for the declaring of this one true God to them, by setting up an altar, To the unknown God, which intimated an acknowledgment that there was a God who was yet to them an unknown God; and it is sad to think that at Athens, a place which was supposed to have the monopoly of wisdom, the true God was an unknown God, the only God that was unknown. "Now you ought to bed Paul welcome, for this is the God whom he comes to make known to you, the God whom you tacitly complain that you are ignorant of." There, where we are sensible we are defective and come short, just there, the gospel takes us up, and carries us on.

(1.) Various conjectures the learned have concerning this altar dedicated to the unknown God. [1.] Some think the meaning is, To the God whose honour it is to be unknown, and that they intended the God of the Jews, whose name is ineffable, and whose nature is unsearchable. It is probable they had heard from the Jews, and from the writings of the Old Testament, of the God of Israel, who had proved himself to be above all gods, but was a God hiding himself, Isa. xlv. 15. The heathen called the Jews' God, Deus incertus, incertum Mosis Numen--an uncertain God, the uncertain Deity of Moses, and the God without name. Now this God, says Paul, this God, who cannot by searching be found out to perfection, I now declare unto you. [2.] Others think the meaning is, To the God whom it is our unhappiness not to know, which intimates that they would think it their happiness to know him. Some tell us that upon occasion of a plague that raged at Athens, when they had sacrificed to all their gods one after another for the staying of the plague, they were advised to let some sheep go where they pleased, and, where they lay down, to build an altar, to prosekonti Theo--to the proper God, or the God to whom that affair of staying the pestilence did belong; and, because they knew not how to call him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us they had many altars inscribed, To the gods of Asia, Europe, and Africa--To the unknown God: and some of the neighbouring countries used to swear by the God that was unknown at Athens; so Lucian.

(2.) Observe, how modestly Paul mentions this. That he might not be thought a spy, nor one that had intruded himself more than became a stranger into the knowledge of their mysteries, he tells them that he observed it as he passed by, and saw their devotions, or their sacred things. It was public, and he could not forbear seeing it, and it was proper enough to make his remarks upon the religion of the place; and observe how prudently and ingeniously he takes occasion from this to bring in his discourse of the true God. [1.] He tells them that the God he preached to them was one that they did already worship, and therefore he was not a setter forth of new or strange gods: "As you have a dependence upon him, so he has had some kind of homage from you." [2.] He was one whom they ignorantly worshipped, which was a reproach to them, who were famous all the world over for their knowledge. "Now," says he, "I come to take away that reproach, that you may worship him understandingly whom how you worship ignorantly; and it cannot but be acceptable to have your blind devotion turned into a reasonable service, that you may not worship you know not what."

II. He confirms his doctrine of one living and true God, by his works of creation and providence: "The God whom I declare unto you to be the sole object of your devotion, and call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead." The Gentiles in general, and the Athenians particularly, in their devotions were governed, not by their philosophers, many of whom spoke clearly and excellently well of one supreme Numen, of his infinite perfections and universal agency and dominion (witness the writings of Plato, and long after of Cicero); but by their poets, and their idle fictions. Homer's works were the Bible of the pagan theology, or demonology rather, not Plato's; and the philosophers tamely submitted to this, rested in their speculations, disputed them among themselves, and taught them to their scholars, but never made the use they ought to have made of them in opposition to idolatry; so little certainty were they at concerning them, and so little impression did these things make upon them! Nay, they ran themselves into the superstition of their country, and thought they ought to do so. Eamus ad communem errorem--Let us embrace the common error. Now Paul here sets himself, in the first place, to reform the philosophy of the Athenians (he corrects the mistakes of that), and to give them right notions of the one only living and true God, and then to carry the matter further than they ever attempted for the reforming of their worship, and the bringing them off from their polytheism and idolatry. Observe what glorious things Paul here says of that God whom he served, and would have them to serve.

1. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. This was admitted by many of the philosophers; but those of Aristotle's school denied it, and maintained "that the world was from eternity, and every thing always was from eternity, and every thing always was what now it is." Those of the school of Epicurus fancied "that the world was made by a fortuitous concourse of atoms, which, having been in perpetual motion, at length accidently jumped into this frame." Against both these Paul here maintains that God by the operations of an infinite power, according to the contrivance of an infinite wisdom, in the beginning of time made the world and all things therein, the origin of which was owing, not as they fancied to an eternal matter, but to an eternal mind.

2. He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law.

3. He is, in a particular manner, the Creator of men, of all men (v. 26): He made of one blood all nations of men. He made the first man, he makes every man, is the former of every man's body and the Father of every man's spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. Descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged in mutual affection and assistance, as fellow-creatures and brethren. Have we not all one Father? Hath not one God created us? Mal. ii. 10. He hath made them to dwell on all the face of the earth, which, as a bountiful benefactor, he has given, with all its fulness, to the children of men. He made them not to live in one place, but to be dispersed over all the earth; one nation therefore ought not to look with contempt upon another, as the Greeks did upon all other nations; for those on all the face of the earth are of the same blood. The Athenians boasted that they sprung out of their own earth, were aborigines, and nothing akin by blood to any other nation, which proud conceit of themselves the apostle here takes down.

4. That he is the great benefactor of the whole creation (v. 25): He giveth to all life, and breath, and all things. He not only breathed into the first man the breath of life, but still breathes it into every man. He gave us these souls he formed the spirit of man within him. He not only gave us our life and breath, when he brought us into being, but he is continually giving them to us; his providence is a continued creation; he holds our souls in life; every moment our breath goes forth, but he graciously gives it us again the next moment; it is no only his air that we breathe in, but it is in his hand that our breath is, Dan. v. 23. He gives to all the children of men their life and breath; for as the meanest of the children of men live upon him, and receive from him, so the greatest, the wisest philosophers and mightiest potentates, cannot live without him. He gives to all, not only to all the children of men, but to the inferior creatures, to all animals, every thing wherein is the breath of life (Gen. vi. 17); they have their life and breath from him, and where he gives life and breath he gives all things, all other things needful for the support of life. The earth is full of his goodness, Ps. civ. 24, 27.

5. That he is the sovereign disposer of all the affairs of the children of men, according to the counsel of his will (v. 26): He hath determined the times before appointed, and the bounds of their habitation. See here, (1.) The sovereignty of God's disposal concerning us: he hath determined every event, horisas, the matter is fixed; the disposals of Providence are incontestable and must not be disputed, unchangeable and cannot be altered. (2.) The wisdom of his disposals; he hath determined what was before appointed. The determinations of the Eternal Mind are not sudden resolves, but the counterparts of an eternal counsel, the copies of divine decrees. He performeth the thing that is appointed for me, Job xxiii. 14. Whatever comes forth from God was before all worlds hid in God. (3.) The things about which his providence is conversant; these are time and place: the times and places of our living in this world are determined and appointed by the God that made us. [1.] He has determined the times that are concerning us. Times to us seem changeable, but God has fixed them. Our times are in his hand, to lengthen or shorten, embitter or sweeten, as he pleases. He has appointed and determined the time of our coming into the world, and the time of our continuance in the world; our time to be born, and our time to die (Eccl. iii. 1, 2), and all that little that lies between them--the time of all our concernments in this world. Whether they be prosperous times or calamitous times, it is he that has determined them; and on him we must depend, with reference to the times that are yet before us. [2.] He has also determined and appointed the bounds of our habitation. He that appointed the earth to be a habitation for the children of men has appointed to the children of men a distinction of habitations upon the earth, has instituted such a thing as property, to which he has set bounds to keep us from trespassing one upon another. The particular habitations in which our lot is cast, the place of our nativity and of our settlement, are of God's determining and appointing, which is a reason why we should accommodate ourselves to the habitations we are in, and make the best of that which is.

6. That he is not far from every one of us, v. 27. He is every where present, not only is at our right hand, but has possessed our reins (Ps. cxxxix. 13), has his eye upon us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have him with them in those images, the absurdity of which the apostle here shows; for he in an infinite Spirit, that is not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presentiate him to ourselves by any image. He is nigh unto us, both to receive the homage we render him and to give the mercies we ask of him, wherever we are, though near no altar, image, or temple. The Lord of all, as he is rich (Rom. x. 12), so he is nigh (Deut. iv. 7), to all that call upon him. He that wills us to pray every where, assures us that he is no where far from us; whatever country, nation, or profession we are of, whatever our rank and condition in the world are, be we in a palace or in a cottage, in a crowd or in a corner, in a city or in a desert, in the depths of the sea or afar off upon the sea, this is certain, God is not far from every one of us.

7. That in him we live, and move, and have our being, v. 28. We have a necessary and constant dependence upon his providence, as the streams have upon the spring, and the beams upon the sun. (1.) In him we live; that is, the continuance of our lives is owing to him and the constant influence of his providence; he is our life, and the length of our days. It is not only owing to his patience and pity that our forfeited lives are not cut off, but it is owing to his power, and goodness, and fatherly care, that our frail lives are prolonged. There needs not a positive act of his wrath to destroy us; if he suspend the positive acts of his goodness, we die of ourselves. (2.) In him we move; it is by the uninterrupted concourse of his providence that our souls move in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out towards their proper objects. It is likewise by him that our souls move our bodies; we cannot stir a hand, or foot, or a tongue, but by him, who, as he is the first cause, so he is the first mover. (3.) In him we have our being; not only from him we had it at first, but in him we have it still; to his continued care and goodness we owe it, not only that we have a being and are not sunk into nonentity, but that we have our being, have this being, were and still are of such a noble rank of beings, capable of knowing and enjoying God; and are not thrust into the meanness of brutes, nor the misery of devils.

8. That upon the whole matter we are God's offspring; he is our Father that begat us (Deut. xxxii. 6, 18), and he hath nourished and brought us up as children, Isa. i. 2. The confession of an adversary in such a case is always looked upon to be of use as argumentum ad hominem--an argument to the man, and therefore the apostle here quotes a saying of one of the Greek poets, Aratus, a native of Cilicia, Paul's countryman, who, in his Phenomena, in the beginning of his book, speaking of the heathen Jupiter, that is, in the poetical dialect, the supreme God, says this of him, tou gar kai genos esmen--for we are also his offspring. And he might have quoted other poets to the purpose of what he was speaking, that in God we live and move:--

Spiritus intus alit, totamque infusa per artus
Mens agitat molem.

This active mind, infus'd through all the space,
Unites and mingles with the mighty mass.--Virgil, Æneid vi.

Est Deus in nobis, agitante calescimus illo.

'Tis the Divinity that warms our hearts.--Ovid, Fast. vi.

Jupiter est quodeunque vides,
Quocunque moveris.

Where'er you look, where'er you rove
'The spacious scene is full of Jove.--Lucan, lib. ii.
But he chooses this of Aratus, as having much in a little. By this it appears not only that Paul was himself a scholar, but that human learning is both ornamental and serviceable to a gospel minister, especially for the convincing of those that are without; for it enables him to beat them at their own weapons, and to cut off Goliath's head with his own sword. How can the adversaries of truth be beaten out of their strong-holds by those that do not know them? It may likewise shame God's professing people, who forget their relation to God, and walk contrary to it, that a heathen poet could say of God, We are his offspring, formed by him, formed for him, more the care of his providence than ever any children were the care of their parents; and therefore are obliged to obey his commands, and acquiesce in his disposals, and to be unto him for a name and a praise. Since in him and upon him we live, we ought to live to him; since in him we move, we ought to move towards him; and since in him we have our being, and from him we receive all the supports and comforts of our being, we ought to consecrate our being to him, and to apply to him for a new being, a better being, an eternal well-being.

III. From all these great truths concerning God, he infers the absurdity of their idolatry, as the prophets of old had done. If this be so, 1. Then God cannot be represented by an image. If we are the offspring of God, as we are spirits in flesh, then certainly he who is the Father of our spirits (and they are the principal part of us, and that part of us by which we are denominated God's offspring) is himself a Spirit, and we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device, v. 29. We wrong God, and put an affront upon him, if we think so. God honoured man in making his soul after his own likeness; but man dishonours God if he makes him after the likeness of his body. The Godhead is spiritual, infinite, immaterial, incomprehensible, and therefore it is a very false and unjust conception which an image gives us of God, be the matter ever so rich, fold or silver; be the shape ever so curious, and be it ever so well graven by art or man's device, its countenance, posture, or dress, ever so significant, it is a teacher of lies. 2. Then he dwells not in temples made with hands, v. 24. He is not invited to any temple men can build for him, nor confined to any. A temple brings him never the nearer to us, nor keeps him ever the longer among us. A temple is convenient for us to come together in to worship God; but God needs not any place of rest or residence, nor the magnificence and splendour of any structure, to add to the glory of his appearance. A pious, upright heart, a temple not made with hands, but by the Spirit of God, is that which he dwells in, and delights to dwell in. See 1 Kings viii. 27; Isa. lxvi. 1, 2. 3. Then he is not worshipped, therapeuetai, he is not served, or ministered unto, with men's hands, as though he needed any thing, v. 25. He that made all, and maintains all, cannot be benefited by any of our services, nor needs them. If we receive and derive all from him, he is all-sufficient, and therefore cannot but be self-sufficient, and independent. What need can God have of our services, or what benefit can he have by them, when he has all perfection in himself, and we have nothing that is good but what we have from him? The philosophers, indeed, were sensible of this truth, that God has no need of us or our services; but the vulgar heathen built temples and offered sacrifices to their gods, with an opinion that they needed houses and food. See Job xxxv. 5-8; Ps. l. 8, &c. 4. Then it concerns us all to enquire after God (v. 27): That they should seek the Lord, that is, fear and worship him in a right manner. Therefore God has kept the children of men in a constant dependence upon him for life and all the comforts of life, that he might keep them under constant obligations to him. We have plain indications of God's presence among us, his presidency over us, the care of his providence concerning us, and his bounty to us, that we might be put upon enquiring, Where is God our Maker, who giveth songs in the night, who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? Job xxxv. 10, 11. Nothing, one would think, should be more powerful with us to convince us that there is a God, and to engage us to seek his honour and glory in our services, and to seek our happiness in his favour and love, than the consideration of our own nature, especially the noble powers and faculties of our own souls. If we reflect upon these, and contemplate these, we may perceive both our relation and obligation to a God above us. Yet so dark is this discovery, in comparison with that by divine revelation, and so unapt are we to receive it, that those who have no other could but haply feel after God and find him. (1.) It was very uncertain whether they could by this searching find out God; it is but a peradventure: if haply they might. (2.) If they did find out something of God, yet it was but some confused notions of him; they did but feel after him, as men in the dark, or blind men, who lay hold on a thing that comes in their way, but know not whether it be that which they are in quest of or no. It is a very confused notion which this poet of theirs has of the relation between God and man, and very general, that we are his offspring: as was also that of their philosophers. Pythagoras said, Theion genos esti brotoios--Men have a sort of a divine nature. And Heraclitus (apud Lucian) being asked, What are men? answered, Theoi thnetoi--Mortal gods; and, What are the gods? answered, athanatoi anthropoi--Immortal men. And Pindar saith (Nemean, Ode 6), En andron hen theon genos--God and man are near a-kin. It is true that by the knowledge of ourselves we may be led to the knowledge of God, but it is a very confused knowledge. This is but feeling after him. We have therefore reason to be thankful that by the gospel of Christ we have notices given us of God much clearer than we could have by the light of nature; we do not now feel after him, but with open face behold, as in a glass, the glory of God.

IV. He proceeds to call them all to repent of their idolatries, and to turn from them, v. 30, 31. This is the practical part of Paul's sermon before the university; having declared God to them (v. 23), he properly presses upon them repentance towards God, and would also have taught them faith towards our Lord Jesus Christ, if they had had the patience to hear him. Having shown them the absurdity of their worshipping other gods, he persuades them to go on no longer in that foolish way of worship, but to return from it to the living and true God. Observe,

1. The conduct of God towards the Gentile world before the gospel came among them: The times of this ignorance God winked at. (1.) They were times of great ignorance. Human learning flourished more than ever in the Gentile world just before Christ's time; but in the things of God they were grossly ignorant. Those are ignorant indeed who either know not God or worship him ignorantly; idolatry was owing to ignorance. (2.) These times of ignorance God winked at. Understand it, [1.] As an act of divine justice. God despised or neglected these times of ignorance, and did not send them his gospel, as now he does. It was very provoking to him to see his glory thus given to another; and he detested and hated these times. So some take it. Or rather, [2.] As an act of divine patience and forbearance. He winked at these times; he did not restrain them from these idolatries by sending prophets to them, as he did to Israel; he did not punish them in their idolatries, as he did Israel; but gave them the gifts of his providence, ch. xiv. 16, 17. These things thou hast done, and I kept silence, Ps. l. 21. He did not give them such calls and motives to repentance as he does now. He let them alone. Because they did not improve the light they had, but were willingly ignorant, he did not send them greater lights. Or, he was not quick and severe with them, but was long-suffering towards them, because they did it ignorantly, 1 Tim. i. 13.

2. The charge God gave to the Gentile world by the gospel, which he now sent among them: He now commandeth all men every where to repent--to change their mind and their way, to be ashamed of their folly and to act more wisely, to break off the worship of idols and bind themselves to the worship of the true God. Nay, it is to turn with sorrow and shame from every sin, and with cheerfulness and resolution to every duty. (1.) This is God's command. It had been a great favour if he had only told us that there was room left for repentance, and we might be admitted to it; but he goes further, he interposes his own authority for our good, and has made that our duty which is our privilege. (2.) It is his command to all men, every where,--to men, and not to angels, that need it not,--to men, and not to devils, that are excluded the benefit of it,--to all men in all places; all men have made work for repentance, and have cause enough to repent, and all men are invited to repent, and shall have the benefit of it. The apostles are commissioned to preach this every where. The prophets were sent to command the Jews to repent; but the apostles were sent to preach repentance and remission of sins to all nations. (3.) Now in gospel times it is more earnestly commanded, because more encouraged than it had been formerly. Now the way of remission is more opened than it had been, and the promise more fully confirmed; and therefore now he expects we should all repent. "Now repent; now at length, now in time, repent; for you have too long gone on in sin. Now in time repent, for it will be too late shortly."

3. The great reason to enforce this command, taken from the judgment to come. God commands us to repent, because he hath appointed a day in which he will judge the world in righteousness (v. 31), and has now under the gospel made a clearer discovery of a state of retribution in the other world than ever before. Observe, (1.) The God that made the world will judge it; he that gave the children of men their being and faculties will call them to an account for the use they have made of them, and recompense them accordingly, whether the body served the soul in serving God or the soul was a drudge to the body in making provision for the flesh; and every man shall receive according to the things done in the body, 2 Cor. v. 10. The God that now governs the world will judge it, will reward the faithful friends of his government and punish the rebels. (2.) There is a day appointed for this general review of all that men have done in time, and a final determination of their state for eternity. The day is fixed in the counsel of God, and cannot be altered; but it is his there, and cannot be known. A day of decision, a day of recompence, a day that will put a final period to all the days of time. (3.) The world will be judged in righteousness; for God is not unrighteous, who taketh vengeance; far be it from him that he should do iniquity. His knowledge of all men's characters and actions is infallibly true, and therefore his sentence upon them incontestably just. And, as there will be no appeal from it, so there will be no exception against it. (4.) God will judge the world by that man whom he hath ordained, who can be no other than the Lord Jesus, to whom all judgment is committed. By him God made the world, by him he redeemed it, by him he governs it, and by him he will judge it. (5.) God's raising Christ from the dead is the great proof of his being appointed and ordained the Judge of quick and dead. His doing him that honour evidenced his designing him this honour. His raising him from the dead was the beginning of his exaltation, his judging the world will be the perfection of it; and he that begins will make an end. God hath given assurance unto all men, sufficient ground for their faith to build upon, both that there is a judgment to come and that Christ will be their judge; the matter is not left doubtful, but is of unquestionable certainty. Let all his enemies be assured of it, and tremble before him; let all his friends be assured of it, and triumph in him. (6.) The consideration of the judgment to come, and of the great hand Christ will have in that judgment, should engage us all to repent of our sins and turn from them to God. This is the only way to make the Judge our friend in that day, which will be a terrible day to all who live and die impenitent; but true penitents will then lift up their heads with joy, knowing that their redemption draws nigh.
Adam Clarke: Commentary on the Bible - 1831
17:22: Paul stood in the midst of Mars' hill - That is, in the midst of the judges, who sat in the Areopagus.
Ye are too superstitious - Κατα παντα ὡς δεισιδαιμονεϚερους ὑμας θεωρω; I perceive that in all respects ye are greatly addicted to religious practices; and, as a religious people, you will candidly hear what I have got to say in behalf of that worship which I practice and recommend. See farther observations at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
17:22: Then Paul - This commences Paul's explanation of the doctrines which he had stated. It is evident that Luke has recorded but a mere summary or outline of the discourse; but it is such as to enable us to see clearly his course of thought, and the manner in which he met the two principal sects of their philosophers.
In the midst of Mars' hill - Greek: Areopagus. This should have been retained in the translation.
Ye men of Athens - This language was perfectly respectful, notwithstanding his heart had been deeply affected by their idolatry. Everything about this discourse is calm, grave, cool, argumentative. Paul understood the character of his auditors, and did not commence his discourse by denouncing them, nor did he suppose that they would be convinced by mere dogmatical assertion. No happier instance can be found of cool, collected argumentation than is furnished in this discourse.
I perceive - He perceived this by his observations of their forms of worship in passing through their city, Act 17:23.
In all things - In respect to all events.
Ye are too superstitious - δεισιδαιμονεστέρους deisidaimonesterous. This is a most unhappy translation. We use the word "superstitious" always in a bad sense, to denote being "over-scrupulous and rigid in religious observances, particularly in smaller matters, or a zealous devotion to rites and observances which are not commanded." But the word here is designed to convey no such idea. It properly means "Rev_erence for the gods." It is used in the Classic writers in a good sense, to denote "piety toward the gods, or suitable fear and Rev_erence for them"; and also in a bad sense, to denote "improper fear or excessive dread of their anger"; and in this sense it accords with our word "superstitious." But it is altogether improbable that Paul would have used it in a bad sense. For:
(1) It was not his custom needlessly to blame or offend his auditors.
(2) it is not probable that he would commence his discourse in a manner that would only excite prejudice and opposition.
(3) in the thing which he specifies Act 17:23 as proof on the subject, he does not introduce it as a matter of blame, but rather as a proof of their devotedness to the cause of religion and of their regard for God.
(4) the whole speech is calm, dignified, and argumentative - such as became such a place, such a speaker, and such an audience. The meaning of the expression is, therefore, "I perceive that you are greatly devoted to Rev_erence for religion; that it is a characteristic of the people to honor the gods, to rear altars to them, and to recognize the divine agency in times of trial." The proof of this was the altar reared to the unknown God; its bearing on his purpose was, that such a state of public sentiment must be favorable to an inquiry into the truth of what he was about to state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: Mars' hill: or, the court of the Areopagites, Act 17:19
I perceive: Act 17:16, Act 19:35, Act 25:19; Jer 10:2, Jer 10:3, Jer 50:38
Geneva 1599
17:22 (12) Then Paul stood in the midst of Mars' hill, and said, [Ye] men of Athens, I perceive that in all things ye are too (l) superstitious.
(12) The idolaters themselves provide most strong and forcible arguments against their own superstition.
(l) To stand in too foolish and slavish a fear of your gods.
John Gill
17:22 Then Paul stood in the midst of Mars' hill,.... Or of Areopagus, as it is better rendered in Acts 17:19 for it is the same place, and it is the same word that is here used: Paul stood in the midst of that court of judicature, amidst the Areopagites, the judges of that court, and the wise and learned philosophers of the different sects that were assembled together:
and said, ye men of Athens, I perceive that in all things ye are too superstitious; or "more religious", than any other persons, in other places, which has been observed before on Acts 17:16 they had more gods, and more altars, and more festivals, and were more diligent and studious in the worship of the gods, than others. And this manner of addressing them, both as citizens of Athens, and as very religious persons, and who, as such, greatly exceeded all others, must greatly tend to engage their attention to him.
John Wesley
17:22 Then Paul standing in the midst of the Areopagus - An ample theatre; said - Giving them a lecture of natural divinity, with admirable wisdom, acuteness, fulness, and courtesy. They inquire after new things: Paul in his divinely philosophical discourse, begins with the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic. I perceive - With what clearness and freedom does he speak! Paul against Athens!
Robert Jamieson, A. R. Fausset and David Brown
17:22 Then Paul stood . . . and said--more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [BAUMGARTEN].
I perceive that in all things ye are too superstitious--rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).
17:2317:23: Քանզի շրջեալ եւ տեսեալ զպաշտամունս ձեր. գտի՛ բագին մի՝ յորում գրեալ էր. Անծանօթի Աստուծոյ. զոր դուք յանծանօթս պաշտէք, ես զնո՛յն պատմեմ ձեզ[2567]։ [2567] Ոմանք. Շրջեալ իմ եւ տեսեալ... զոր դուքն յանծա՛՛։
23. քանի որ շրջելով եւ տեսնելով ձեր պաշտածները՝ գտայ նաեւ մի բագին, որի վրայ գրուած էր՝ «Անծանօթ Աստծուն». ում դուք առանց ճանաչելու էք պաշտում, ես նոյնն եմ քարոզում ձեզ:
23 Քանզի ես պտըտելով ու ձեր պաշտամունքը զննելով՝ սեղան մը գտայ, որուն վրայ գրուած էր, ԱՆԾԱՆՕԹ ԱՍՏՈՒԾՈՅՆ. ուստի զանիկա որ դուք չճանչնալով կը պաշտէք, ես նոյնը ձեզի կը քարոզեմ։
Քանզի շրջեալ եւ տեսեալ զպաշտամունս ձեր, գտի բագին մի յորում գրեալ էր` Անծանօթի Աստուծոյ. զոր դուքն յանծանօթս պաշտէք` ես զնոյն պատմեմ ձեզ:

17:23: Քանզի շրջեալ եւ տեսեալ զպաշտամունս ձեր. գտի՛ բագին մի՝ յորում գրեալ էր. Անծանօթի Աստուծոյ. զոր դուք յանծանօթս պաշտէք, ես զնո՛յն պատմեմ ձեզ[2567]։
[2567] Ոմանք. Շրջեալ իմ եւ տեսեալ... զոր դուքն յանծա՛՛։
23. քանի որ շրջելով եւ տեսնելով ձեր պաշտածները՝ գտայ նաեւ մի բագին, որի վրայ գրուած էր՝ «Անծանօթ Աստծուն». ում դուք առանց ճանաչելու էք պաշտում, ես նոյնն եմ քարոզում ձեզ:
23 Քանզի ես պտըտելով ու ձեր պաշտամունքը զննելով՝ սեղան մը գտայ, որուն վրայ գրուած էր, ԱՆԾԱՆՕԹ ԱՍՏՈՒԾՈՅՆ. ուստի զանիկա որ դուք չճանչնալով կը պաշտէք, ես նոյնը ձեզի կը քարոզեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2323: Ибо, проходя и осматривая ваши святыни, я нашел и жертвенник, на котором написано 'неведомому Богу'. Сего-то, Которого вы, не зная, чтите, я проповедую вам.
17:23  διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὖρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ θεῶ. ὃ οὗν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
17:23. διερχόμενος ( coming-through ) γὰρ (therefore) καὶ (and) ἀναθεωρῶν (surveiling-up-unto) τὰ (to-the-ones) σεβάσματα (to-reverings-to) ὑμῶν (of-ye) εὗρον (I-had-found) καὶ (and) βωμὸν (to-a-stepping-of) ἐν (in) ᾧ (unto-which) ἐπεγέγραπτο (it-had-come-to-have-been-scribed-upon,"ΑΓΝΩΣΤΩ (Unto-un-acquaintable) ΘΕΩ. (unto-a-deity) ὃ (To-which) οὖν (accordingly) ἀγνοοῦντες ( un-considering-unto ) εὐσεβεῖτε, (ye-goodly-revere-unto,"τοῦτο (to-the-one-this) ἐγὼ (I) καταγγέλλω (I-message-down) ὑμῖν. (to-ye)
17:23. praeteriens enim et videns simulacra vestra inveni et aram in qua scriptum erat ignoto deo quod ergo ignorantes colitis hoc ego adnuntio vobisFor passing by and seeing your idols, I found an altar also, on which was written: To the Unknown God. What therefore you worship without knowing it, that I preach to you:
23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this set I forth unto you.
17:23. For as I was passing by and noticing your idols, I also found an altar, on which was written: TO THE UNKNOWN GOD. Therefore, what you worship in ignorance, this is what I am preaching to you:
17:23. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you:

23: Ибо, проходя и осматривая ваши святыни, я нашел и жертвенник, на котором написано 'неведомому Богу'. Сего-то, Которого вы, не зная, чтите, я проповедую вам.
17:23  διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὖρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἀγνώστῳ θεῶ. ὃ οὗν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
17:23. praeteriens enim et videns simulacra vestra inveni et aram in qua scriptum erat ignoto deo quod ergo ignorantes colitis hoc ego adnuntio vobis
For passing by and seeing your idols, I found an altar also, on which was written: To the Unknown God. What therefore you worship without knowing it, that I preach to you:
17:23. For as I was passing by and noticing your idols, I also found an altar, on which was written: TO THE UNKNOWN GOD. Therefore, what you worship in ignorance, this is what I am preaching to you:
17:23. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
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
23: "Отправился..." - начало третьего апостольского путешествия Павла.

"Проходил страну Галатийскую и Фригию, - см. к XVI:6, - утверждая всех учеников..." - т. е. в вере и христианской жизни, что и было целью посещения этих стран и основанных в них обществ (ср. XIV:21-22, XVI:6). О посещении апостолом других малоазийских общин не говорится или по краткости речи, или потому, что апостол и не был в них на сей раз. Не упоминается и о спутниках Павла, хотя из дальнейшего видно, что с ним были Тимофей и Epacт (XIX:22).
Adam Clarke: Commentary on the Bible - 1831
17:23: Beheld your devotions - Σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, etc., etc.
To the Unknown God - ΑΓΝΩΣΤΩ ΘΕΩ. That there was an altar at Athens thus inscribed, we cannot doubt after such a testimony; though St. Jerome questions it in part; for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he quoted it in the singular: Verum, quia Paulus non pluribus Diis indigebat ignotis, sed uno tantum ignoto Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defense in the minds of his intelligent judges! Oecumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore; and which he says was the following: Θεοις Ασιας και Ευρωπης και Λιβυης, Θεῳ αγνωϚῳ και ξενῳ, To the gods of Asia, and Europe, and Africa: To The Unknown and strange God. Several eminent men suppose that this unknown god was the God of the Jews; and, as his name יהוה was considered by the Jews as ineffable, the Θεος αγνωϚος may be considered as the anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian in his Philopatris, cap. xiii. p. 769, uses this form of an oath: νη τον αγνωϚον τον εν Αθηναις, I swear by the Unknown God at Athens. And again, cap. xxix. 180: ἡμεις δε τον εν Αθηναις αγνωϚον εφευροντες και προσκυνησαντες, χειρας εις ουρανον εκτειναντες, τουτῳ ευχαριϚησομεν ὡς καταξιωθεντες, etc. We have found out the Unknown god at Athens - and worshipped him with our hands stretched up to heaven; and we will gave thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest), should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed: και ταυτα Αθηνῃσι, οὑ και αγνωϚων Θεων βωμοι ἱδρυνται, And this at Athens, where there are Altars even to the Unknown Gods. Pausanias, in Attic. cap. 1. p. 4, edit. Kuhn., says that at Athens there are βωμοι Θεων των ονομαζομενων αγνωϚων, altars of gods which are called, The Unknown ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. "They even build altars to Unknown Divinities." And Tertullian, contra Marcion, says, Invenio plane Diis ignotis aras prostitutas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now, though in these last passages, both gods and altars are spoken of in the plural number; yet it is reasonable to suppose that, on each, or upon some one of them, the inscription αγνωϚῳ Θεῳ, To the unknown god, was actually found. The thing had subsisted long and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cudworth, to whose researches this note is much indebted.
Whom therefore ye ignorantly worship - There is here a fine paronomasia, or play on the words. The apostle tells them that (on their system) they were a very religious people - that they had an altar inscribed, αγνωϚῳ Θεῳ, to the unknown God: him therefore, says he, whom, αγνουντες, ye unknowingly worship, I proclaim to you. Assuming it as a truth, that, as the true God was not known by them, and that there was an altar dedicated to the unknown god, his God was that god whose nature and operations he now proceeded to declare. By this fine turn he eluded the force of that law which made it a capital offense to introduce any new god into the state, and of the breach of which he was charged, Act 17:18; and thus he showed that he was bringing neither new god nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known.
Albert Barnes: Notes on the Bible - 1834
17:23: For as I passed by - Greek: "For I, coming through, and seeing, etc."
And beheld - Diligently contemplated; attentively considered ἀναθεωρῶν anatheō rō n. The worship of an idolatrous people will be an object of intense and painful interest to a Christian.
Your devotions - τὰ σεβάσματα ta sebasmata. Our word devotions refers to the "act of worship" - to prayers, praises, etc. The Greek word used here means properly any sacred thing; any object which is worshipped, or which is connected with the place or rites of worship. Thus, it is applied either to the gods themselves, or to the temples, altars, shrines, sacrifices, statues, etc., connected with the worship of the gods. This is its meaning here. It does not denote that Paul saw them engaged in the act of worship, but that he was struck with the numerous temples, altars, statues, etc., which were reared to the gods, and which indicated the state of the people. Syriac, "the temple of your gods." Vulgate, "your images." Margin, "gods that ye worship."
I found an altar - An altar usually denotes "a place for sacrifice." Here, however, it does not appear that any sacrifice was offered; but it was probably a monument of stone, reared to commemorate a certain event, and dedicated to the unknown God.
To the unknown God - ἀγνώστῳ Θεῷ agnō stō Theō. Where this altar was reared, or on what occasion, has been a subject of much debate with expositors. That there was such an altar in Athens, though it may not have been specifically mentioned by the Greek writers, is rendered probable by the following circumstances:
(1) It was customary to rear such altars. Minutius Felix says of the Romans, "They build altars to unknown divinities."
(2) the term "unknown God" was used in relation to the worship of the Athenians. Lucian, in his Philopatris, uses this form of an oath: "I swear by the unknown God at Athens," the very expression used by the apostle. And again he says (chapter xxix. 180), "We have found out the unknown God at Athens, and worshipped him with our hands stretched up to heaven, etc."
(3) there were altars at Athens inscribed to the unknown gods. Philostratus says (in Vita Apol., Rom 6:3), "And this at Athens, where there are even altars to the unknown gods." Thus, Pausanius (in Attic., chapter i.) says, that "at Athens there are altars of gods which are called the unknown ones." Jerome, in his commentary Tit 1:12, says that the whole inscription was, "To the gods of Asia, Europe, and Africa; to the unknown and strange gods."
(4) there was a remarkable altar raised in Athens in a time of pestilence, in honor of the unknown god which had granted them deliverance. Diogenes Laertius says that Epimenides restrained the pestilence in the following manner: "Taking white and black sheep, he led them to the Areopagus, and there permitted them to go where they would, commanding those who followed them to sacrifice τῶ προσήχοντι θεῷ tō prosē konti theō to the god to whom these things pertained or who had the power of averting the plague, whoever he might be, without adding the name and thus to allay the pestilence. From which it has arisen that at this day, through the villages of the Athenians, altars are found without any name" (Diog. Laert., book i, section 10). This took place about 600 years before Christ, and it is not improbable that one or more of those altars remained until the time of Paul. It should be added that the natural inscription on those altars would be, "To the unknown God." None of the gods to whom they usually sacrificed could deliver them from the pestilence. They therefore reared them to some unknown Being who had the power to free them from the plague.
Whom therefore - The true God, who had really delivered them from the plague.
Ye ignorantly worship - Or worship without knowing his name. You have expressed your homage for him by rearing to him an altar.
Him declare I unto you - I make known to you his name, attributes, etc. There is remarkable tact in Paul's seizing on this circumstance; and yet it was perfectly fair and honest. Only the true God could deliver in the time of the pestilence. This altar had, therefore, been really reared to him, though his name was unknown. The same Being who had interposed at that time, and whose interposition was recorded by the building of this altar, was He who had made the heavens; who ruled over all; and whom Paul was now about to make known to them. There is another feature of skill in the allusion to this altar. In other circumstances it might seem to be presumptuous for an unknown Jew to at tempt to instruct the sages of Athens. But here they had confessed and proclaimed their ignorance. By rearing this altar they acknowledged their need of instruction. The way was, therefore, fairly open for Paul to address even these philosophers, and to discourse to them on a point on which they acknowledged their ignorance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: devotions: or, gods that ye worship, Rom 1:23-25; Co1 8:5; Th2 2:4
To: Psa 147:20; Joh 17:3, Joh 17:25; Rom 1:20-22, Rom 1:28; Co1 1:21; Co2 4:4-6; Gal 4:8, Gal 4:9; Eph 2:12; Ti1 1:17; Jo1 5:20
ignorantly: Act 17:30; Psa 50:21; Mat 15:9; Joh 4:22, Joh 8:54
Geneva 1599
17:23 For as I passed by, and beheld your (m) devotions, I found an altar with this inscription, TO THE (n) UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
(m) Whatever men worship for religion's sake, that we call religion.
(n) Pausanias in his Atticis makes mention of the altar which the Athenians had dedicated to unknown gods: and Laertius in his Epimenides makes mention of an altar that had no name entitled upon it.
John Gill
17:23 For as I passed by,.... Or "through"; that is, through the city of Athens:
and beheld your devotions; not so much their acts of worship and religion, as the gods which they worshipped; in which sense this word is used in Th2 2:4 and the altars which were erected to them, and the temples in which they were worshipped; and so the Syriac and Arabic versions render it, "the houses", and "places of your worship"; and the Ethiopic version, "your images", or "deities",
I found an altar with this inscription, TO THE UNKNOWN GOD. Pausanias (p) speaks in the plural number of altars of gods, that were named unknown, at Athens; and so says Apollonius Tyanaeus to Timasion (q) it is wisest to speak well of all the gods, especially at Athens, where there are altars to unknown gods: it may be, there were altars that had the inscription in the plural number; and there was one which Paul took particular notice of, in the singular number; or the above writers may speak of altars to unknown gods, because there might be many altars with this inscription: the whole of the inscription, according to Theophylact, was this;
"to the gods of Asia, Europe, and Lybia (or Africa), to the unknown and strange god;''
though Jerom (r) makes this to be in the plural number: certain it is, that Lucian (s) swears by the unknown god that was at Athens, and says, we finding the unknown god at Athens, and worshipping with hands stretched out towards heaven, gave thanks unto him: the reason why they erected an altar with such an inscription might be, for fear when they took in the gods of other nations, there might be some one which they knew not; wherefore, to omit none, they erect an altar to him; and which proves what the apostle says, that they were more religious and superstitious than others: or it may be they might have a regard to the God of the Jews, whose name Jehovah with them was not to be pronounced, and who, by the Gentiles, was called "Deus incertus" (t); and here, in the Syriac version, it is rendered, "the hidden God", as the God of Israel is called, Is 45:15 and that he is here designed seems manifest from what follows,
whom therefore ye ignorantly worship, him declare I unto you; which could not be said by him of any other deity. God is an unknown God to those who have only the light of nature to guide them; for though it may be known by it that there is a God, and that there is but one, and somewhat of him may be discerned thereby; yet the nature of his essence, and the perfections of his nature, and the unity of his being, are very little, and not truly and commonly understood, and the persons in the Godhead not at all, and still less God in Christ, whom to know is life eternal: hence the Gentiles are described as such who know not God; wherefore, if he is worshipped by them at all, it must be ignorantly: and that they are ignorant worshippers of him, appears by worshipping others more than him, and besides him, or him in others, and these idols of gold, silver, brass, wood, and stone; and by their indecencies and inhumanity used in the performance of their worship: wherefore a revelation became necessary, by which men might be acquainted with the nature of the divine Being, and the true manner of worshipping him; in which a declaration is made of the nature and perfections of God, and of the persons in the Godhead, the object of worship; of the counsels, purposes, and decrees of God; of his covenant transactions with his Son respecting the salvation of his chosen people; of his love, grace, and mercy, displayed in the mission and gift of Christ to be the Saviour and Redeemer of them; of the glory of his attributes in their salvation; and of his whole mind and will, both with respect to doctrine and practice; and which every faithful minister of the Gospel, as the Apostle Paul, shuns not, according to his ability, truly and fully to declare.
(p) Attica, p. 2. (q) Philostrat. Vita Apollonii, l. 6. c. 2. (r) In Titum 1. 12. (s) In Dialog. Philopatris. (t) Lucan. Pharsalia, l. 2.
John Wesley
17:23 I found an altar - Some suppose this was set up by Socrates, to express in a covert way his devotion to the only true God, while he derided the plurality of the heathen gods, for which he was condemned to death: and others, that whoever erected this altar, did it in honour to the God of Israel, of whom there was no image, and whose name Jehovah was never made known to the idolatrous Gentiles. Him proclaim I unto you - Thus he fixes the wandering attention of these blind philosophers; proclaiming to them an unknown, and yet not a new God.
Robert Jamieson, A. R. Fausset and David Brown
17:23 as I passed by and beheld your devotions--rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion.
I found an altar . . . To the--or, "an"
unknown god--erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate.
Whom therefore ye ignorantly worship--rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God."
him declare--announce.
I unto you--This is like none of his previous discourses, save that to the idolaters of Lycaonia (Acts 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE LIVING GOD, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.
17:2417:24: Աստուած՝ որ արար զաշխարհս եւ զամենայն որ ՚ի նմա, նա երկնից եւ երկրի է Տէր. ո՛չ ՚ի ձեռագործ տաճարս բնակէ[2568], [2568] Ոմանք. Զաշխարհ եւ զամենայն... նա է երկնի եւ երկրի Տէր։
24. Աստուած, որ ստեղծեց այս աշխարհը եւ այն ամէնը, որ նրա մէջ կայ, նա՛ է Տէրը երկնքի եւ երկրի.
24 Աստուած, որ աշխարհը ստեղծեց եւ անոր մէջի բոլոր բաները, անիկա երկնքի ու երկրի Տէրն ըլլալով՝ ո՛չ ձեռագործ տաճարներու մէջ կը բնակի,
Աստուած որ արար զաշխարհս եւ զամենայն որ ի նմա, նա երկնից եւ երկրի է Տէր. ոչ ի ձեռագործ տաճարս բնակէ:

17:24: Աստուած՝ որ արար զաշխարհս եւ զամենայն որ ՚ի նմա, նա երկնից եւ երկրի է Տէր. ո՛չ ՚ի ձեռագործ տաճարս բնակէ[2568],
[2568] Ոմանք. Զաշխարհ եւ զամենայն... նա է երկնի եւ երկրի Տէր։
24. Աստուած, որ ստեղծեց այս աշխարհը եւ այն ամէնը, որ նրա մէջ կայ, նա՛ է Տէրը երկնքի եւ երկրի.
24 Աստուած, որ աշխարհը ստեղծեց եւ անոր մէջի բոլոր բաները, անիկա երկնքի ու երկրի Տէրն ըլլալով՝ ո՛չ ձեռագործ տաճարներու մէջ կը բնակի,
zohrab-1805▾ eastern-1994▾ western am▾
17:2424: Бог, сотворивший мир и всё, что в нем, Он, будучи Господом неба и земли, не в рукотворенных храмах живет
17:24  ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῶ, οὖτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
17:24. ὁ (The-one) θεὸς (a-Deity) ὁ (the-one) ποιήσας (having-done-unto) τὸν (to-the-one) κόσμον (to-a-configuration) καὶ (and) πάντα ( to-all ) τὰ (to-the-ones) ἐν (in) αὐτῷ, (unto-it,"οὗτος (the-one-this) οὐρανοῦ (of-a-sky) καὶ (and) γῆς (of-a-soil) ὑπάρχων (firsting-under) κύριος (Authority-belonged) οὐκ (not) ἐν (in) χειροποιήτοις ( unto-hand-doable ) ναοῖς (unto-temples) κατοικεῖ (it-houseth-down-unto,"
17:24. Deus qui fecit mundum et omnia quae in eo sunt hic caeli et terrae cum sit Dominus non in manufactis templis inhabitatGod, who made the world and all things therein, he being Lord of heaven and earth, dwelleth not in temples made with hands.
24. The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;
17:24. the God who made the world and all that is in it, the One who is the Lord of heaven and earth, who does not live in temples made with hands.
17:24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands:

24: Бог, сотворивший мир и всё, что в нем, Он, будучи Господом неба и земли, не в рукотворенных храмах живет
17:24  ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῶ, οὖτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
17:24. Deus qui fecit mundum et omnia quae in eo sunt hic caeli et terrae cum sit Dominus non in manufactis templis inhabitat
God, who made the world and all things therein, he being Lord of heaven and earth, dwelleth not in temples made with hands.
17:24. the God who made the world and all that is in it, the One who is the Lord of heaven and earth, who does not live in temples made with hands.
17:24. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Аполлос - сокращенное имя из Аполлониос. Аполлоний - был сильный деятель по насаждению христианства в Коринфе (см. 1: Кор), почему Дееписатель и отмечает его особым вниманием.

"Иудей из Александрии" (Египетской), бывшей центром не только обширной торговли, но и высшего развития иудейско-еллинской образованности, представителем которой тогда был знаменитый иудей Филон.
Adam Clarke: Commentary on the Bible - 1831
17:24: God that made the world, etc. - Though the Epicureans held that the world was not made by God, but was the effect of a fortuitous concourse of atoms, yet this opinion was not popular; and the Stoics held the contrary:
1. St. Paul assumes, as an acknowledged truth, that there was a God who made the world and all things.
2. That this God could not be confined within temples made with hands, as he was the Lord or governor of heaven and earth.
3. That, by fair consequence, the gods whom they worshipped, which were shut up in their temples could not be this God; and they must be less than the places in which they were contained. This was a strong, decisive stroke against the whole system of the Grecian idolatry.
Albert Barnes: Notes on the Bible - 1834
17:24: God that made the world - The main object of this discourse of Paul is to convince them of the folly of idolatry Act 17:29, and thus to lead them to repentance. For this purpose he commences with a statement of the true doctrine respecting God as the Creator of all things. We may observe here:
(1) That he speaks here of God as the Creator of the world, thus opposing indirectly their opinions that there were many gods.
(2) he speaks of him as the Creator of the world, and thus opposes the opinion that matter was eternal; that all things were controlled by Fate; and that God could be confined to temples. The Epicureans held that matter was eternal, and that the world was formed by a fortuitous concourse of atoms. To this opinion Paul opposed the doctrine that all things were made by one God. Compare Act 14:15.
Seeing that ... - Greek: "He being Lord of heaven and earth."
Lord of heaven and earth - Proprietor and Ruler of heaven and earth. It is highly absurd, therefore, to suppose that he who is present in heaven and in earth at the same time, and who rules over all, should be confined to a temple of an earthly structure, or dependent on man for anything.
Dwelleth not ... - See the notes on Act 7:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: that made: Act 17:26-28, Act 4:24, Act 14:15; Psa 146:5; Isa 40:12, Isa 40:28, Isa 45:18; Jer 10:11, Jer 32:17; Zac 12:1; Joh 1:1; Heb 1:2, Heb 3:4
seeing: Gen 14:19, Gen 14:22; Kg2 19:15; Psa 24:1, Psa 115:16, Psa 148:13; Jer 23:24; Dan 4:35; Mat 5:34, Mat 11:25; Luk 10:21; Rev 20:11
dwelleth: Act 7:48; Kg1 8:27; Ch2 2:6, Ch2 6:18; Isa 66:1; Joh 4:22, Joh 4:23
Geneva 1599
17:24 (13) God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
(13) It is a most foolish and vain thing to compare the Creator with the creature, to limit him within a place who can be comprehended in no place, and to think to allure him with gifts, from whom all men have received all things whatever they have: and these are the fountains of all idolatry.
John Gill
17:24 God that made the world, and all things therein,.... In this account of the divine Being, as the Creator of the world, and all things in it, as the apostle agrees with Moses, and the rest of the sacred Scriptures; so he condemns both the notion of the Epicurean philosophers, who denied that the world was made by God, but said that it owed its being to a fortuitous concourse of atoms; and the notion of the Peripatetics, or Aristotelians, who asserted the eternity of the world; and some of both sects were doubtless present.
Seeing that he is the Lord of heaven and earth; as appears by his being the Creator of both; hence he supports them in their being, and governs all creatures in them by his providence.
Dwelleth not in temples made with hands; such as were the idol temples at Athens; nor in any other edifices built by man, so as to be there fixed and limited; no, not in the temple at Jerusalem: but he dwells in temples that are not made with hands, as in the temple of Christ's human nature, in which the fulness of the Godhead dwells bodily, and in the hearts of his people, who are the temples of the Holy Ghost. This strikes at a notion of the Athenians, as if God was limited, and circumscribed, and included within the bounds of a shrine, or temple, though it is not at all contrary to his promises, or the hopes of his own people, of his presence in places appointed for divine worship, but is expressive of the infinity and immensity of God.
John Wesley
17:24 God who made the world - Thus is demonstrated even to reason, the one true, good God; absolutely different from the creatures, from every part of the visible creation.
Robert Jamieson, A. R. Fausset and David Brown
17:24 God that made the world and all . . . therein--The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion--not less needed now, against the transcendental idealism of our day.
seeing he is Lord--or Sovereign.
of heaven and earth--holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage!
dwelleth not in temples made with hands--This thought, so familiar to Jewish ears (3Kings 8:27; Is 66:1-2; Acts 7:48), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he "announced" to them.
17:2517:25: եւ ո՛չ ՚ի ձեռա՛ց մարդկան պաշտի իբրեւ կարօտ իմիք. նա՛ տայ ամենայնի կեանս եւ շունչ՝ եւ զամենայն ինչ։
25. նա ձեռակերտ տաճարներում չի բնակւում, ոչ էլ մարդկանց ձեռքերով է պաշտւում, որպէս թէ մի բանի կարօտ լինէր: Նա՛ է տալիս ամէն բանի կեանք եւ շունչ եւ ամէն ինչ:
25 Ո՛չ ալ մարդոց ձեռքով կը պաշտուի՝ բանի մը կարօտի պէս. քանզի ինք կու տայ ամենուն կեանք ու շունչ եւ ամէն բան։
եւ ոչ ի ձեռաց մարդկան պաշտի իբրեւ կարօտ իմիք. նա տայ ամենայնի կեանս եւ շունչ եւ զամենայն ինչ:

17:25: եւ ո՛չ ՚ի ձեռա՛ց մարդկան պաշտի իբրեւ կարօտ իմիք. նա՛ տայ ամենայնի կեանս եւ շունչ՝ եւ զամենայն ինչ։
25. նա ձեռակերտ տաճարներում չի բնակւում, ոչ էլ մարդկանց ձեռքերով է պաշտւում, որպէս թէ մի բանի կարօտ լինէր: Նա՛ է տալիս ամէն բանի կեանք եւ շունչ եւ ամէն ինչ:
25 Ո՛չ ալ մարդոց ձեռքով կը պաշտուի՝ բանի մը կարօտի պէս. քանզի ինք կու տայ ամենուն կեանք ու շունչ եւ ամէն բան։
zohrab-1805▾ eastern-1994▾ western am▾
17:2525: и не требует служения рук человеческих, [как бы] имеющий в чем-либо нужду, Сам дая всему жизнь и дыхание и всё.
17:25  οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·
17:25. οὐδὲ (not-moreover) ὑπὸ (under) χειρῶν (of-hands) ἀνθρωπίνων ( of-mankind-belonged-to ) θεραπεύεται (it-be-ministered-of) προσδεόμενός ( binding-toward ) τινος, (of-a-one,"αὐτὸς (it) διδοὺς (giving) πᾶσι ( unto-all ) ζωὴν (to-a-lifing) καὶ (and) πνοὴν (to-a-currenting) καὶ (and) τὰ (to-the-ones) πάντα : ( to-all )
17:25. nec manibus humanis colitur indigens aliquo cum ipse det omnibus vitam et inspirationem et omniaNeither is he served with men's hands, as though he needed any thing: seeing it is he who giveth to all life and breath and all things:
25. neither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;
17:25. Neither is he served by the hands of men, as if in need of anything, since it is he who gives to all things life and breath and all else.
17:25. Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
Neither is worshipped with men' s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things:

25: и не требует служения рук человеческих, [как бы] имеющий в чем-либо нужду, Сам дая всему жизнь и дыхание и всё.
17:25  οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·
17:25. nec manibus humanis colitur indigens aliquo cum ipse det omnibus vitam et inspirationem et omnia
Neither is he served with men's hands, as though he needed any thing: seeing it is he who giveth to all life and breath and all things:
17:25. Neither is he served by the hands of men, as if in need of anything, since it is he who gives to all things life and breath and all else.
17:25. Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ученый и красноречивый, сведущий в книгах Свящ. Писания, убежденный и пламенный проповедник, Аполлос обещал особенный успех. "Вот и ученые мужи начинают проповедовать!... Видишь ли успех проповеди!" - восклицает по сему случаю Златоуст.

"В начатках пути Господня", т. е. учения и жизни соответственно заповедям Господа (ср. IX:2).

В начатках, т. е. не вполне, так что Аполлос нуждался еще в точнейшем объяснении этого пути Господня (ст. 26), что и сделано дальше (26: ст. ).

"Зная только крещение Иоанново...", как и ученики ефесские, упоминаемые далее (XIX:2-3). Такая неполнота знания и учения Аполлоса о Христе, конечно, не была неправильностию знания и учения, почему и не препятствовала Аполлосу, горя духом (Рим XII:11), говорить и учить о Господе правильно, хотя и неполно.

Получив более полное и обстоятельное познание об учении и делах и лице Господа Иисуса от Акилы и Прискиллы и приняв крещение во имя Господа Иисуса и благодать Св. Духа (св. Злат. ), Аполлос выступает в Ахаии уже облагодатствованным проповедником (27: ст. ).
Adam Clarke: Commentary on the Bible - 1831
17:25: Neither is worshiped with men's hands - This is an indirect stroke against making of images, and offering of sacrifices: he is not worshipped with human hands, as if he needed any thing, or required to be represented under a particular form or attitude; nor has he required victims for his support; for it is impossible that he should need any thing who himself gives being, form, and life, to all creatures.
Giveth - life, and breath, and all things - These words are elegantly introduced by St. Paul: God gives life, because he is the fountain of it: he gives breath, the faculty of breathing or respiration, by which this life is preserved; and though breathing or respiration, be the act of the animal, yet the πνοην, the faculty of breathing, and extracting from the atmosphere what serves as a pabulum of life, is given by the influence of God, and the continued power thus to respire, and extract that pure oxygen gas which is so evident a support of animal life, is as much the continued gift of God as life itself is. But, as much more is necessary to keep the animal machine in a state of repair, God gives the τα παντα, all the other things which are requisite for this great and important purpose, that the end for which life was given may be fully answered. St. Paul also teaches that Divine worship is not enacted and established for God, but for the use of his creatures: he needs nothing that man can give him; for man has nothing but what he has received from the hand of his Maker.
Albert Barnes: Notes on the Bible - 1834
17:25: Neither is worshipped with men's hands - The word here rendered "worshipped" (θεραπέυεται therapeuetai) denotes to "serve"; to wait upon; and then to render religious service or homage. There is reference here, undoubtedly, to a notion pRev_alent among the pagan, that the gods were fed or nourished by the offerings made to them. The idea is pRev_alent among the Hindus that the sacrifices which are made, and which are offered in the temples, are consumed by the gods themselves. Perhaps, also, Paul had reference to the fact that so many persons were employed in their temples in serving them with their hands; that is, in preparing sacrifices and feasts in their honor. Paul affirms that the great Creator of all things cannot be thus dependent on his creatures for happiness, and consequently, that that mode of worship must be highly absurd. The same idea occurs in Psa 50:10-12;
For every beast of the forest is mine;
And the cattle upon a thousand hills.
I know all the fowls of the mountain;
And the wild beasts of the field are mine.
If I were hungry, I would not tell thee;
For the world is mine, and the fulness thereof.
Seeing he giveth - Greek: he having given to all, etc.
Life - He is the source of life, and therefore he cannot be dependent on that life which he has himself imparted.
And breath - The power of breathing, by which life is sustained. He not only originally gave life, but he gives it at each moment; he gives the power of drawing each breath by which life is supported. It is possible that the phrase "life and breath may be the figure hendyades, by which one thing is expressed by two words. It is highly probable that Paul here had reference to Gen 2:7; "And the Lord God breathed into his nostrils the breath of life." The same idea occurs in Job 12:10;
In whose hand is the life (margin) of every living thing;
And the breath of all mankind.
And all things - All things necessary to sustain life. We may see here how dependent man is on God. There can be no more absolute dependence than that for every breath. How easy it would be for God to suspend our breathing! How incessant the care, how unceasing the providence, by which, whether we sleep or wake - whether we remember or forget him, he heaves our chest, fills our lungs, restores the vitality of our blood, and infuses vigor into our frame! Compare the notes on Rom 11:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: is: Job 22:2, Job 35:6, Job 35:7; Psa 16:2, Psa 50:8-13; Jer 7:20-23; Amo 5:21-23; Mat 9:13
seeing: Act 17:28, Act 14:17; Gen 2:7; Num 16:22, Num 27:16; Job 12:10, Job 27:3, Job 33:4, Job 34:14; Psa 104:27-30; Isa 42:5, Isa 57:16; Zac 12:1; Mat 5:45; Rom 11:35; Ti1 6:17
John Gill
17:25 Neither is worshipped with men's hands,.... Or "served" with them; or "ministered unto" by them, as the Syriac version renders it: and the sense is, that men by worshipping God do not give anything to him, that can be of any use or service to him; he, being God all sufficient, stands in need of nothing; for external worship is not here intended by worshipping with men's hands, in distinction from, and opposition to, internal worship, or to the worship of God with the heart; but that whether it be with the one or with the other, or both, nothing is given to God, as adding any thing to his essential glory and happiness:
as though he needed anything; for he does not, he is "El Shaddai", God all sufficient; nor can anything be given to him, he has not; or otherwise all perfection would not be in him: but that he cannot be indigent of anything, appears from hence,
seeing he giveth to all life and breath; or "the breath of life", as the Ethiopic version renders it; this God breathed into man at first, and he became a living soul; and every animate creature, everyone that has life and breath, have them from God; he gives them to them, and continues them:
and all things; that are enjoyed by them, and are necessary for their subsistence, and for the comfort of life, and for both their use and profit, and for their delight and pleasure; wherefore he that gives them all things, cannot want anything himself, nor receive anything at their hands. This clause is left out in the Syriac, Arabic, and Ethiopic versions.
John Wesley
17:25 Neither is he served as though he needed any thing - or person - The Greek word equally takes in both. To all - That live and breathe; - in him we live; and breathe - In him we move. By breathing life is continued. I breathe this moment: the next is not in my power: and all things - For in him we are. So exactly do the parts of this discourse answer each other.
Robert Jamieson, A. R. Fausset and David Brown
17:25 Neither is worshipped with--ministered unto, served by
men's hands, as though he needed anything--No less familiar as this thought also is to us, even from the earliest times of the Old Testament (Job 35:6, Job 35:8; Ps 16:2-3; Ps 50:12-14; Is 40:14-18), it would pour a flood of light upon any candid heathen mind that heard it.
seeing he--He Himself.
giveth to all life, and breath, and all things--The Giver of all cannot surely be dependent for aught upon the receivers of all (1Chron 29:14). This is the culminating point of a pure Theism.
17:2617:26: Արա՛ր ՚ի միոջէ արենէ զամենայն ազգս մարդկան՝ բնակե՛լ ՚ի վերայ երեսաց ամենայն երկրի. հաստատեաց կարգեալ ժամանակս եւ սահմանադրութիւնս բնակութեան նոցա՝ խնդրե՛լ զԱստուած[2569] [2569] Ոմանք. Բնակեալ ՚ի վերայ ամենայն երեսաց երկ՛՛... կարգեաց ժամանակս։
26. Մէկ արիւնից ստեղծեց մարդկանց բոլոր ազգերը, որ բնակուեն ամբողջ երկրի վրայ, հաստատեց նախակարգեալ ժամանակները եւ դրեց նրանց բնակութեան սահմանները,
26 Բոլոր ազգերը մէկ արիւնէ ըրաւ, որպէս զի բոլոր երկրի երեսին վրայ բնակին եւ որոշուած ժամանակներ հաստատեց ու անոնց բնակութեան սահմանները՝ Աստուած փնտռելու.
Արար ի միոջէ արենէ զամենայն ազգս մարդկան` բնակել ի վերայ ամենայն երեսաց երկրի, հաստատեաց կարգեալ ժամանակս եւ սահմանադրութիւնս բնակութեան նոցա` խնդրել զԱստուած:

17:26: Արա՛ր ՚ի միոջէ արենէ զամենայն ազգս մարդկան՝ բնակե՛լ ՚ի վերայ երեսաց ամենայն երկրի. հաստատեաց կարգեալ ժամանակս եւ սահմանադրութիւնս բնակութեան նոցա՝ խնդրե՛լ զԱստուած[2569]
[2569] Ոմանք. Բնակեալ ՚ի վերայ ամենայն երեսաց երկ՛՛... կարգեաց ժամանակս։
26. Մէկ արիւնից ստեղծեց մարդկանց բոլոր ազգերը, որ բնակուեն ամբողջ երկրի վրայ, հաստատեց նախակարգեալ ժամանակները եւ դրեց նրանց բնակութեան սահմանները,
26 Բոլոր ազգերը մէկ արիւնէ ըրաւ, որպէս զի բոլոր երկրի երեսին վրայ բնակին եւ որոշուած ժամանակներ հաստատեց ու անոնց բնակութեան սահմանները՝ Աստուած փնտռելու.
zohrab-1805▾ eastern-1994▾ western am▾
17:2626: От одной крови Он произвел весь род человеческий для обитания по всему лицу земли, назначив предопределенные времена и пределы их обитанию,
17:26  ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
17:26. ἐποίησέν (it-did-unto) τε (also) ἐξ (out) ἑνὸς (of-one) πᾶν (to-all) ἔθνος (to-a-nation) ἀνθρώπων (of-mankinds) κατοικεῖν (to-house-down-unto) ἐπὶ (upon) παντὸς (of-all) προσώπου (of-looked-toward) τῆς (of-the-one) γῆς, (of-a-soil,"ὁρίσας (having-bounded-to) προστεταγμένους ( to-having-had-come-to-be-arranged-toward ) καιροὺς (to-times) καὶ (and) τὰς (to-the-ones) ὁροθεσίας (to-bounded-placings-unto) τῆς (of-the-one) κατοικίας (of-a-housing-down-unto) αὐτῶν, (of-them,"
17:26. fecitque ex uno omne genus hominum inhabitare super universam faciem terrae definiens statuta tempora et terminos habitationis eorumAnd hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times and the limits of their habitation.
26. and he made of one every nation of men for to dwell on all the face of the earth, having determined appointed seasons, and the bounds of their habitation;
17:26. And he has made, out of one, every family of man: to live upon the face of the entire earth, determining the appointed seasons and the limits of their habitation,
17:26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation:

26: От одной крови Он произвел весь род человеческий для обитания по всему лицу земли, назначив предопределенные времена и пределы их обитанию,
17:26  ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
17:26. fecitque ex uno omne genus hominum inhabitare super universam faciem terrae definiens statuta tempora et terminos habitationis eorum
And hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times and the limits of their habitation.
17:26. And he has made, out of one, every family of man: to live upon the face of the entire earth, determining the appointed seasons and the limits of their habitation,
17:26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
17:26: Hath made of one blood - In AB, some others, with the Coptic, Ethiopic, Vulgate, Itala, Clement, and Bede, the word αἱματος, blood, is omitted. He hath made of one (meaning Adam) all nations of men; but αἱμα, blood, is often used by the best writers for race, stock, kindred: so Homer, Iliad, vi. ver. 211:
Ταυτης τοι γενεης τε και αἱματος ευχομαι ειναι.
I glory in being of that same race and blood.
So Virgil, Aen. viii. ver. 142, says;
Sic genus amborum scindit se Sanguine ab uno.
Thus, from one stock, do both our stems divide.
See many examples of this form in Kypke. The Athenians had a foolish notion that they were self-produced, and were the aboriginals of mankind. Lucian ridicules this opinion, Αθηναιοι φασι τους πρωτους ανθρωπους εκ της Αττικης αναφυναι, καθαπερ τα λαχανα. The Athenians say that the first men sprung up in Attica, like radishes. Luc. Philo-pseud. 3.
To dwell on all the face of the earth - God in his wisdom produced the whole human race from one man; and, having in his providence scattered them over the face of the earth, by showing them that they sprang from one common source, has precluded all those contentious wars and bloodshed which would necessarily have taken place among the nations of the world, as each in its folly might have arrogated to itself a higher and more excellent origin than another.
And hath determined the times before appointed - Instead of προτεταγμενους καιρους, the times before appointed, ABDE, and more than forty others, with both the Syriac, all the Arabic, the Coptic, Ethiopic, MS. Slavonian, Vulgate, and Itala, read προστεταγμενους καιρους, the appointed times. The difference between the two words is this: προτασσειν signifies to place before others; but προστασσειν is to command, decree, appoint. The προστεταγμενοι καιροι, are the constituted or decreed times; that is, the times appointed by his providence, on which the several families should go to those countries where his wisdom designed they should dwell. See Genesis 10:5-32; and see Pearce and Rosenmuller.
And the bounds of their habitations - Every family being appointed to a particular place, that their posterity might possess it for the purposes for which infinite wisdom and goodness gave them their being, and the place of their abode. Every nation had its lot thus appointed by God, as truly as the Israelites had the land of Canaan. But the removal of the Jews from their own land shows that a people may forfeit their original inheritance, and thus the Canaanites have been supplanted by the Jews; the Jews by the Saracens; the Saracens by the Turks; the Greeks by the Romans; the Romans by the Goths and Vandals; and so of others. See the notes on Genesis 11:1-32 (note).
Albert Barnes: Notes on the Bible - 1834
17:26: And hath made of one blood - All the families of mankind are descended from one origin or stock. However different their complexion, features, or language, yet they are derived from a common parent. The word blood is often used to denote "race, stock, kindred." This passage affirms that all the human family are descended from the same ancestor; and that, consequently, all the variety of complexion, etc., is to be traced to some other cause than that they were originally different races created. See Gen. 1; compare Mal 2:10. The design of the apostle in this affirmation was probably to convince the Greeks that he regarded them all as brethren; that, although he was a Jew, yet he was not enslaved to any narrow notions or prejudices in reference to other people. It follows from the truth here stated that no one nation, and no individual, can claim any pre-eminence over others in virtue of birth or blood. All are in this respect equal; and the whole human family, however they may differ in complexion, customs, and laws, are to be regarded and treated as brethren. It follows, also, that no one part of the race has a right to enslave or oppress any other part, on account of difference of complexion. No one has a right because:
He finds his fellow guilty of a skin
Not colored like his own; and having power
T' enforce the wrong, for such a worthy cause to
Doom and devote him as his lawful prey.
For to dwell ... - To cultivate and until the earth. This was the original command Gen 1:28; and God, by his providence, has so ordered it that the descendants of one family have found their way to all lands, and have become adapted to the climate where he has placed them.
And hath determined - Greek: ὁρίσας horisas. Having fixed, or marked out a boundary. See the notes on Rom 1:4. The word is usually applied to a field. It means here that God "marked out," or "designated in his purpose," their future abodes.
The times before appointed - This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be settled, and the rise, the prosperity, and the fall of each nation. The different continents and islands have not, therefore, been settled by chance, but by a wise rule, and in accordance with God's arrangement and design.
And the bounds of their habitation - Their limits and boundaries as a people. By customs, laws, inclinations, and habits he has fixed the boundaries of their habitations, and disposed them to dwell there. We may learn:
(1) That the Rev_olutions and changes of nations are under the direction of infinite wisdom;
(2) That people should not be restless and dissatisfied with the place where God has located them;
(3) That God has given sufficient limits to all, so that it is not needful to invade others; and,
(4) That wars of conquest are evil.
God has given to people their places of abode, and we have no right to disturb those abodes, or to attempt to displace them in a violent manner. This strain of remark by the apostle was also opposed to all the notions of the Epicurean philosophers, and yet so obviously true and just that they could not gainsay or resist it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: hath made: Gen 3:20, Gen 9:19; Mal 2:10; Rom 5:12-19; Co1 15:22, Co1 15:47
hath determined: Act 15:18; Deu 32:7, Deu 32:8; Job 14:5; Psa 31:15; Isa 14:31, Isa 45:21; Dan 11:27, Dan 11:35; Heb 2:3
Geneva 1599
17:26 (14) And hath made of (o) one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
(14) God is wonderful in all his works, but especially in the work of man: not that we should stand amazed at his works, but that we should lift our eyes to the workman.
(o) Of one stock and one beginning.
John Gill
17:26 And hath made of one blood,.... That is, of one man's blood; the Vulgate Latin version reads, "of one"; and the Arabic version of De Dieu reads, "of one man"; of Adam, the first parent of all mankind, and who had the blood of all men in his veins: hence the Jews (u) say,
"the first man was , "the blood of the world";''
and this by propagation has been derived from him, and communicated to all mankind. They also say (w), that
"the reason why man was created alone (or there was but one man created) was, on account of families, that they might not be stirred up one against another;''
that is, strive and contend with one another about pre-eminence: and they add,
"that the righteous might not say we are the sons of the righteous, and ye are the sons of the wicked.''
And it is a certain truth that follows upon this, that no man has any reason to vaunt over another, and boast of his blood and family; and as little reason have any to have any dependence upon their being the children of believers, or to distinguish themselves from others, and reject them as the children of unbelievers, when all belong to one family, and are of one man's blood, whether Adam or Noah: of whom are
all nations of men, for to dwell on all the face of the earth; for from Adam sprung a race of men, which multiplied on the face of the earth, and peopled the world before the flood; these being destroyed by the flood, and Noah and his family saved, his descendants were scattered all over the earth, and repeopled it: and this is the original of all the nations of men, and of all the inhabitants of the earth; and stands opposed to the fabulous accounts of the Heathens, which the apostle might have in his view, that men at first grew up out of the earth, or after the flood were formed of stones, which Deucalion and Prometheus threw over their heads; and particularly the Athenians boasted that they sprung out of the earth, which Diogenes ridiculed as common with mice and worms. But the apostle ascribes all to one blood:
and hath determined the times before appointed; how long the world he has made shall continue; and the several distinct periods, ages, and generations, in which such and such men should live, such and such nations should exist, and such monarchies should be in being, as the Assyrian, Persian, Grecian, and Roman, and how long they should subsist; as also the several seasons of the year, as seedtime and harvest, cold and heat, summer and winter, and day and night; and which are so bounded, and kept so distinct in their revolutions, as not to interfere with, and encroach upon each other; and likewise the several years, months, and days of every man's life; see Job 7:1 to which may be added, the times of the law and Gospel; the time of Christ's birth and death; the time of the conversion of particular persons; and all their times of desertion, temptation, affliction, and comfort; the times of the church's sufferings, both under Rome Pagan and Rome Papal; of the holy city being trodden under foot, of the witnesses prophesying in sackcloth, and of their being killed, and their bodies lying unburied, and of their resurrection and ascension to heaven, Rev_ 2:10 Rev_ 11:12 the time of antichrist's reign and ruin, Rev_ 13:5 and of Christ's personal coming, and the day of judgment, Ti1 6:15 and of his reign on earth for a thousand years, Rev_ 20:4. All these are appointed times, and determined by the Creator and Governor of the world:
and the bounds of their habitation; where men shall dwell, and how long they shall continue there the age or distinct period of time, in which every man was, or is to come into the world, is fixed and determined by God; nor can, nor does anyone come into the world sooner or later than that time; and also the particular country, city, town, and spot of ground where he shall dwell; and the term of time how long he shall dwell there, and then remove to another place, or be removed by death. And to this agrees the Ethiopic version, which renders the whole thus, "and hath appointed his times, and his years, how long they shall dwell"; see Deut 32:8 to which the apostle seems to refer.
(u) Caphtor, fol. 37. 2. (w) T. Hieros. Sanhedrin, fol. 22. 2.
John Wesley
17:26 He hath made of one blood the whole nation of men - By this expression the apostle showed them in the most unaffected manner, that though he was a Jew, be was not enslaved to any narrow views, but looked on all mankind as his brethren: having determined the times - That it is God who gave men the earth to inhabit, Paul proves from the order of times and places, showing the highest wisdom of the Disposer, superior to all human counsels. And the bounds of their habitation - By mountains, seas, rivers, and the like.
Robert Jamieson, A. R. Fausset and David Brown
17:26 and hath made of one blood all nations of men to dwell on all the face of the earth--Holding with the Old Testament teaching, that in the blood is the life (Gen 9:4; Lev 17:11; Deut 12:23), the apostle sees this life stream of the whole human race to be one, flowing from one source [BAUMGARTEN].
and hath determined the times before appointed, and the bounds of their habitation--The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.
17:2717:27: զի թերեւս զննիցե՛ն զնա՝ եւ գտանիցեն. նա՝ եւ ո՛չ հեռի իսկ է յիւրաքանչիւր ումեքէ ՚ի մէնջ[2570]։ [2570] Օրինակ մի. Ումեքէ ՚ի ձէնջ։
27. որ փնտռեն Աստծուն ու խարխափելով թերեւս գտնեն նրան. թէեւ նա մեզնից իւրաքանչիւրիցս հեռու չէ,
27 Որպէս զի խարխափելով զինք գտնեն. թէպէտեւ մեր ամէն մէկէն ալ հեռու չէ.
զի թերեւս զննիցեն զնա եւ գտանիցեն. նա` եւ ոչ հեռի իսկ է յիւրաքանչիւր ումեքէ ի մէնջ:

17:27: զի թերեւս զննիցե՛ն զնա՝ եւ գտանիցեն. նա՝ եւ ո՛չ հեռի իսկ է յիւրաքանչիւր ումեքէ ՚ի մէնջ[2570]։
[2570] Օրինակ մի. Ումեքէ ՚ի ձէնջ։
27. որ փնտռեն Աստծուն ու խարխափելով թերեւս գտնեն նրան. թէեւ նա մեզնից իւրաքանչիւրիցս հեռու չէ,
27 Որպէս զի խարխափելով զինք գտնեն. թէպէտեւ մեր ամէն մէկէն ալ հեռու չէ.
zohrab-1805▾ eastern-1994▾ western am▾
17:2727: дабы они искали Бога, не ощутят ли Его и не найдут ли, хотя Он и недалеко от каждого из нас:
17:27  ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.
17:27. ζητεῖν (to-seek-unto) τὸν (to-the-one) θεὸν (to-a-Deity) εἰ (if) ἄρα (thus) γε (too) ψηλαφήσειαν (they-may-have-felt-unto) αὐτὸν (to-it) καὶ (and) εὕροιεν, (they-may-have-had-found,"καί (and) γε (too) οὐ (not) μακρὰν (to-lengthed) ἀπὸ (off) ἑνὸς (of-one) ἑκάστου (of-each) ἡμῶν (of-us) ὑπάρχοντα. (to-firsting-under)
17:27. quaerere Deum si forte adtractent eum aut inveniant quamvis non longe sit ab unoquoque nostrumThat they should seek God, if haply they may feel after him or find him, although he be not far from every one of us.
27. that they should seek God, if haply they might feel after him, and find him, though he is not far from each one of us:
17:27. so as to seek God, if perhaps they may consider him or find him, though he is not far from each one of us.
17:27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

27: дабы они искали Бога, не ощутят ли Его и не найдут ли, хотя Он и недалеко от каждого из нас:
17:27  ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.
17:27. quaerere Deum si forte adtractent eum aut inveniant quamvis non longe sit ab unoquoque nostrum
That they should seek God, if haply they may feel after him or find him, although he be not far from every one of us.
17:27. so as to seek God, if perhaps they may consider him or find him, though he is not far from each one of us.
17:27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
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
27-28: Благотворная деятельность Аполлоса в Ахаии прекрасно охарактеризована Ап. Павлом в 1Кор.III:6: "я насаждал, Аполлос поливал..." "В том, что он опровергал всенародно, являлось его дерзновение; в том, что твердо, открывалась сила; в том, что доказывал Божественными Писаниями, выражалась опытность; ибо и дерзновение само по себе нисколько не приносит пользы, если нет силы, и сила - без дерзновения" (Злат. ). Впоследствии Аполлос был епископом в Смирне (в Малой Азии) пред известным Поликарпом (Чет. -Мин. Янв. 4).
Adam Clarke: Commentary on the Bible - 1831
17:27: That they should seek the Lord - This is a conclusion drawn from the preceding statement. God, who is infinitely great and self-sufficient, has manifested himself as the maker of the world, the creator, preserver, and governor of men. He has assigned them their portion, and dispensed to them their habitations, and the various blessings of his providence, to the end that they should seek him in all his works.
Feel after him - Ψηλαφησειαν αυτον, That they might grope after him, as a person does his way who is blind or blindfolded. The Gentiles, who had not a revelation, must grope after God, as the principle of spiritual life, that they might find him to be a Spirit, and the source of all intellectual happiness; and the apostle seems to state that none need despair of finding this fountain of goodness, because he is not far from every one of us.
Albert Barnes: Notes on the Bible - 1834
17:27: That they should seek the Lord - Greek: to seek the Lord. The design of thus placing them on the earth - of gang them their habitation among his works - was, that they should contemplate his wisdom in his works, and thus come to a knowledge of his existence and character. All nations, though living in different regions and climates, have thus the opportunity of becoming acquainted with God, Rom 1:19-20. The fact that the nations did not thus learn the character of the true God shows their great stupidity and wickedness. The design of Paul in this was doubtless to reprove the idolatry of the Athenians. The argument is this: "God has given to each nation its proper opportunity to learn his character. Idolatry, therefore, is folly and wickedness, since it is possible to find out the existence of the one God from his works."
If haply - εἰ ἄρα γε ei ara ge. If perhaps - implying that it was possible to find God, though it might be attended with some difficulty. God has placed us here that we may make the trial, and has made it possible thus to find him.
They might feel after him - The word used here ψηλαφήσειαν psē laphē seian means properly "to touch, to handle" Luk 24:39; Heb 12:18, and then to ascertain the qualities of an object by the sense of touch. And as the sense of touch is regarded as a certain way of ascertaining the existence and qualities of an object, the word means "to search diligently, so that we may know distinctly and certainly." The word has this sense here. It means "to search diligently and accurately for God, to learn his existence and perfections." The Syriac renders it, "That they may seek for God, and find him from his creatures."
And find him - Find the proofs of his existence. Become acquainted with his perfections and laws.
Though he be not far ... - This seems to be stated by the apostle to show that it was possible to find him; and that even those who were without a Revelation need not despair of becoming acquainted with his existence and perfections. He is near to us:
(1) Because the proofs of his existence and power are round about us everywhere, Psa 19:1-6.
(2) because he fills all things in heaven and earth by his essential presence, Psa 139:7-10; Jer 23:23-24; Amo 9:2-4; Kg1 8:27. We should learn then:
(1) To be afraid of sin. God is present with us, and sees all.
(2) he can protect the righteous. He is always with them.
(3) he can detect and punish the wicked. He sees all their plans and thoughts, and records all their doings.
(4) we should seek him continually. It is the design for which he has made us; and he has given us abundant opportunities to learn his existence and perfections.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: they: Act 15:17; Psa 19:1-6; Rom 1:20, Rom 2:4
he be: Act 14:17; Kg1 8:27; Psa 139:1-13; Jer 23:23, Jer 23:24
Geneva 1599
17:27 That they should seek the Lord, if haply they might (p) feel after him, and find him, though he be not far from every one of us:
(p) For as blind men we could not seek out God except by groping, before the true light came and enlightened the world.
John Gill
17:27 That they should seek the Lord,.... Or "God", as the Alexandrian copy and others, and the Vulgate Latin, Syriac, and Ethiopic versions read; their Creator, and kind Benefactor, and who has appointed their time of life, and their habitations for them; and this should engage them to seek to know him, who has done all this for them, and to fear and serve him, and to glorify his name:
if haply they might feel after him, and find him; which shows, that though it is possible for men, by a contemplation of the perfections of God, visible in the works of creation and providence, so to find God, as to know that there is one, and that there is but one God, who has made all things; and so as to be convinced of the vanity and falsehood of all other gods, and to see the folly, wickedness, and weakness of idolatrous worship; yet, at the same time, it very strongly intimates, how dim and obscure the light of nature is; since those, who have nothing else to direct them, are like persons in the dark, who "feel" and grope about after God, whom they cannot see; and after all their search and groping, there is only an "haply", a peradventure, a may be, that they find him:
though he be not far from everyone of us; not only by his omnipresence, and immensity, whereby he is everywhere; but by his power in supporting all in their being; and by his goodness in continually communicating the blessings of providence to them.
John Wesley
17:27 If haply - The way is open; God is ready to be found. But he will lay no force upon man; they might feel after him - This is in the midst between seeking and finding. Feeling being the lowest and grossest of all our senses, is fitly applied to the low knowledge of God; though he be not far from every one of us - We need not go far to seek or find him. He is very near us; in us. It is only perverse reason which thinks he is afar off.
Robert Jamieson, A. R. Fausset and David Brown
17:27 That they should seek the Lord--That is the high end of all these arrangements of Divine Power, Wisdom, and Love.
if haply they might feel after him--as men groping their way in the dark.
and find him--a lively picture of the murky atmosphere of Natural Religion.
though he be not far from every one of us--The difficulty of finding God outside the pale of revealed religion lies not in His distance from us, but in our distance from Him through the blinding effect of sin.
17:2817:28: Զի նովա՛ւ կեամք եւ շարժի՛մք եւ եմք, որպէս ոմանք ՚ի ձերո՛ց ճարտարաց ասացին, թէ նորա եւ ա՛զգ իսկ եմք[2571]։ [2571] Ոմանք. Զի նովաւ կամք եւ... որպէս եւ ոմանք։
28. քանի որ նրանով ապրում ենք եւ շարժւում ենք եւ կանք, ինչպէս ձեր բանաստեղծներից ոմանք ասացին, թէ՝ մենք նրա զարմից ենք:
28 Վասն զի անով կ’ապրինք եւ կը շարժինք ու կանք, ինչպէս ձեր բանաստեղծներէն մէկ քանիներն ալ ըսին. ‘Քանզի մենք անոր ցեղէն ալ ենք’։
Զի նովաւ կեամք եւ շարժիմք եւ եմք, որպէս եւ ոմանք ի ձերոց ճարտարաց ասացին. Թէ նորա եւ ազգ իսկ եմք:

17:28: Զի նովա՛ւ կեամք եւ շարժի՛մք եւ եմք, որպէս ոմանք ՚ի ձերո՛ց ճարտարաց ասացին, թէ նորա եւ ա՛զգ իսկ եմք[2571]։
[2571] Ոմանք. Զի նովաւ կամք եւ... որպէս եւ ոմանք։
28. քանի որ նրանով ապրում ենք եւ շարժւում ենք եւ կանք, ինչպէս ձեր բանաստեղծներից ոմանք ասացին, թէ՝ մենք նրա զարմից ենք:
28 Վասն զի անով կ’ապրինք եւ կը շարժինք ու կանք, ինչպէս ձեր բանաստեղծներէն մէկ քանիներն ալ ըսին. ‘Քանզի մենք անոր ցեղէն ալ ենք’։
zohrab-1805▾ eastern-1994▾ western am▾
17:2828: ибо мы Им живем и движемся и существуем, как и некоторые из ваших стихотворцев говорили: 'мы Его и род'.
17:28  ἐν αὐτῶ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ᾽ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.
17:28. ἐν (In) αὐτῷ (unto-it) γὰρ (therefore) ζῶμεν (we-life-unto) καὶ (and) κινούμεθα ( we-move-unto ) καὶ (and) ἐσμέν, (we-be,"ὡς (as) καί (and) τινες (ones) τῶν (of-the-ones) καθ' (down) ὑμᾶς (to-ye) ποιητῶν (of-doers) εἰρήκασιν (they-had-come-to-utter,"Τοῦ (Of-the-one) γὰρ (therefore) καὶ (and) γένος (a-kindred) ἐσμέν. (we-be)
17:28. in ipso enim vivimus et movemur et sumus sicut et quidam vestrum poetarum dixerunt ipsius enim et genus sumusFor in him we live and move and are: as some also of your own poets said: For we are also his offspring.
28. for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.
17:28. ‘For in him we live, and move, and exist.’ Just as some of your own poets have said. ‘For we are also of his family.’
17:28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring:

28: ибо мы Им живем и движемся и существуем, как и некоторые из ваших стихотворцев говорили: 'мы Его и род'.
17:28  ἐν αὐτῶ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ᾽ ὑμᾶς ποιητῶν εἰρήκασιν, τοῦ γὰρ καὶ γένος ἐσμέν.
17:28. in ipso enim vivimus et movemur et sumus sicut et quidam vestrum poetarum dixerunt ipsius enim et genus sumus
For in him we live and move and are: as some also of your own poets said: For we are also his offspring.
17:28. ‘For in him we live, and move, and exist.’ Just as some of your own poets have said. ‘For we are also of his family.’
17:28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
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
17:28: For in him we live, and move, and have our being - He is the very source of our existence: the principle of life comes from him: the principle of motion, also, comes from him; one of the most difficult things in nature to be properly apprehended; and a strong proof of the continual presence and energy of the Deity.
And have our being - Και εσμεν, And we are: we live in him, move in him, and are in him. Without him we not only can do nothing, but without him we are nothing. We are, i.e. we continue to be, because of his continued, present, all-pervading, and supporting energy. There is a remarkable saying in Synopsis Sohar, p. 104. "The holy blessed God never does evil to any man. He only withdraws his gracious presence from him, and then he necessarily perisheth." This is philosophical and correct.
As certain also of your own poets - Probably he means not only Aratus, in whose poem, entitled Phaenomena, the words quoted by St. Paul are to be found literatim, του γαρ και γενος εσμεν; but also Cleanthus, in whose Hymn to Jupiter the same words (Εκ σου γαρ γενος εσμεν) occur. But the sentiment is found in several others, being very common among the more enlightened philosophers. By saying your own poets, he does not mean poets born at Athens, but merely Grecian poets, Aratus and Cleanthus being chief.
We are also his offspring - Του γαρ και γενος εσμεν The Phaenomena of Aratus, in which these words are found, begins thus: -
Εκ Διος αρχωμεσθα, τον ουδεποτ' ανδρες εωμεν
Αρῤητον· μεϚαι δε Διος πασαι μεν αγυιαι,
Πασαι δ' ανθρωπων αγοραι· μεϚη δε θαλασσα,
Και λιμενες· παντη δε Διος κεχρημεθα παντες·
ΤΟΥ ΓΑΡ ΚΑΙ ΓΕΝΟΣ ΕΣΜΕΝ ὁ δ' ηπιος ανθρωποισι
Δεξια σημαινει. κ. τ. λ.
With Jove we must begin; nor from him rove;
Him always praise, for all is full of Jove!
He fills all places where mankind resort,
The wide-spread sea, with every shelt'ring port.
Jove's presence fills all space, upholds this ball;
All need his aid; his power sustains us all.
For we his offspring are; and he in love
Points out to man his labor from above:
Where signs unerring show when best the soil,
By well-timed culture, shall repay our toil, etc., etc.
Aratus was a Cilician, one of St. Paul's own countrymen, and with his writings St. Paul was undoubtedly well acquainted, though he had flourished about 300 years before that time.
Albert Barnes: Notes on the Bible - 1834
17:28: For in him we live - The expression "in him" evidently means by him; by his originally forming us, and continually sustaining us. No words can better express our constant dependence on God. He is the original fountain of life, and he upholds us each moment. A similar sentiment is found in Plautus (5, 4, 14): "O Jupiter, who dost cherish and nourish the race of man; by whom we live, and with whom is the hope of the life of all men" (Kuinoel). It does not appear, however, that Paul designed this as a quotation; yet he doubtless intended to state a sentiment with which they were familiar, and with which they would agree.
And move - κινούμεθα kinoumetha. Doddridge translates this, "And are moved." It may, however, be in the middle voice, and be correctly rendered as in our version. It means that we derive strength to move from him; an expression denoting "constant and absolute dependence." There is no idea of dependence more striking than that we owe to him the ability to perform the slightest motion.
And have our being - καὶ ἐσμέν kai esmen. And are. This denotes that our "continued existence" is owing to Him. That we live at all is his gift; that we have power to move is his gift; and our continued and prolonged existence is his gift also. Thus, Paul traces our dependence on him from the lowest pulsation of life to the highest powers of action and of continued existence. It would be impossible to express in more emphatic language our entire dependence On God.
As certain also - As some. The sentiment which he quotes was found substantially in several Greek poets.
Of your own poets - He does not refer particularly here to poets of Athens, but to Greek poets who had written in their language.
For we are also his offspring - This precise expression is found in Aratus ("Phaenom.," v. 5), and in Cleanthus in a hymn to Jupiter. Substantially the same sentiment is found in several other Greek poets. Aratus was a Greek poet of Cilicia the native place of Paul, and flourished about 277 years before Christ. As Paul was a native of the same country it is highly probable he was acquainted with his writings. Aratus passed much of his time at the court of Antigonus Gonatas, king of Macedonia. His principal work was the "Phoenomena," which is here quoted, and was so highly esteemed in Greece that many learned men wrote commentaries on it. The sentiment here quoted was directly at variance with the views of the Epicureans; and it is proof of Paul's address and skill, as well as his acquaintance with his auditors and with the Greek poets, that he was able to adduce a sentiment so directly in point, and that had the concurrent testimony of so many of the Greeks themselves. It is one instance among thousands where an acquaintance with profane learning may be of use to a minister of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:28: in him: Sa1 25:29; Job 12:10; Psa 36:9, Psa 66:9; Luk 20:38; Joh 5:26, Joh 11:25; Col 1:17; Heb 1:3
as: Tit 1:12
we are: Luk 3:38; Heb 12:9
John Gill
17:28 For in him we live, and move, and have our being,.... The natural life which men live is from God; and they are supported in it by him; and from him they have all the comforts and blessings of life; and all motions, whether external or internal, of body or of mind, are of God, and none of them are without the concourse of his providence, and strength assistance from him; though the disorder and irregularity of these motions, whereby they become sinful, are of themselves, or of the devil; and their being, and the maintenance of it, and continuance in it, are all owing to the power and providence of God.
As certain also of your own poets have said; the Syriac version reads in the singular number, "as a certain one of your wise men has said"; but all others read in the plural; and some have thought, that the apostle refers to what goes before, that being an Iambic verse of some of the poets, as well as to what follows, which is a citation from Aratus (x) and whom the apostle might have called his own, as he was his countryman; for Aratus was a native of Solis, a city of Cilicia, not far from Tarsus yea, some say (y) he was of Tarsus, where the apostle was born: but Aratus being an Heathen, and the apostle speaking to Heathens, calls him one of them; and the rather, that what is cited might be the more regarded by them: though the expression is also (z) said to be in an hymn to Jove, written by Cleanthes, who taught at Athens; and so the apostle addressing the Athenians, might, with greater propriety, say, "as certain of your own poets say": it is also said to be in Aratus the astronomer, and in the poet Homer; so that the plural number may well be used. Which is,
for we are also his offspring; the offspring of Jove, says Aratus; which the apostle applies to the true Jehovah, the Creator of all men, by whom, and after whose image, they are made, and so are truly his offspring; upon which the apostle argues as follows.
(x) In Phaenomenis, p. 1. (y) Vid. Fabricii Biblioth. Gr. l. 3. c. 18. p. 451. (z) Vid. Fabricii Biblioth. Gr. l. 3. c. 18. p. 453.
John Wesley
17:28 In him - Not in ourselves, we live, and move, and have our being - This denotes his necessary, intimate, and most efficacious presence. No words can better express the continual and necessary dependence of all created beings, in their existence and all their operations, on the first and almighty cause, which the truest philosophy as well as divinity teaches. As certain also of your own poets have said - Aratus, whose words these are, was an Athenian, who lived almost three hundred years before this time. They are likewise to be found, with the alteration of one letter only, in the hymn of Cleanthes to Jupiter or the supreme being, one of the purest and finest pieces of natural religion in the whole world of Pagan antiquity.
Robert Jamieson, A. R. Fausset and David Brown
17:28 For in him we live, and move, and have our being--(or, more briefly, "exist").--This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [MEYER], but that God is the living, immanent Principle of all these in men.
as certain also of your own poets have said, For we are also his offspring--the first half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryman of the apostle, and his predecessor by about three centuries. But, as he hints, the same sentiment is to be found in other Greek poets. They meant it doubtless in a pantheistic sense; but the truth which it expresses the apostle turns to his own purpose--to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus. Acts 9:30, revolving his special vocation to the Gentiles he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from the Greek poets, 1Cor 15:33; Tit 1:12).
17:2917:29: Եւ արդ՝ որովհետեւ ազգ եմք Աստուծոյ, ո՛չ պարտիմք համարել ոսկւոյ՝ կամ արծաթոյ՝ կամ քարի, որ ՚ի ճարտարութենէ՛ եւ ՚ի մտաց մարդկան քանդակեալ իցէ՝ զաստուածականն լինել նմանօղ[2572]։ [2572] Ոսկան. Ազգք եմք Աստուծոյ։ Ոմանք. Եւ ՚ի մտաց մարդոյ քանդա՛՛։
29. Եւ արդ, որովհետեւ Աստծու զարմն ենք, չպէտք է խորհենք, թէ աստուածայինը նման է ոսկուն կամ արծաթին կամ քարին, որոնք ճարտարութեամբ եւ մարդու խելքով են քանդակուած:
29 Ուստի՝ Աստուծոյ ցեղէն ըլլալով՝ պէտք չէ որ այնպէս սեպենք թէ Աստուածութիւնը նման է ոսկիի կամ արծաթի կամ քարի, որ մարդու վարպետութիւնով ու խելքով քանդակուած է։
Եւ արդ` որովհետեւ ազգ եմք Աստուծոյ, ոչ պարտիմք համարել ոսկւոյ կամ արծաթոյ կամ քարի որ ի ճարտարութենէ եւ ի մտաց մարդոյ քանդակեալ իցէ, զԱստուածականն լինել նմանող:

17:29: Եւ արդ՝ որովհետեւ ազգ եմք Աստուծոյ, ո՛չ պարտիմք համարել ոսկւոյ՝ կամ արծաթոյ՝ կամ քարի, որ ՚ի ճարտարութենէ՛ եւ ՚ի մտաց մարդկան քանդակեալ իցէ՝ զաստուածականն լինել նմանօղ[2572]։
[2572] Ոսկան. Ազգք եմք Աստուծոյ։ Ոմանք. Եւ ՚ի մտաց մարդոյ քանդա՛՛։
29. Եւ արդ, որովհետեւ Աստծու զարմն ենք, չպէտք է խորհենք, թէ աստուածայինը նման է ոսկուն կամ արծաթին կամ քարին, որոնք ճարտարութեամբ եւ մարդու խելքով են քանդակուած:
29 Ուստի՝ Աստուծոյ ցեղէն ըլլալով՝ պէտք չէ որ այնպէս սեպենք թէ Աստուածութիւնը նման է ոսկիի կամ արծաթի կամ քարի, որ մարդու վարպետութիւնով ու խելքով քանդակուած է։
zohrab-1805▾ eastern-1994▾ western am▾
17:2929: Итак мы, будучи родом Божиим, не должны думать, что Божество подобно золоту, или серебру, или камню, получившему образ от искусства и вымысла человеческого.
17:29  γένος οὗν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῶ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
17:29. γένος (To-a-kindred) οὖν (accordingly) ὑπάρχοντες ( firsting-under ) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐκ (not) ὀφείλομεν (we-debt) νομίζειν (to-parcelee-to) χρυσῷ (unto-a-gold) ἢ (or) ἀργύρῳ (unto-a-silver) ἢ (or) λίθῳ, (unto-a-stone,"χαράγματι (unto-a-graving-to) τέχνης (of-a-crafting) καὶ (and) ἐνθυμήσεως (of-a-passioning-in) ἀνθρώπου, (of-a-mankind,"τὸ (to-the-one) θεῖον (to-deity-belonged) εἶναι (to-be) ὅμοιον. (to-along-belonged)
17:29. genus ergo cum simus Dei non debemus aestimare auro aut argento aut lapidi sculpturae artis et cogitationis hominis divinum esse simileBeing therefore the offspring of God, we must not suppose the divinity to be like unto gold or silver or stone, the graving of art and device of man.
29. Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.
17:29. Therefore, since we are of the family of God, we must not consider gold or silver or precious stones, or the engravings of art and of the imagination of man, to be a representation of what is Divine.
17:29. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.
Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man' s device:

29: Итак мы, будучи родом Божиим, не должны думать, что Божество подобно золоту, или серебру, или камню, получившему образ от искусства и вымысла человеческого.
17:29  γένος οὗν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῶ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.
17:29. genus ergo cum simus Dei non debemus aestimare auro aut argento aut lapidi sculpturae artis et cogitationis hominis divinum esse simile
Being therefore the offspring of God, we must not suppose the divinity to be like unto gold or silver or stone, the graving of art and device of man.
17:29. Therefore, since we are of the family of God, we must not consider gold or silver or precious stones, or the engravings of art and of the imagination of man, to be a representation of what is Divine.
17:29. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.
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
17:29: Forasmuch then as we are the offspring of God, etc. - This inference of the apostle was very strong and conclusive; and his argument runs thus: "If we are the offspring of God, he cannot be like those images of gold, silver, and stone, which are formed by the art and device of man; for the parent must resemble his offspring. Seeing, therefore, that we are living and intelligent beings, He from whom we have derived that being must be living and intelligent. It is necessary, also, that the object of religious worship should be much more excellent than the worshipper; but a man is, by innumerable degrees, more excellent than an image made out of gold, silver, or stone; and yet it would be impious to worship a man: how much more so to worship these images as gods! Every man in the Areopagus must have felt the power of this conclusion; and, taking it for granted that they had felt it, he proceeds: -
Albert Barnes: Notes on the Bible - 1834
17:29: Forasmuch then - Admitting or assuming this to be true. The argument which follows is drawn from the concessions of their own writers.
We ought not to think - It is absurd to suppose. The argument of the apostle is this: "Since we are formed by God; since we are like him, living and intelligent beings; since we are more excellent in our nature than the most precious and ingenious works of art, it is absurd to suppose that the original source of our existence can be like gold, and silver, and stone. Man himself is far more excellent than an image of wood and stone; how much more excellent still must be the great Fountain and Source of all our wisdom and intelligence." See this thought pursued at length in Isa 40:18-23.
The Godhead - The divinity (τὸ Θεῖον to Theion), the divine nature, or essence. The word used here is an adjective employed as a noun, and does not occur elsewhere in the New Testament.
Is like unto gold ... - All these things were used in making images or statues of the gods. It is absurd to think that the source of all life and intelligence resembles a lifeless block of wood or stone. Even degraded pagan, one would think, might see the force of an argument like this.
Graven - Sculptured; made into an image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:29: we ought: Psa 94:7-9, Psa 106:20, Psa 115:4-8; Isa 40:12-18, Isa 44:9-20; Hab 2:19, Hab 2:20; Rom 1:20-23
graven: Exo 20:4, Exo 32:4; Isa 46:5, Isa 46:6; Jer 10:4-10
Geneva 1599
17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, (q) graven by art and man's device.
(q) Which things (gold, silver, and stones) are custom engraved as much as a man's mind can devise, for men will not worship those things as they are, unless by some art it has formed into an image of some sort.
John Gill
17:29 Forasmuch then as we are the offspring of God,.... In the sense before given; for the apostle is not here speaking of himself, and other saints, as being the children of God, by adoption, and by regenerating grace, and faith in Christ Jesus, but as men in common with others, and with these Athenians:
we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device; for men themselves, who are the offspring of God, and made after his image, are not to be compared to graven images of gold, silver, and stone, but are vastly preferable to them, they being formed by their art, and the device of their minds; and much less then should God, the Creator of men, and from whom they spring, be likened to, or represented by, any such thing; for so to think of God, is to think very unworthily of him; for if to think thus of ourselves, who are descended from him, would be a debasing of us, then much more to think so of God, the Father of spirits, must be a depreciating of him; and which by no means ought to be done, and argues great stupidity: if living rational creatures are not to be equalled to, and compared with, senseless statues, much less God, the former of men and angels.
John Wesley
17:29 We ought not to think - A tender expression especially in the first per son plural. As if he had said, Can God himself be a less noble being than we who are his offspring? Nor does he only here deny, that these are like God, but that they have any analogy to him at all, so as to be capable of representing him.
Robert Jamieson, A. R. Fausset and David Brown
17:29 Forasmuch then as we are the offspring of God, we ought not to think--The courtesy of this language is worthy of notice.
that the Godhead is like unto gold, or silver, or stone, graven by art and man's device--("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).
17:3017:30: Բայց զժամանակս անգիտութեանն անտե՛ս արարեալ Աստուծոյ, արդ զայս պատուիրէ մարդկան՝ ամենայն ումեք ապաշխարե՛լ[2573]։ [2573] Ոմանք. Արարեալ է Աստուծոյ։
30. Բայց Աստուած, անգիտութեան ժամանակներն անտես առնելով, այժմ այն է պատուիրում մարդկանց, որ ամէն ոք ապաշխարի[37].[37] Յունարէնն ունի՝... որ ամէն մարդ ամէն տեղ ապաշխարի:
30 Արդ՝ Աստուած տգիտութեան ատենները անտես ընելով՝ հիմա ամէն տեղ կը պատուիրէ բոլոր մարդոց, որ ապաշխարեն։
Բայց զժամանակս անգիտութեանն անտես արարեալ Աստուծոյ, արդ զայս պատուիրէ [72]մարդկան` ամենայն ումեք`` ապաշխարել:

17:30: Բայց զժամանակս անգիտութեանն անտե՛ս արարեալ Աստուծոյ, արդ զայս պատուիրէ մարդկան՝ ամենայն ումեք ապաշխարե՛լ[2573]։
[2573] Ոմանք. Արարեալ է Աստուծոյ։
30. Բայց Աստուած, անգիտութեան ժամանակներն անտես առնելով, այժմ այն է պատուիրում մարդկանց, որ ամէն ոք ապաշխարի[37].
[37] Յունարէնն ունի՝... որ ամէն մարդ ամէն տեղ ապաշխարի:
30 Արդ՝ Աստուած տգիտութեան ատենները անտես ընելով՝ հիմա ամէն տեղ կը պատուիրէ բոլոր մարդոց, որ ապաշխարեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:3030: Итак, оставляя времена неведения, Бог ныне повелевает людям всем повсюду покаяться,
17:30  τοὺς μὲν οὗν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
17:30. τοὺς (To-the-ones) μὲν (indeed) οὖν (accordingly) χρόνους (to-interims) τῆς (of-the-one) ἀγνοίας (of-an-un-considering-unto) ὑπεριδὼν (having-had-seen-over,"ὁ (the-one) θεὸς (a-Deity,"τὰ (to-the-ones) νῦν (now) ἀπαγγέλλει (it-messageth-off) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds) πάντας ( to-all ) πανταχοῦ (of-all-areas) μετανοεῖν, (to-consider-with-unto,"
17:30. et tempora quidem huius ignorantiae despiciens Deus nunc adnuntiat hominibus ut omnes ubique paenitentiam agantAnd God indeed having winked at the times of this ignorance, now declareth unto men that all should every where do penance.
30. The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:
17:30. And indeed, God, having looked down to see the ignorance of these times, has now announced to men that everyone everywhere should do penance.
17:30. And the times of this ignorance God winked at; but now commandeth all men every where to repent:
And the times of this ignorance God winked at; but now commandeth all men every where to repent:

30: Итак, оставляя времена неведения, Бог ныне повелевает людям всем повсюду покаяться,
17:30  τοὺς μὲν οὗν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
17:30. et tempora quidem huius ignorantiae despiciens Deus nunc adnuntiat hominibus ut omnes ubique paenitentiam agant
And God indeed having winked at the times of this ignorance, now declareth unto men that all should every where do penance.
17:30. And indeed, God, having looked down to see the ignorance of these times, has now announced to men that everyone everywhere should do penance.
17:30. And the times of this ignorance God winked at; but now commandeth all men every where to repent:
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
17:30: The times of this ignorance God winked at - He who has an indisputable right to demand the worship of all his creatures has mercifully overlooked those acts of idolatry which have disgraced the world and debased man; but now, as he has condescended to give a revelation of himself, he commands, as the sovereign, all men every where, over every part of his dominions, to repent, μετανοειν, to change their views, designs, and practices; because he hath appointed a day in which he will judge the world in righteousness; and, as justice will then be done, no sinner, no persevering idolater, shall escape punishment.
The word ὑπεριδειν, which we translate, to wink at, signifies simply to look over; and seems to be here used in the sense of passing by, not particularly noticing it. So God overlooked, or passed by, the times of heathenish ignorance: as he had not given them the talent of Divine revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer overlook, or pass by, their ignorance or its fruits.
Albert Barnes: Notes on the Bible - 1834
17:30: And the times of this ignorance - The long period when people were ignorant of the true God, and when they worshipped stocks and stones. Paul here refers to the times preceding the gospel.
God winked at - ὑπεριδὼν huperidō n. Overlooked; connived at; did not come forth to punish. In Act 14:16 it is expressed thus: "Who in times past suffered all nations to walk in their own ways" The sense is, he passed over those times without punishing them, as if he did not see them. For wise purposes he suffered them to walk in ignorance that there might be a fair experiment to show what people would do, and how much necessity there was for a Revelation to instruct them in the true know edge of God. We are not to suppose that God regarded idolatry as innocent, or the crimes and vices to which idolatry led as of no importance; but their ignorance was a mitigating circumstance, and he suffered the nations to live without coming forth in direct judgment against them. Compare the notes on Act 3:17; Act 14:16.
But now commandeth - By the gospel, Luk 24:47.
All men - Not Jews only, who had been favored with special privileges, but all nations. The barrier was broken down, and the call to repentance was sent abroad into all the earth.
To repent - To exercise sorrow for their sins, and to forsake them. If God commands all people to repent, we may observe:
(1) That it is their duty to do it. There is no higher obligation than to obey the command of God.
(2) it can be done. God would not command an impossibility.
(3) it is binding on all. The rich, the learned, the great, the frivolous, are as much bound as the beggar and the slave.
(4) it must be done, or the soul lost. It is not safe to neglect a plain Law of God. It will not be well to die reflecting that we have all our life despised his commands.
(5) we should send the gospel to the pagan. God calls on the nations to repent, and to be saved. It is the duty of Christians to make known to them the command, and to invite them to the blessings of pardon and heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:30: the times: Act 14:16; Psa 50:21; Rom 1:28, Rom 3:23, Rom 3:25
but: Act 3:19, Act 11:18, Act 20:21, Act 26:17-20; Mat 3:2, Mat 4:17; Mar 6:12; Luk 13:5, Luk 15:10; Luk 24:47; Rom 2:4; Co2 7:10; Eph. 4:17-32, Eph 5:6-8; Tit 2:11, Tit 2:12; Pe1 1:14, Pe1 1:15, Pe1 4:3
Geneva 1599
17:30 (15) And the times of this ignorance God winked at; but now commandeth all men every where to repent:
(15) The oldness of the error does not excuse those that err, but it commends and sets forth the patience of God, who nonetheless will be a just judge to those who condemn him.
John Gill
17:30 And the times of this ignorance God winked at,.... Not that he approved of, or encouraged such blindness and folly, as appeared among the Gentiles, when they worshipped idols of gold, silver, and stone, taking them for deities; but rather the sense is, he despised this, and them for it, and was displeased and angry with them; and as an evidence of such contempt and indignation, he overlooked them, and took no notice of them, and gave them no revelation to direct them, nor prophets to instruct them, and left them to their stupidity and ignorance:
but now commandeth all men everywhere to repent; that is, he hath given orders, that the doctrine of repentance, as well as remission of sins, should be preached to all nations, to Gentiles as well as Jews; and that it becomes them to repent of their idolatries, and turn from their idols, and worship the one, only, living and true God: and though for many hundreds of years God had neglected them, and sent no messengers, nor messages to them, to acquaint them with his will, and to show them their follies and mistakes; yet now he had sent his apostles unto them, to lay before them their sins, and call them to repentance; and to stir them up to this, the apostle informs them of the future judgment in the following verse. Repentance being represented as a command, does not suppose it to be in the power of men, or contradict evangelical repentance, being the free grace gift of God, but only shows the need men stand in of it, and how necessary and requisite it is; and when it is said to be a command to all, this does not destroy its being a special blessing of the covenant of grace to some; but points out the sad condition that all men are in as sinners, and that without repentance they must perish: and indeed, all men are obliged to natural repentance for sin, though to all men the grace of evangelical repentance is not given: the Jews (a) call repentance , "the command of repentance", though they do not think it obligatory on men, as the other commands of the law. The law gives no encouragement to repentance, and shows no mercy on account of it; it is a branch of the Gospel ministry, and goes along with the doctrine of the remission of sins; and though in the Gospel, strictly taken, there is no command, yet being largely taken for the whole ministry of the word, it includes this, and everything else which Christ has commanded, and was taught by him and his apostles; Mt 28:20.
(a) Tzeror Hammor, fol. 157. 4.
John Wesley
17:30 The times of ignorance - What! does he object ignorance to the knowing Athenians? Yes, and they acknowledge it by this very altar. God overlooked - As one paraphrases, "The beams of his eye did in a manner shoot over it." He did not appear to take notice of them, by sending express messages to them as he did to the Jews. But now - This day, this hour, saith Paul, puts an end to the Divine forbearance, and brings either greater mercy or punishment. Now he commandeth all men every where to repent - There is a dignity and grandeur in this expression, becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest manner, and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could any one repent of doing what he could not but have done?
Robert Jamieson, A. R. Fausset and David Brown
17:30 the times of this ignorance God winked at--literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Acts 14:16, and see on Rom 1:24, &c.).
but now--that a new light was risen upon the world.
commandeth--"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory."
all men every where to repent--(compare Col 1:6, Col 1:23; Tit 1:11) --a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Lk 13:3, Lk 13:5; Lk 15:10) in its most comprehensive sense of "repentance unto life."
17:3117:31: Քանզի հաստատեաց օր, յորում պարտ է դատել զաշխարհս արդարութեամբ, ՚ի ձեռն առնն՝ որով սահմանեաց տալ հաւա՛տս ամենեցուն՝ յարուցեալ զնա ՚ի մեռելոց[2574]։ [2574] Ոմանք. ՚Ի ձեռն առն, որով։
31. քանի որ սահմանել է մի օր, երբ աշխարհը արդարութեամբ պիտի դատի այն մարդու ձեռքով, որի միջոցով որոշեց հաւաստիք տալ ամենքին՝ նրան մեռելներից յարութիւն տալով»:
31 Վասն զի ինք օր մը սահմանեց, որուն մէջ աշխարհս արդարութեամբ պիտի դատէ այն մարդուն ձեռքով՝ որ որոշեց ու ամենուն հաւատացուց՝ զանիկա մեռելներէն յարուցանելով»։
Քանզի հաստատեաց օր յորում պարտ է դատել զաշխարհս արդարութեամբ ի ձեռն առնն որով սահմանեաց տալ հաւատս ամենեցուն` յարուցեալ զնա ի մեռելոց:

17:31: Քանզի հաստատեաց օր, յորում պարտ է դատել զաշխարհս արդարութեամբ, ՚ի ձեռն առնն՝ որով սահմանեաց տալ հաւա՛տս ամենեցուն՝ յարուցեալ զնա ՚ի մեռելոց[2574]։
[2574] Ոմանք. ՚Ի ձեռն առն, որով։
31. քանի որ սահմանել է մի օր, երբ աշխարհը արդարութեամբ պիտի դատի այն մարդու ձեռքով, որի միջոցով որոշեց հաւաստիք տալ ամենքին՝ նրան մեռելներից յարութիւն տալով»:
31 Վասն զի ինք օր մը սահմանեց, որուն մէջ աշխարհս արդարութեամբ պիտի դատէ այն մարդուն ձեռքով՝ որ որոշեց ու ամենուն հաւատացուց՝ զանիկա մեռելներէն յարուցանելով»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3131: ибо Он назначил день, в который будет праведно судить вселенную, посредством предопределенного Им Мужа, подав удостоверение всем, воскресив Его из мертвых.
17:31  καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
17:31. καθότι (down-to-which-a-one) ἔστησεν (it-stood) ἡμέραν (to-a-day) ἐν (in) ᾗ (unto-which) μέλλει (it-impendeth) κρίνειν ( to-separate ) τὴν ( to-the-one ) οἰκουμένην ( to-being-housed-unto ) ἐν ( in ) δικαιοσύνῃ ( unto-a-course-belongedness ) ἐν (in) ἀνδρὶ (unto-a-man) ᾧ (unto-which) ὥρισεν, (it-bounded-to,"πίστιν (to-a-trust) παρασχὼν (having-had-held-beside) πᾶσιν ( unto-all ) ἀναστήσας (having-stood-up) αὐτὸν (to-it) ἐκ (out) νεκρῶν . ( of-en-deaded )
17:31. eo quod statuit diem in qua iudicaturus est orbem in aequitate in viro in quo statuit fidem praebens omnibus suscitans eum a mortuisBecause he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed: giving faith to all, by raising him up from the dead.
31. inasmuch as he hath appointed a day, in the which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
17:31. For he has appointed a day on which he will judge the world in equity, through the man whom he has appointed, offering faith to all, by raising him from the dead.”
17:31. Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.
Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead:

31: ибо Он назначил день, в который будет праведно судить вселенную, посредством предопределенного Им Мужа, подав удостоверение всем, воскресив Его из мертвых.
17:31  καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
17:31. eo quod statuit diem in qua iudicaturus est orbem in aequitate in viro in quo statuit fidem praebens omnibus suscitans eum a mortuis
Because he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed: giving faith to all, by raising him up from the dead.
17:31. For he has appointed a day on which he will judge the world in equity, through the man whom he has appointed, offering faith to all, by raising him from the dead.”
17:31. Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.
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
17:31: He hath appointed a day - He has fixed the time in which he will judge the world, though he has not revealed this time to man.
By that man whom he hath ordained - He has also appointed the judge, by whom the inhabitants of the earth are to be tried.
Whereof he hath given assurance - ΠιϚιν παρασχων πασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Savior of men, has repeatedly told his followers that he would judge the world; and has described to us, at large, the whole of the proceedings of that awful time, Mat 25:31, etc.; Joh 5:25. Though he was put to death by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught: one of these doctrines is, that he shall judge the world; his resurrection, established by the most incontrovertible evidence, is therefore a proof, an incontestable proof, that he shall judge the world, according to his own declaration."
Albert Barnes: Notes on the Bible - 1834
17:31: Because he hath appointed a day - This is given as a reason why God commands people to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. See the notes on Rom 2:16.
Judge the world - The whole world - Jews and Gentiles.
In righteousness - According to the principles of strict justice.
Whom he hath ordained - Or whom he has constituted or appointed as judge. See the Act 10:42 notes; Joh 5:25 notes.
Hath given assurance - Has afforded evidence of this. That evidence consists:
(1) In the fact that Jesus declared that he would judge the nations Joh 5:25-26; mat 25; and,
(2) God confirmed the truth of his declarations by raising him from the dead, or gave his sanction to what the Lord Jesus had said, for God would nor work a miracle in favor of an impostor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:31: he hath appointed: Act 10:42; mat 25:31-46; Joh 5:22, Joh 5:23; Rom 2:5, Rom 2:16, Rom 14:9, Rom 14:10; Co1 4:5; Co2 5:10; Ti2 4:1; Pe2 3:7; Jde 1:14, Jde 1:15
given assurance: or, offered faith
in that: Act 17:18, Act 2:23, Act 2:24, Act 2:32, Act 3:15, Act 3:16, Act 4:10, Act 5:30-32, Act 10:39-41, Act 13:30, Act 13:31; Luk 24:46-48; Co1 15:3-8
Geneva 1599
17:31 Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given (r) assurance unto all [men], in that he hath raised him from the dead.
(r) By declaring Christ to be the judge of the world through the resurrection from the dead.
John Gill
17:31 Because he hath appointed a day,.... The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason why God will have the doctrine of repentance everywhere published, both to Jews and Gentiles, since all must come to judgment: and the day for it is appointed by him,
in the which he will judge the world in righteousness; the whole world will be judged, and every individual in it, good and bad, righteous and wicked; and this judgment will be a righteous one; it will proceed according to the strict rules of justice and equity, and upon the foot of the righteousness of Christ, as that has been received or rejected by men, or as men are clothed with, or are without that righteousness:
by that man whom he hath ordained; Beza's ancient copy reads, "the man Jesus": not that the apostle means that Christ is a mere man; for then he would not be fit to be a Judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Heathens, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity ordained, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted:
whereof he hath given assurance to all men: or full proof, both of his being the Judge, and of his fitness to be one, and also of the righteousness, according to which he will judge:
in that he hath raised him from the dead; whereby he was declared to be the Son of God; and when all power in heaven and in earth was given to him; and which was done for the justification of all those for whose offences he was delivered: and this seems to be the reason why the apostle calls Christ the Judge a man, that he might have the opportunity of mentioning his resurrection from the dead.
John Wesley
17:31 He hath appointed a day in which he will judge the world - How fitly does he speak this, in their supreme court of justice? By the man - So he speaks, suiting himself to the capacity of his hearers. Whereof he hath given assurance to all men, in that he hath raised him from the dead - God raising Jesus demonstrated hereby, that he was to be the glorious Judge of all. We are by no means to imagine that this was all which the apostle intended to have said, but the indolence of some of his hearers and the petulancy of others cut him short.
Robert Jamieson, A. R. Fausset and David Brown
17:31 Because he hath appointed a day in the which he will judge the world--Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [BENGEL].
by that man whom he hath ordained--compare Jn 5:22-23, Jn 5:27; Acts 10:42.
whereof he hath given assurance unto all men, in that he hath raised him from the dead--the most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.
17:3217:32: Իբրեւ լուան զյարութիւն մեռելոց, ոմանք ծա՛ղր առնէին. կէսքն ասէին. Լուիցուք ՚ի քէն վասն այդորիկ մի՛ւսանգամ[2575]։ [2575] Օրինակ մի ընդ Ոսկանայ. Ծաղր առնէին զնա։
32. Երբ լսեցին մեռելների յարութեան մասին, ոմանք ծաղրի էին ենթարկում. ոմանք էլ ասում էին. «Մի ուրիշ անգամ կը լսենք քեզնից այդ մասին»:
32 Երբ մեռելներուն յարութիւնը լսեցին, ոմանք ծաղր կ’ընէին, ոմանք ալ կ’ըսէին. «Այդ բանին համար ուրիշ անգամ մտիկ պիտի ընենք քեզի»։
Իբրեւ լուան զյարութիւն մեռելոց, ոմանք ծաղր առնէին, կէսքն ասէին. Լուիցուք ի քէն վասն այդորիկ մեւս անգամ:

17:32: Իբրեւ լուան զյարութիւն մեռելոց, ոմանք ծա՛ղր առնէին. կէսքն ասէին. Լուիցուք ՚ի քէն վասն այդորիկ մի՛ւսանգամ[2575]։
[2575] Օրինակ մի ընդ Ոսկանայ. Ծաղր առնէին զնա։
32. Երբ լսեցին մեռելների յարութեան մասին, ոմանք ծաղրի էին ենթարկում. ոմանք էլ ասում էին. «Մի ուրիշ անգամ կը լսենք քեզնից այդ մասին»:
32 Երբ մեռելներուն յարութիւնը լսեցին, ոմանք ծաղր կ’ընէին, ոմանք ալ կ’ըսէին. «Այդ բանին համար ուրիշ անգամ մտիկ պիտի ընենք քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3232: Услышав о воскресении мертвых, одни насмехались, а другие говорили: об этом послушаем тебя в другое время.
17:32  ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον, οἱ δὲ εἶπαν, ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν.
17:32. ἀκούσαντες ( Having-heard ) δὲ (moreover) ἀνάστασιν (to-a-standing-up) νεκρῶν ( of-en-deaded ,"οἱ (the-ones) μὲν (indeed) ἐχλεύαζον (they-were-jeering-to,"οἱ (the-ones) δὲ (moreover) εἶπαν (they-said," Ἀκουσόμεθά ( We-shall-hear ) σου (of-thee) περὶ (about) τούτου (of-the-one-this) καὶ (and) πάλιν. (unto-furthered)
17:32. cum audissent autem resurrectionem mortuorum quidam quidem inridebant quidam vero dixerunt audiemus te de hoc iterumAnd when they had heard of the resurrection of the dead, some indeed mocked. But others said: We will hear thee again concerning this matter.
32. Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again.
17:32. And when they had heard about the Resurrection of the dead, indeed, some were derisive, while others said, “We will listen to you about this again.”
17:32. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter].
And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this:

32: Услышав о воскресении мертвых, одни насмехались, а другие говорили: об этом послушаем тебя в другое время.
17:32  ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον, οἱ δὲ εἶπαν, ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν.
17:32. cum audissent autem resurrectionem mortuorum quidam quidem inridebant quidam vero dixerunt audiemus te de hoc iterum
And when they had heard of the resurrection of the dead, some indeed mocked. But others said: We will hear thee again concerning this matter.
17:32. And when they had heard about the Resurrection of the dead, indeed, some were derisive, while others said, “We will listen to you about this again.”
17:32. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter].
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Athens.
32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

We have here a short account of the issue of Paul's preaching at Athens.

I. Few were the better: the gospel had as little success at Athens as any where; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ. 1. Some ridiculed Paul and his preaching. They heard him patiently till he came to speak of the resurrection of the dead (v. 32), and then some of them began to hiss him: they mocked. What he had said before was somewhat like what they had sometimes heard in their own schools, and some notion they had of a resurrection, as it signifies a future state; but, if he speak of a resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy: A privatione ad habitum non datur regressus--Life when once lost is irrecoverable. They had deified their heroes after their death, but never thought of their being raised from the dead, and therefore they could by no means reconcile themselves to this doctrine of Christ's being raised from the dead; how can this be? This great doctrine, which is the saints' joy, is their jest; when it was but mentioned to them they mocked, and made a laughing matter of it. We are not to think it strange if sacred truths of the greatest certainty and importance are made the scorn of profane wits. 2. Others were willing to take time to consider of it; they said, We will hear thee again of this matter. They would not at present comply with what Paul said, nor oppose it; but we will hear thee again of this matter, of the resurrection of the dead. It should seem, they overlooked what was plain and uncontroverted, and shifted off the application and the improvement of that, by starting objections against what was disputable, and would admit a debate. Thus many lose the benefit of the practical doctrine of Christianity, by wading beyond their depth into controversy, or, rather, by objecting against that which has some difficulty in it; whereas, if any man were disposed and determined to do the will of God, as far as it is discovered to him, he should know of the doctrine of Christ, that it is of God, and not of man, John vii. 17. Those that would not yield to the present convictions of the word thought to get clear of them, as Felix did, by putting them off to another opportunity; they will hear of it again some time or other, but they know not when; and thus the devil cozens them of all their time, by cozening them of the present time. 3. Paul thereupon left them for the present to consider of it (v. 33): He departed from amongst them, as seeing little likelihood of doing any good with them at this time; but, it is likely, with a promise to those that were willing to hear him again that he would meet them whenever they pleased.

II. Yet there were some that were wrought upon, v. 34. If some would not, others would. 1. There were certain men that adhered to him, and believed. When he departed from amongst them, they would not part with him so; wherever he went, they would follow him, with a resolution to adhere to the doctrine he preached, which they believed. 2. Two are particularly named; one was an eminent man, Dionysius the Areopagite, one of that high court or great council that sat in Areopagus, or Mars' Hill--a judge, a senator, one of those before whom Paul was summoned to appear; his judge becomes his convert. The account which the ancients give of this Dionysius is that he was bred at Athens, had studied astrology in Egypt, where he took notice of the miraculous eclipse at our Saviour's passion,--that, returning to Athens, he became a senator, disputed with Paul, and was by him converted from his error and idolatry; and, being by him thoroughly instructed, was made the first bishop of Athens. So Eusebius, lib. 5, cap. 4; lib. 4, cap. 22. The woman named Damaris was, as some think, the wife of Dionysius; but, rather, some other person of quality; and, though there was not so great a harvest gathered in at Athens as there was at other places, yet, these few being wrought upon there, Paul had no reason to say he had laboured in vain.
Adam Clarke: Commentary on the Bible - 1831
17:32: When they heard of the resurrection, etc. - Paul undoubtedly had not finished his discourse: it is likely that he was about to have proclaimed salvation through Christ crucified; but, on hearing of the resurrection of the body, the assembly instantly broke up; the Epicureans mocking, εχλευαζον, began to laugh; and the Stoics saying they would take another opportunity to hear him on that subject. And thus the assembly became dissolved before the apostle had time to finish his discourse, or to draw all the conclusions he had designed from the premises he had laid down. St. Stephen's discourse was interrupted in a similar manner. See Act 7:54, and the note there.
Albert Barnes: Notes on the Bible - 1834
17:32: Some mocked - Some of the philosophers derided him. The doctrine of the resurrection of the dead was believed by none of the Greeks; it seemed incredible; and they regarded it as so absurd as not to admit of an argument, It has nor been uncommon for even professed philosophers to mock at the doctrines of religion, and to meet the arguments of Christianity with a sneer. The Epicureans particularly would be likely to deride this, as they denied altogether any future state. It is not improbable that this derision by the Epicureans produced such a disturbance as to break off Paul's discourse, as that of Stephen had been by the clamor of the Jews, Act 7:54.
And others said - Probably some of the Stoics. The doctrine of a future state was not denied by them; and the fact, affirmed by Paul, that one had been raised up from the dead, would appear more plausible to them, and it might be a matter worth inquiry to ascertain whether the alleged fact did not furnish a new argument for their views. They therefore proposed to examine this further at some future time. That the inquiry was prosecuted any further does not appear probable, for:
(1) No church was organized at Athens.
(2) there is no account of any future interview with Paul.
(3) he departed almost immediately from them, Act 18:1. People who defer inquiry on the subject of religion seldom find the favorable period arrive. Those who propose to examine its doctrines at a future time often do it to avoid the inconvenience of becoming Christians now, and as a plausible and easy way of rejecting the gospel altogether, without appearing to be rude, or to give offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:32: some: Act 17:18, Act 2:13, Act 13:41, Act 25:19, Act 26:8, Act 26:24, Act 26:25; Gen 19:14; Ch2 30:9-11, Ch2 36:16; Luk 22:63, Luk 23:11, Luk 23:36; Co1 1:23, Co1 4:10; Heb 11:36, Heb 13:13
We will: Act 24:25; Luk 14:18; Co2 6:2; Heb 3:7, Heb 3:8
Geneva 1599
17:32 (16) And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter].
(16) Men, to show forth their vanity, are affected and moved differently by the very same Gospel, which nonetheless does not cease to be effectual in the elect.
John Gill
17:32 When they heard of the resurrection of the dead,.... Of a certain man that the apostle said God had raised from the dead, though they knew not who he was:
some mocked; at him, and at the doctrine he preached: these very likely were of the Epicurean sect, who disbelieved a future state; though, as Tertullian observes (b), the doctrine of the resurrection was denied by every sect of the philosophers: it is a doctrine of pure revelation, and what the light of nature never taught men, and by which men being only guided, have declared against, and have treated it with the utmost ridicule and contempt. Pliny (c) reckons it, among childish fancies, and calls it vanity, and downright madness to believe it; as does also Caecilius in Minutius Felix (d), and who even calls it a lie, and places it among old wives' fables; and Celsus in Origen (e) represents it as exceeding detestable, abominable, and impossible.
And others said, we will hear thee again of this matter; some think these were of the Stoic sect, who held a future state, and that the soul would live after the body, and had some notions which looked inclining to this doctrine: however, these thought there might be something in what the apostle said; they could not receive it readily, and yet could not deny it; they were willing to take time to consider of it; and were desirous of hearing him again upon that subject; in which they might be very open and upright; and this might not be a mere excuse to shift off any further hearing at that time, like that of Felix, in Acts 24:1.
(b) De praescript. Heret. c. 7. p. 232. (c) Nat. Hist. l. 7. c. 55. (d) Octav. p. 10. (e) Contra Cals. l. 5. p. 240.
John Wesley
17:32 Some mocked - Interrupting him thereby. They took offence at that which is the principal motive of faith, from the pride of reason. And having once stumbled at this, they rejected all the rest.
Robert Jamieson, A. R. Fausset and David Brown
17:32 when they heard of the resurrection of the dead, some mocked--As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous.
others said, We will hear thee again of this--"an idle compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. They probably, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths" (Acts 24:25; and compare Mt 13:15) [WEBSTER and WILKINSON].
17:3317:33: Եւ ապա Պաւղոս ե՛լ գնա՛ց ՚ի միջոյ նոցա[2576]։ [2576] Ոսկան. Ել եւ գնաց։
33. Եւ ապա Պօղոսը նրանց միջից ելաւ գնաց:
33 Ապա Պօղոս անոնց մէջէն հեռացաւ։
Եւ ապա Պաւղոս ել գնաց ի միջոյ նոցա:

17:33: Եւ ապա Պաւղոս ե՛լ գնա՛ց ՚ի միջոյ նոցա[2576]։
[2576] Ոսկան. Ել եւ գնաց։
33. Եւ ապա Պօղոսը նրանց միջից ելաւ գնաց:
33 Ապա Պօղոս անոնց մէջէն հեռացաւ։
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17:3333: Итак Павел вышел из среды их.
17:33  οὕτως ὁ παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν.
17:33. οὕτως (Unto-the-one-this) ὁ (the-one) Παῦλος (a-Paulos) ἐξῆλθεν (it-had-came-out) ἐκ (out) μέσου (of-middle) αὐτῶν: (of-them)
17:33. sic Paulus exivit de medio eorumSo Paul went out from among them.
33. Thus Paul went out from among them.
17:33. So Paul departed from their midst.
17:33. So Paul departed from among them.
So Paul departed from among them:

33: Итак Павел вышел из среды их.
17:33  οὕτως ὁ παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν.
17:33. sic Paulus exivit de medio eorum
So Paul went out from among them.
17:33. So Paul departed from their midst.
17:33. So Paul departed from among them.
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Adam Clarke: Commentary on the Bible - 1831
17:33: So Paul departed from among them - He could not be convicted of having done any thing contrary to the law; and, when the assembly broke up, he was permitted to go about his own business.
Albert Barnes: Notes on the Bible - 1834
17:33: So Paul departed - Seeing there was little hope of saving them. It was not his custom to labor long in a barren field, or to preach where there was no prospect of success.
John Gill
17:33 So Paul departed from among them. As it was high time, when they fell to deriding and scoffing at him; for hereby they judged themselves unworthy of the Gospel ministry: the Ethiopic version adds, "from Athens"; but it does not appear that the apostle went directly out of the city; we read afterwards of his departing from Athens, Acts 18:1 but the sense is, that he went out of the Areopagus, from that court of judicature; and from among the judges of it, and the philosophers of every sect, that stood around him in it; they having no more to say to him, nor he to them. And this shows, that he was not brought to be tried and judged, in order to be punished, but only to be heard concerning his doctrine; of which, when they had heard enough, he departed quietly, no one molesting him, unless with scoffs and jeers.
John Wesley
17:33 So Paul departed - Leaving his hearers divided in their judgment.
Robert Jamieson, A. R. Fausset and David Brown
17:33 So Paul departed--Whether he would have opened, to any extent, the Gospel scheme in this address, if he had not been interrupted, or whether he reserved this for exposition afterwards to earnest inquirers, we cannot tell. Only the speech is not to be judged of as quite complete.
17:3417:34: Եւ ոմանք արք անկեալք ՚ի նա հաւատացի՛ն. ընդ որս էր եւ Դիոնեսիո՛ս Արիոսպագացի, եւ կին մի անուն Դամարիս՝ եւ ա՛յլք ընդ նոսա[2577]։[2577] Անունս՝ Արիոսպագացի, համաձայն մերումս գրի եւ յայլ երկու օրինակս. եւ օրինակ մի գրէ՝ Արիոպագացի, ըստ Յունականին։ Իսկ մնացեալ հինք եւ նորք ունին՝ Արիսպագացի. կամ՝ Արիսպագացին. ըստ եղծեալ սովորութեանն մտելոյ ՚ի բարբառս մեր ՚ի գրչաց անտի ՚ի վաղուց հետէ, որպէս կարծի։
34. Իսկ մի քանի մարդիկ, յարելով նրան, հաւատացին. նրանց թւում էր նաեւ Դիոնեսիոս Արիսպագացին եւ Դամարիս անունով մի կին եւ սրանց հետ ուրիշներ:
34 Սակայն քանի մը մարդիկ իրեն յարելով հաւատացին, որոնց մէջ էին Դիոնեսիոս Արիսպագացի եւ Դամարիս անունով կին մը ու անոնց հետ ուրիշներ ալ։
Եւ ոմանք արք անկեալք ի նա` հաւատացին, ընդ որս էր եւ Դիոնեսիոս Արիսպագացի եւ կին մի անուն Դամարիս եւ այլք ընդ նոսա:

17:34: Եւ ոմանք արք անկեալք ՚ի նա հաւատացի՛ն. ընդ որս էր եւ Դիոնեսիո՛ս Արիոսպագացի, եւ կին մի անուն Դամարիս՝ եւ ա՛յլք ընդ նոսա[2577]։
[2577] Անունս՝ Արիոսպագացի, համաձայն մերումս գրի եւ յայլ երկու օրինակս. եւ օրինակ մի գրէ՝ Արիոպագացի, ըստ Յունականին։ Իսկ մնացեալ հինք եւ նորք ունին՝ Արիսպագացի. կամ՝ Արիսպագացին. ըստ եղծեալ սովորութեանն մտելոյ ՚ի բարբառս մեր ՚ի գրչաց անտի ՚ի վաղուց հետէ, որպէս կարծի։
34. Իսկ մի քանի մարդիկ, յարելով նրան, հաւատացին. նրանց թւում էր նաեւ Դիոնեսիոս Արիսպագացին եւ Դամարիս անունով մի կին եւ սրանց հետ ուրիշներ:
34 Սակայն քանի մը մարդիկ իրեն յարելով հաւատացին, որոնց մէջ էին Դիոնեսիոս Արիսպագացի եւ Դամարիս անունով կին մը ու անոնց հետ ուրիշներ ալ։
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17:3434: Некоторые же мужи, пристав к нему, уверовали; между ними был Дионисий Ареопагит и женщина, именем Дамарь, и другие с ними.
17:34  τινὲς δὲ ἄνδρες κολληθέντες αὐτῶ ἐπίστευσαν, ἐν οἷς καὶ διονύσιος ὁ ἀρεοπαγίτης καὶ γυνὴ ὀνόματι δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
17:34. τινὲς (ones) δὲ (moreover) ἄνδρες (men) κολληθέντες ( having-been-cohered-unto ) αὐτῷ (unto-it) ἐπίστευσαν, (they-trusted-of,"ἐν (in) οἷς ( unto-which ) καὶ (and) Διονύσιος (a-Dionusios) [ὁ] "[the-one]"Ἀρεοπαγίτης (an-ares-cragger) καὶ (and) γυνὴ (a-woman) ὀνόματι (unto-a-name) Δάμαρις (a-Damaris) καὶ (and) ἕτεροι ( different ) σὺν (together) αὐτοῖς. (unto-them)
17:34. quidam vero viri adherentes ei crediderunt in quibus et Dionisius Ariopagita et mulier nomine Damaris et alii cum eisBut certain men, adhering to him, did believe: among whom was also Dionysius the Areopagite and a woman named Damaris and others with them.
34. But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
17:34. Yet truly, certain men, adhering to him, did believe. Among these were also Dionysius the Areopagite, and a woman named Damaris, and others with them.
17:34. Howbeit certain men clave unto him, and believed: among the which [was] Dionysius the Areopagite, and a woman named Damaris, and others with them.
Howbeit certain men clave unto him, and believed: among the which [was] Dionysius the Areopagite, and a woman named Damaris, and others with them:

34: Некоторые же мужи, пристав к нему, уверовали; между ними был Дионисий Ареопагит и женщина, именем Дамарь, и другие с ними.
17:34  τινὲς δὲ ἄνδρες κολληθέντες αὐτῶ ἐπίστευσαν, ἐν οἷς καὶ διονύσιος ὁ ἀρεοπαγίτης καὶ γυνὴ ὀνόματι δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
17:34. quidam vero viri adherentes ei crediderunt in quibus et Dionisius Ariopagita et mulier nomine Damaris et alii cum eis
But certain men, adhering to him, did believe: among whom was also Dionysius the Areopagite and a woman named Damaris and others with them.
17:34. Yet truly, certain men, adhering to him, did believe. Among these were also Dionysius the Areopagite, and a woman named Damaris, and others with them.
17:34. Howbeit certain men clave unto him, and believed: among the which [was] Dionysius the Areopagite, and a woman named Damaris, and others with them.
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Adam Clarke: Commentary on the Bible - 1831
17:34: Certain men clave unto him - Became affectionately united to him, and believed the doctrines he had preached.
Dionysius the Areopagite - There can be no doubt that this man was one of the judges of this great court, but whether the president or otherwise we cannot tell. Humanly speaking, his conversion must have been an acquisition of considerable importance to the Christian religion; for no person was a judge in the Areopagus who had not borne the office of archon, or chief governor of the city; and none bore the office of judge in this court who was not of the highest reputation among the people for his intelligence and exemplary conduct. In some of the popish writers we find a vast deal of groundless conjecture concerning Dionysius, who, they say, was first bishop of Athens, and raised to that dignity by Paul himself; that he was a martyr for the truth; that Damaris was his wife, etc., etc., concerning which the judicious Calmet says, Tout cela est de peu d' autorite. "All this has little foundation."
1. In addition to what has been said in the notes on this subject, I may add, the original word δεισιδαιμονεϚερος, from δειδω, I fear, and δαιμων, a demon, signifies, "greatly addicted to the worship of the invisible powers;" for, as the word δαιμων signifies either a good or evil spirit, and δειδω, I fear, signifies not only to fear in general, but also to pay religious reverence, the word must be here taken in its best sense; and so undoubtedly St. Paul intended it should; and so, doubtless, his audience understood him; for it would have been very imprudent to have charged them with superstition, which must have been extremely irritating, in the very commencement of a discourse in which he was to defend himself, and prove the truth of the Christian religion. He stated a fact, acknowledged by the best Greek writers; and he reasoned from that fact. The fact was that the Athenians were the most religious people in Greece, or, in other words, the most idolatrous: that there were in that city more altars, temples, sacrifices, and religious services, than in any other place. And independently of the authorities which may be quoted in support of this assertion, we may at once perceive the probability of it from the consideration that Athens was the grand university of Greece: that here philosophy and every thing relating to the worship of the gods was taught; and that religious services to the deities must be abundant. Look at our own universities of Oxford and Cambridge; here are more prayers, more religious acts and services, than in any other places in the nation, and very properly so. These were founded to be seminaries of learning and religion; and their very statutes suppose religion to be essential to learning; and their founders were in general religious characters, and endowed them for religious purposes. These, therefore, are not superstitious services; for, as superstition signifies "unnecessary fears or scruples in religion; observance of unnecessary and uncommanded rites or practices," - Johnson, it cannot be said of those services which are founded on the positive command of God, for the more effectual help to religious feelings, or as a preventive of immoral practices. I consider the Athenians, therefore, acting in conformity to their own laws and religious institutions; and Paul grants that they were much addicted to religious performances: this he pays as a compliment, and then takes occasion to show that their religion was defective: they had not a right object of devotion; they did not know the true God; the true God was to them the unknown God; and this an altar in their own city acknowledged. He therefore began to declare that glorious Being to them whom they ignorantly worshipped. As they were greatly addicted to religious services, and acknowledged that there was a Being to them unknown, and to whom they thought it necessary to erect an altar, they must, consistently with their character as a religious people, and with their own concession in the erection of this altar, hear quietly, patiently, and candidly, a discourse on that God whose being they acknowledged, but whose nature they did not know. Thus St. Paul, by acknowledging their religious disposition, and seizing the fact of the altar being inscribed to the unknown God, assumed a right which not a philosopher, orator, or judge in the Areopagus could dispute, of bringing the whole subject of Christianity before them, as he was now brought to his trial, and put on his defense. The whole of this fine advantage, this grand stroke of rhetorical prudence, is lost from the whole account, by our translation, ye are in all things too superstitious, thus causing the defendant to commence his discourse with a charge which would have roused the indignation of the Greeks, and precluded the possibility of their hearing any thing he had to say in defense of his conduct.
2. That the original word, on the right interpretation of which I have laid so much stress, is taken in a good sense, and signifies religious worship and reverence, I shall show by several proofs; some of which may be seen in Mr. Parkhurst, under the word Δεισιδαιμονια, which Suidas explains by ευλαβεια περι το Θειον, reverence towards the Deity. And Hesychius, by φοβοθεΐα, the fear of God. "In this good sense it is often used by Diodorus Siculus. Herodotus says of Orpheus, he led men, εις δεισιδαιμονιαν, to be religious; and exhorted them, επι το ευσεβειν, to piety; where it is manifest that δεισιδαιμονια must mean religion, and not superstition. But, what is more to the present purpose, the word is used by Josephus, not only where a heathen calls the pagan religion δεισιδαιμονιας, (Antiq. lib. xix. cap. 5. s. 3), or where the Jewish religion is spoken of by this name, in several edicts that were made in its favor by the Romans, (as in Antiq. lib. xiv. cap. 10, s. 13, 14, 16, 18, 19), but also where the historian is expressing his own thoughts in his own words: thus, of King Manasseh, after his repentance and restoration, he says, εσπουδαζεν πασῃ περι αυτον (Θεον) τῃ δεισιδαιδαιμονιᾳ χρησθαι, he endeavored to behave in the Most Religious manner towards God. Antiq. lib. x. cap. 3, s. 2. And, speaking of a riot that happened among the Jews on occasion of a Roman soldier's burning the book of the law, he observes that the Jews were drawn together on this occasion, τῃ δεισιδαιμονιᾳ, by their religion, as if it had been by an engine; οργανῳ τινι. - De Bell. lib. ii. cap. 12, s. 2." It would be easy to multiply examples of this use of the word; but the reader may refer, if necessary, to Wetstein, Pearce, and others.
3. That the Athenians were reputed, in this respect, a devout people, the following quotations may prove. Pausanias, in Attic. cap. xvii. p. 39, edit. Kuhn., says that the Athenians were not only more humane, αλλα και ες θεους ευσεβειν, but more devout towards the gods; and again he says, δηλα τε εναργως, ὁσοις πλεον τι ἑτερων ευσεβειας μετεϚιν, it appears plainly how much they exceed others in the worship of the gods; and, in cap. xxiv. p. 56, he says, Αθηναιοις περισσοτερον τ&##x3b9;, η τοις αλλοις, ες τα θεια εϚι σπουδης, that the Athenians are abundantly more solicitous about Divine matters than others. And Josephus seals this testimony by the assertion, contr. Apion, ii. 10: Αθηναιους ευσεβεϚατους των Ἑλληνων παντες λεγουσι; Every body says that the Athenians are the most religious people of all the Greeks. - See Bp. Pearce. From all these authorities it is palpable that St. Paul must have used the term in the sense for which I have contended.
4. In the preceding notes, I have taken for granted that Paul was brought to the Areopagus to be tried on the charge of setting forth strange gods. Bp. Warburton denies that he was brought before the Areopagus on any charge whatever; and that he was taken there that the judges might hear him explain his doctrine, and not to defend himself against a charge which he does not once notice in the whole of his discourse. But there is one circumstance that the bishop has not noticed, viz. that St. Paul was not permitted to finish his discourse, and therefore could not come to those particular parts of the charge brought against him which the bishop thinks he must have taken up most pointedly, had he been accused, and brought there to make his defense. The truth is, we have little more than the apostle's exordium, as he was evidently interrupted in the prosecution of his defense. As to the supposition that he was brought by philosophers to the Areopagus, that they might the better hear him explain his doctrine, it appears to have little ground; for they might have heard him to as great advantage in any other place: nor does it appear that this court was ever used, except for the solemn purposes of justice. But the question, whether Paul was brought to the Areopagus that he might be tried by the judges of that court, Bishop Pearce answers with his usual judgment and discrimination. He observes:
1. "We are told that one effect of his preaching was, that he converted Dionysius the Areopagite, Act 17:34; and this seems to show that he, who was a judge of that court, was present, and, if so, probably other judges were present also.
2. If they who brought Paul to Areopagus wanted only to satisfy their curiosity, they had an opportunity of doing that in the market, mentioned Act 17:17. Why then did they remove him to another place?
3. When it is said that they brought Paul to Areopagus, it is said that they took him, επιλαβομενοι αυτοι, or rather, they laid hold on him, as the Greek word is translated, Luk 23:26; Luk 20:20, Luk 20:26, and as it ought to have been here, in Act 21:30, Act 21:33, and especially in this latter verse.
4. It is observable that Paul, in his whole discourse at the Areopagus, did not make the least attempt to move the passions of his audience, as he did when speaking to Felix, Act 24:25, and to Agrippa, Act 26:29; but he used plain and grave reasonings to convince his hearers of the soundness of his doctrine.
"Now, we are told by Quinctilian, in Inst. Orat. ii. 16, that Athenis actor movere affectus vetabatur: the actor was forbidden to endeavor to excite the passions. And again, in vi. 1, that Athenis affectus movere etiam per praeconem prohibebatur orator: among the Athenians, the orator was prohibited by the public crier to move the passions of his auditory. And this is confirmed by Philostratus in procem. lib. i. de Vit. Sophist.; and by Athenaeus, in Deipnosoph. xiii. 6. If, therefore, it was strictly forbidden at Athens to move the affections of the courts of justice, especially in that of the Areopagus, we see a good reason why Paul made no attempt in that way; and, at the same time, we learn how improperly the painters have done all they could, when they represent Paul speaking at Athens, endeavoring both by his looks and gestures to raise those several passions in his hearers which their faces are meant to express."
I have only to add here, that, though St. Paul did not endeavor to excite any passions in his address at the Areopagus, yet each sect of the philosophers would feel themselves powerfully affected by every thing in his discourse which tended to show the emptiness or falsity of their doctrines; and, though he attempted to move no passions, yet, from these considerations, their passions would be strongly moved. And this is the idea which the inimitable Raphael took up in his celebrated cartoon on this subject, and which his best copier, Mr. Thomas Holloway, has not only engraved to the life, but has also described in language only inferior to the cartoon itself; and, as it affords no mean comment on the preceding discourse, my readers will be pleased to find it here.
By the cartoons of Raphael, we are to understand certain Scripture pieces painted by Raphael d'Urbino, and now preserved in the palace at Hampton court. They are allowed to be the chefs d'oeuvre in their kind. They have been often engraved, but never so as to give an adequate representation of the matchless originals, till Mr. Thomas Holloway, who has completely seized the spirit of the artist, undertook this most laborious work, in which he has been wholly engaged for several years; and in which he has, for some time past, associated with himself Messrs. Slann and Webb, two excellent artists, who had formerly been his own pupils. The cartoon to which I have referred has been some time finished, and delivered to the subscribers; and with it that elegant description, from which the following is a copious extract: -
"The eye no sooner glances on this celebrated cartoon than it is immediately struck with the commanding attitude of the speaker, and the various emotions excited in his hearers.
"The interest which the first appearance of St. Paul at Athens had occasioned, was not calculated to subside on a sudden; his doctrines were too new, and his zeal too ardent. From the multitude it ascended to the philosophers. The Epicureans and Stoics particularly assailed him. Antecedently to the scene described in the picture, among the various characters already encountered by the apostle, many undoubtedly, in their speculations upon Divine subjects, had often imagined a sublimer religion than that commonly acknowledged: such, therefore, would make it their business to hear him again. Others, to whom truth was of less value than the idle amusement of vain disquisition, felt no other motive than curiosity. By far the greater part, however, obstinately bigoted to their particular tenets, and abhorring innovation, regarded him as impious, or a mere babbler: these also wished to hear him again, but with no other than the insidious view, that, by a more regular and explicit profession of his doctrines, he might expose his own absurdities, or render himself obnoxious to the state. The drapery accords with the majesty of the figure; and the light is so managed, especially on the arms and hands, as greatly to assist the energy of the action.
"The painter has proceeded, from the warmth of full conviction, through various gradations, to the extremes of malignant prejudice, and invincible bigotry.
"In the foreground, on the right, is Dionysius, who is recorded to have embraced the new religion. With the utmost fervor in his countenance, and with a kind of sympathetic action and unconscious eagerness, he advances a step nearer. His eye is fixed on the apostle: he longs to tell him his conversion, already perhaps preceded by conviction wrought in his mind by the reasonings of the sacred teacher on previous occasions, in the synagogue, and in the forum or marketplace. He appears not only touched with the doctrine he receives, but expresses an evident attachment to his instructer: he would become his host and protector.
"This figure is altogether admirable. The gracefulness of the drapery and of the hair; the masculine beauty of the features; the perspective drawing of the arms; the life and sentiment of the hands, the right one especially, are inimitable.
"Behind is Damaris, mentioned with him as a fellow believer. This is the only female in the composition; but the painter has fully availed himself of the character, in assisting his principle of contrast; an excellence found in all the works of Raphael. Her discreet distance, her modest deportment, her pious and diffident eye, discovering a degree of awe, the decorum and arrangement of her train, all interest the mind in her favor.
"Next to these, but at come distance, is a Stoic. The first survey of this figure conveys the nature of his peculiar philosophy - dignity and austerity. Raphael has well understood what he meant in this instance to illustrate. His head is sunk in his breast; his arms are mechanically folded; his eyes, almost shut, glance towards the ground: he is absorbed in reflection. In spite of his stoicism, discomposure and perplexity invade his soul, mixed with a degree of haughty mortification.
"Sir Joshua Reynolds has observed that 'the same idea is continued through the whole figure, even to the drapery, which is so closely muffled about him that even his hands are not seen;' and that, 'by this happy correspondence between the expression of the countenance and the disposition of the parts, the figure appears to think from head to foot.'
"Behind the Stoic are two young men, well contrasted in expression: anger in the elder, and in the other, youthful pride, half abashed, are finely discriminated.
"Beyond, in the same continued half circle with the Stoic, is perhaps exhibited the most astonishing contrast ever imagined; that of inexorable sternness, and complete placidity.
"Of the two figures, the first is denominated a Cynic, who, disappointed in his expectation of the ridiculous appearance which he conceived the apostle, when confronted, would make among them, abandons his mind to rage. His formidable forehead concentrates its whole expression: with a fixed frown and threatening eye, he surveys the object of his indignation. He alone would engage to confute him, or punish his temerity. His eager impatience and irritation are not discovered in his features only; he raises his heel from the ground, and leans with a firmer pressure on his crutch, which seems to bend beneath him.
"Pass from him to the more polished Epicurean. This figure exhibits perfect repose of body and mind: no passions agitate the one; no action discomposes the other. His hands, judiciously concealed beneath beautiful drapery, shows there can be no possible motion or employment for them. His feet seem to sleep upon the ground. His countenance, which is highly pleasing, and full of natural gentleness, expresses only a smile of pity at the fancied errors of the apostle, mingled with delight derived from his eloquence. He waits, with an inclined head, in passive and serene expectation. If a shrewd intelligence is discovered in his eyes, it is too gentle to disturb the general expression of tranquillity.
"Behind are two other young men: the first discovers a degree of superciliousness with his vexation; his companion is more disgusted, and more morose.
"These, and the two young figures previously described, are not introduced merely to fill up the group; they may be intended as pupils to the philosophers before them, though by some considered as young Romans, who have introduced themselves from ennui or curiosity.
"Beyond is a character in whose mind the force of truth and eloquence appears to have produced conviction; but pride, vanity, or self-interest, impel him to dissemble. His finger, placed upon the upper lip, shows that he has imposed silence upon himself.
"In the centre is seated a group from the academy. The skill of Raphael in this instance is eminent. These figures are not only thrown into shade, to prevent their interference with the principal figure; but, from their posture, they contribute to its elevation, and at the same time vary the line of the standing group.
"It seems as if the old philosopher in profile, on the left, had offered some observations on the apostle's address; and that he was eagerly listening to the reply of his sage friend, in whose features we behold more of the spirit of mild philosophy. The action of his fingers denotes his habit of reasoning, and regularity of argument. The middle figure behind appears to be watching the effect which his remarks would produce.
"The action of the young man, pointing to the apostle, characterizes the keen susceptibility and impetuosity of his age. His countenance expresses disgust, approaching to horror. The other young man turns his head round, as though complaining of unreasonable interruption. The drapery of both the front figures in this group is finely drawn: the opening action of the knees in the one is beautifully followed and described by the folds; in the other, the compression, in consequence of the bent attitude, is equally executed; the turn of the head gives grace and variety to the figure.
"The head introduced beyond, and rather apart, is intended to break the two answering lines of the dark contour of the apostle's drapery, and the building in the background.
"In the group placed behind the apostle, the mind is astonished at the new character of composition. The finest light imaginable is thrown upon the sitting figure; and, as necessary, a mass of shade is cast upon the two others.
"It is difficult to ascertain what or whom Raphael meant by that corpulent and haughty personage wearing the cap. His expression, however, is evident: malice and vexation are depicted in his countenance; his stride, and the action of his hand, are characteristic of his temperament.
"The figure standing behind is supposed to be a magician. His dark hair and beard, which seem to have been neglected, and the keen mysterious gaze of his eye, certainly exhibit a mind addicted to unusual studies. Under him, the only remaining figure is one who listens with malignant attention, as though intending to report every thing. He has the aspect of a spy. His eye is full of danger to the apostle; and he crouches below that he may not be disturbed by communication.
"If this figure be considered with reference to Dionysius, it may be remarked that Raphael has not only contrasted his characters, but even the two ends of his picture. By this means the greatest possible force is given to the subject. At the first survey, the subordinate contrasts may escape the eye, but these greater oppositions must have their effect.
"When, from this detailed display of the cartoon, the eye again glances over the whole subject, including the dignity of the architecture; the propriety of the statue of Mars, which faces his temple; the happy management of the landscape, with the two conversation figures; the result must be an acknowledgment that in this one effort of art is combined all that is great in drawing, in expression, and in composition." Holloway's description of Raphael's Cartoon of Paul preaching at Athens.
Albert Barnes: Notes on the Bible - 1834
17:34: Clave unto him - Adhered to him firmly; embraced the Christian religion.
Dionysius - Nothing more is certainly known of this man than is here stated.
The Areopagite - Connected with the court of Areopagus, but in what way is not known. It is probable that he was one of the judges. The conversion of one man was worth the labor of Paul, and that conversion might have had an extensive influence on others.
In regard to this account of the visit of Paul to Athens probably the only one which he made to that splendid capital - we may remark:
(1) That he was indefatigable and constant in his great work.
(2) Christians, amidst the splendor and gaieties of such cities, should have their hearts deeply affected in view of the moral desolations of the people.
(3) they should be willing to do their duty, and to bear witness to the pure and simple gospel in the presence of the great and the noble.
(4) they should not consider it their main business to admire splendid temples, statues, and paintings - the works of art; but their main business should be to do good as they may have opportunity.
(5) a discourse, even in the midst of such wickedness and idolatry, may be calm and dignified; not an appeal merely to the passions, but to the understanding. Paul reasoned with the philosophers of Athens; he did not denounce them; he endeavored calmly to convince them, not harshly to censure them.
(6) the example of Paul is a good one for all Christians. In all places cities, towns, or country; amidst all people - philosophers, the rich, the poor; among friends and countrymen, or among strangers and foreigners, the great object should be to do good, to instruct mankind, to seek to elevate the human character, and to promote human happiness by diffusing the pare precepts of the gospel of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:34: certain: Act 17:4, Act 13:48; Isa 55:10-11; Mat 20:16; Rom 11:5, Rom 11:6
the Areopagite: Act 17:19; Joh 7:48-52, Joh 19:38-42; Phi 4:22
John Gill
17:34 Howbeit, certain men clave unto him, and believed,.... There were some who were ordained to eternal life, to whom the Gospel came in power, and they received the love of the truth, and their hearts and affections were knit unto the apostle; and they followed him, and kept to him, and privately conversed with him, and believed his doctrine, and in Jesus Christ, whom he preached unto them; to these the Gospel was the savour of life unto life, when to the scoffers and mockers it was the savour of death unto death: and this is the fruit and effect of the Gospel ministry, wherever it comes:
among the which was Dionysius the Areopagite; a judge in the court of Areopagus: how many judges that court consisted of, is not certain, nor whether there was one who was superior to the rest; if there was such an one, Dionysius seems to have been he, since he is called the Areopagite. The business of this court was not only to try causes of murder, which seems to have been the original business of it; but by these judges the rights of the city were preserved and defended, war was proclaimed, and all law suits adjusted and decided; and they made it their business to look after idle and slothful persons, and inquire how they lived (f): they always heard and judged causes in the night, in the dark, because they would only know facts, and not persons, lest they should be influenced by their afflictions, and be led wrong (g); they were very famous in other nations for their wisdom and skill, and for their gravity and strict justice. Dolabella, proconsul of Asia, having a woman brought before him for poisoning her husband and son, which she confessed, and gave reasons for doing it, referred the matter to a council, who refused to pass sentence; upon which he sent the case to Athens, to the Areopagites, as to judges "more grave" and "more experienced" (h): and hence these words of Julian the emperor (i),
"let an Areopagite be judge, and we will not be afraid of the judgment.''
This Dionysius the Areopagite is said, by another Dionysius, bishop of the Corinthians, a very ancient writer (k), to be the first bishop of the Athenians, which is more likely than that he should be a bishop in France. It is reported of him, that being at Heliopolis in Egypt, along with Apollophanes, a philosopher, at the time of Christ's sufferings, he should say concerning the unusual eclipse that then was, that "a God unknown, and clothed with flesh, suffered", on whose account the whole world was darkened; or, as, others affirm, he said, "either the God of nature suffers, or the frame of the world will be dissolved": it is also related of him that when he was converted by the apostle at Athens, he went to Clemens, bishop of Rome, and was sent by him with others into the west, to preach the Gospel; some of which went to Spain, and others to France, and that he steered his course to Paris, and there, with Rusticus and Eleutherius his "colleagues", suffered martyrdom (l). The books ascribed unto him concerning the divine names, and ecclesiastical hierarchy, are spurious things, stuffed with foolish, absurd, and impious notions, and seem to have been written in the "fifth" century.
And a woman named Damaris; some of the ancients, and also some modern writers, take this woman to be the wife of Dionysius; but had she been his wife, she would have been doubtless called so; however, by the particular mention of her name, she seems to have been a person of some note and figure: the name is a diminutive from Damar, which signifies a wife.
And others with them; with these two, as the Arabic version renders it; that is, with Dionysius and Damaris. These laid the foundation of a Gospel church at Athens. Dionysius, as before observed, was the first bishop, or pastor of it; it is also said that Narcissus, one of the seventy disciples, was bishop of this place; See Gill on Lk 10:1. In the "second" century Publius was bishop of the church at Athens, who suffered martyrdom for Christ in the time of Hadrian; and was succeeded by Quadratus (m), who was famous for a writing he presented to the said emperor, in favour of the churches in common, and the success of it, about the year 128; at the same time, Aristides, a famous philosopher and Christian, flourished in the church at Athens, who wrote an apology for the Christian religion; and also Jovius, a presbyter and martyr, and a disciple of Dionysius; likewise Athenagoras, a man of great learning and piety, who wrote also an apology for the Christians, and a treatise concerning the resurrection of the dead, which are still extant; the former was written to the emperors Antoninus and Commodus: in the "third" century mention is made of the church at Athens; and Origen (n) speaks very honourably of it, as meek and quiet, and desirous of approving itself to God. In the "fourth" century it appears that there were Christians there, since Maximus the emperor stirred up wicked men to molest and distress them; and there was a Christian school there, in which Bazil and Gregory Nazianzen were brought up. In the "fifth" century there was a church in this place; and in the "sixth", a Christian school, in which Boethius Patricius learned the liberal arts; and in the "seventh" century mention is made of a bishop of Athens, who was in the sixth council at Constantinople (o): thus far this church state is to be traced.
(f) Alexander ab Alex. Genial. Dier. l. 3. c. 13. & l. 4. c. 11. (g) Alexander ab Alex. Genial. Dier. l. 3. c. 5. (h) A Gellii noctes Attica, l. 12. c. 7. (i) Orat. 2. p. 112. (k) Apud Euseb. Hist. Eccl. l. 3. c. 4. & l. 4. c. 23. (l) Magdeburg. Hist. Eccles. cent. 1. l. 2. c. 10. p. 491. (m) Euseb. Eccl. Hist. l. 4. c. 23. (n) Contra Cels. l. 3. p. 128. (o) Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 4, 17. & c. 10. p. 151, 152, 153. cent. 3. c. 2. p. 3. cent. 4. c. 7. p. 287. & c. 10. p. 539. cent. 5. c. 2. p. 6. cent. 6. c. 7. p. 205. cent. 7. c. 2. p. 5.
John Wesley
17:34 Among whom was even Dionysius the Areopagite - One of the judges of that court: on whom some spurious writings have been fathered in later ages, by those who are fond of high sounding nonsense.
Robert Jamieson, A. R. Fausset and David Brown
17:34 Howbeit certain men clave unto him--Instead of mocking or politely waiving the subject, having listened eagerly, they joined themselves to the apostle for further instruction; and so they "believed."
Dionysius the Areopagite--a member of that august tribunal. Ancient tradition says he was placed by the apostle over the little flock at Athens. "Certainly the number of converts there and of men fit for office in the Church was not so great that there could be much choice" [OLSHAUSEN].
a woman named Damaris--not certainly one of the apostle's audience on the Areopagus, but won to the faith either before or after. Nothing else is known of her. Of any further labors of the apostle at Athens, and how long he stayed, we are not informed. Certainly he was not driven away. But "it is a serious and instructive fact that the mercantile populations of Thessalonica and Corinth received the message of God with greater readiness than the highly educated and polished Athenians. Two letters to the Thessalonians, and two to the Corinthians, remain to attest the flourishing state of those churches. But we possess no letter written by Paul to the Athenians; and we do not read that he was ever in Athens again" [HOWSON].