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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Between the promise of the Messiah (even the latest of those promises) and his coming many ages intervened; but between the promise of the Spirit and his coming there were but a few days; and during those days the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito--concealed, and not offering to preach. But in this chapter the north wind and the south wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost, ver. 1-4. II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts, ver. 5-13. III. The sermon which Peter preached to them hereupon, wherein he shows that this pouring out of the Spirit was the accomplishment of an Old-Testament promise (ver. 14-21), that it was a confirmation of Christ's being the Messiah, which was already proved by his resurrection (ver. 22-32), and that is was a fruit and evidence of his ascension into heaven, ver. 33-36. IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church, ver. 37-41. V. The eminent piety and charity of those primitive Christians, and the manifest tokens of God's presence with them, and power in them, ver. 42-47.
Adam Clarke: Commentary on the Bible - 1831
The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, Act 2:1-4. An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, Act 2:5-12. Some cavil, Act 2:13, and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, Act 2:14-21. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, Act 2:22-36. The people are alarmed and convinced, and inquire what they shall do, Act 2:37. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, Act 2:38-40. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, Act 2:41, Act 2:42. The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, Act 2:43-47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 2:1, The apostles, filled with the Holy Ghost, and speaking divers languages, are admired by some, and derided by others; Act 2:14, whom Peter disproves; Act 2:37, he baptizes a great number that were converted; Act 2:41, who afterwards devoutly and charitably converse together; the apostles working many miracles, and God daily increasing his church.
2:12:1: Եւ ՚ի կատարել աւուրցն Պենտակոստէից, էին ամենեքեան միաբա՛ն ՚ի միասին[2100]։ [2100] Ոմանք. Պենտէկոստէից։
1. Երբ Պենտեկոստէի օրերը լրացան, բոլորը միասիրտ, միատեղ էին:
2 Երբ Պէնտէկոստէի տօնը հասաւ, ամէնքն ալ միաբան մէկտեղ էին։
Եւ ի կատարել [5]աւուրցն Պենտակոստէից`` էին ամենեքեան միաբան ի միասին:

2:1: Եւ ՚ի կատարել աւուրցն Պենտակոստէից, էին ամենեքեան միաբա՛ն ՚ի միասին[2100]։
[2100] Ոմանք. Պենտէկոստէից։
1. Երբ Պենտեկոստէի օրերը լրացան, բոլորը միասիրտ, միատեղ էին:
2 Երբ Պէնտէկոստէի տօնը հասաւ, ամէնքն ալ միաբան մէկտեղ էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: При наступлении дня Пятидесятницы все они были единодушно вместе.
2:1  καὶ ἐν τῶ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό.
2:1. Καὶ (And) ἐν (in) τῷ (unto-the-one) συνπληροῦσθαι (to-be-en-filled-together) τὴν (to-the-one) ἡμέραν (to-a-day) τῆς (of-the-one) πεντηκοστῆς (of-fiftieth) ἦσαν (they-were) πάντες ( all ) ὁμοῦ (of-alonged) ἐπὶ (upon) τὸ (to-the-one) αὐτό, (to-it,"
2:1. et cum conplerentur dies pentecostes erant omnes pariter in eodem locoAnd when the days of the Pentecost were accomplished, they were all together in one place:
1. And when the day of Pentecost was now come, they were all together in one place.
2:1. And when the days of Pentecost were completed, they were all together in the same place.
2:1. And when the day of Pentecost was fully come, they were all with one accord in one place.
And when the day of Pentecost was fully come, they were all with one accord in one place:

1: При наступлении дня Пятидесятницы все они были единодушно вместе.
2:1  καὶ ἐν τῶ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό.
2:1. et cum conplerentur dies pentecostes erant omnes pariter in eodem loco
And when the days of the Pentecost were accomplished, they were all together in one place:
2:1. And when the days of Pentecost were completed, they were all together in the same place.
2:1. And when the day of Pentecost was fully come, they were all with one accord in one place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: При наступлении дня Пятидесятницы... Господу Было угодно, чтобы - подобно как и Пасха - первая христианская Пятидесятница совпала с днем Пятидесятницы еврейской, что означало собою не менее как отмену и лучшую замену того и другого еврейского праздника.

Об этом так говорит блаженный Феофилакт: "в какой день дан Закон, в тот же нужно было даровать, и благодать Духа, потому что как Спаситель, имея понести святое страдание, благоволил предать Себя на это страдание не в иное время, а в то, в которое закалали агнца, чтобы связать истину с самым образом, так и сошествие Св. Духа, по благоизволению свыше, даровано не в иное время, но в то, в которое дан Закон, чтобы показать, что и тогда законополагал и теперь законополагает Дух Святый...

Так как в день Пятидесятницы сносили снопы новых плодов, и разные лица сходились под одно небо (в Иерусалиме), то в этот же день имело быть и то, чтобы начатки от всякого народа всех живущих под небом народов собирались в один сноп благочестия и по слову апостольскому приводились к Богу..."

Все были единодушно вместе... - hsan apanteV omoqumadon epi to auto. Кто все и где? Славянский перевод добавляет "апостолы", русский - "они", подразумевая под "всеми" не только апостолов, но и всех верующих во Христа, бывших тогда в Иерусалиме (I:16, ср. ; II:14) и вновь прибывших на праздник иудейской Пятидесятницы.

Из дальнейшего видно (2: ст. ), что собрание этих верующих во Христа происходило в доме, вероятно, в том самом, в котором было и предшествующее собрание (I:13). Особенно многолюдным едва ли можно его предполагать, ввиду того что надо было бы в таком случае допустить в распоряжении апостолов дом невероятно больших размеров.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Day of Pentecost.
1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe,

I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing.

1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said (Lev. xxiii. 15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings--the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections!

2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times (Luke xxiv. 53), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa. ii. 3. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual (ch. i. 14), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing.

II. How, and in what manner, the Holy Ghost came upon them. We often read in the old Testament of God's coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world.

1. Here is an audible summons given them to awaken their expectations of something great, v. 2. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even those that were now together waiting, and probably employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev. vi. 1. God is said to bring the winds out of his treasuries (Ps. cxxxv. 7), and to gather them in his hands, Prov. xxx. 4. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind (John iii. 3), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Ezek. xxxvii. 9. And though it was not in the wind that the Lord came to Elijah, yet this prepared him to receive his discovery of himself in the still small voice, 1 Kings xix. 11, 12. God's way is in the whirlwind and the storm (Nah. i. 3), and out of the whirlwind he spoke to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It filled not only the room, but all the house where they were sitting. Probably it alarmed the whole city, but, to show that it was supernatural, presently fixed upon that particular house: as some think the wind that was sent to arrest Jonah affected only the ship that he was in (Jon. i. 4), and as the wise men's star stood over the house where the child was. This would direct the people who observed it whither to go to enquire the meaning of it. This wind filling the house would strike an awe upon the disciples, and help to put them into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales.

2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire (v. 3), and it sat--ekathise, not they sat, those cloven tongues, but he, that is the Spirit (signified thereby), rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads divided or cloven." The flame of a candle is somewhat like a tongue; and there is a meteor which naturalists call ignis lambens--a gentle flame, not a devouring fire; such was this. Observe,

(1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets.

(2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire (ch. i. 13), and Isaiah's by a coal of fire touching his lips, ch. vi. 7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luke xii. 49.

(3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deut. iv. 19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincere unity of affections where yet there is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations.

(4.) This fire sat upon them for some time, to denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come.

III. What was the immediate effect of this? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences--were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time--all the seventy disciples, who were apostolic men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly (Eph. iv. 8, 11), When Christ ascended on high (which refers to this, v. 33), he gave gifts unto men, not only some apostles (such were the twelve), but some prophets and some evangelists (such were many of the seventy disciples, itinerant preachers), and some pastors and teachers settled in particular churches, as we may suppose some of these afterwards were. The all here must refer to the all that were together, v. 1; ch. i. 14, 15. 2. They began to speak with other tongues, besides their native language, though they had never learned any other. They spoke not matters of common conversation, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak apophthengesthai--apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another (as it was with the several families that were dispersed from Babel), but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves but one another too, which the builders of Babel did not, Gen. xi. 7. They did not speak here and there a word of another tongue, or stammer out some broken sentences, but spoke it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle was the best of the kind. They spoke not from any previous thought or meditation, but as the Spirit gave them utterance; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle; it was a miracle upon the mind (and so had most of the nature of a gospel miracle), for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, nor had any idea of them. They were neither scholars nor travellers, nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his own tongue, but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to speak eloquently, Isa. xxxii. 4. When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his: he that made man's mouth new-made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spoke was Syriac, a dialect of the Hebrew; so that it was necessary that they should be endued with the gift, for the understanding both of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it was to be written. But this was not all; they were commissioned to preach the gospel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold. How shall they master the several languages so as to speak intelligibly to all nations? It will be the work of a man's life to learn their languages. And therefore, to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem that this was the accomplishment of that promise which Christ made to his disciples (John xiv. 12), Greater works than these shall you do. For this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought. Christ himself did not speak with other tongues, nor did he enable his disciples to do so while he was with them: but it was the first effect of the pouring out of the Spirit upon them. And archbishop Tillotson thinks it probable that if the conversion of infidels to Christianity were now sincerely and vigorously attempted, by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel.
Adam Clarke: Commentary on the Bible - 1831
2:1: When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Lev 23:15, Lev 23:16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost.
1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin.
2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed.
3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved.
4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new.
They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of Act 1:15, who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need.
In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Act 2:46, where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Act 2:15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Act 3:1, it is most probable that the temple was the place in which they were assembled.
Albert Barnes: Notes on the Bible - 1834
2:1: And when the day of Pentecost - The word "Pentecost" is a Greek word signifying the 50th part of a thing, or the 50th in order. Among the Jews it was a applied to one of their three great feasts which began on the 50th day after the Passover. This feast was reckoned from the 16th day of the month Abib, or April, or the second day of the Passover. The paschal lamb was slain on the 14th of the month at evening, Lev 23:5; on the 15th day of the month was a holy convocation - the proper beginning of the feast; on the 16th day was the offering of the firstfruits of harvest, and from that day they were to reckon seven weeks, that is, 49 days, to the feast called the Feast of Pentecost, so that it occurred 50 days after the first day of the Feast of the Passover. This feast was also called the Feast of Weeks, from the circumstance that it followed a succession of weeks, Exo 34:22; Num 28:26; Deu 16:10. It was also a harvest festival, and was accordingly called the Feast of Harvest; and it was for this reason that two loaves made of new meal were offered on this occasion as first-fruits, Lev 23:17, Lev 23:20; Num 28:27-31.
Was fully come - When the day had arrived. The word used here means literally "to be completed," and as employed here refers, not to the day itself, but to the completion of the interval which was to pass before its arrival (Olshausen). See Luk 9:51. Compare Mar 1:15; Luk 1:57. This fact is mentioned, that the time of the Pentecost had come, or fully arrived, to account for what is related afterward, that there were so many strangers and foreigners present. The promised influences of the Spirit were withheld until the greatest possible number of Jews should be present at Jerusalem at the same time, and thus an opportunity be afforded of preaching the gospel to vast multitudes in the very place where the Lord Jesus was crucified, and also an opportunity be afforded of sending the gospel by them into distant parts of the earth.
They were all - Probably not only the apostles, but also the 120 people mentioned in Act 1:15.
With one accord - See Act 1:14. It is probable that they had continued together until this time, and given themselves entirely to the business of devotion.
In one place - Where this was cannot be known. Commentators have been much divided in their conjectures about it. Some have supposed that it was in the upper room mentioned in Act 1:13; others that it was a room in the temple; others that it was in a synagogue; others that it was among the promiscuous multitude that assembled for devotion in the courts of the temple. See Act 2:2. It has been supposed by many that this took place on the first day of the week; that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves as to the time of observing this festival: The Law said that they should reckon seven sabbaths; that is seven weeks, "from the morrow after the sabbath," Lev 23:15. By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a day of holy convocation, and which might be called a Sabbath. But the Karaite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath, the seventh day of the week. Consequently, with them, the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sunday. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday (Kuinoel; Lightfoot). It is impossible to determine the truth on this subject. Nor is it of much importance. According to the later Jews, the day of Pentecost was kept also as a festival to commemorate the giving of the Law on Mount Sinai; but no trace of this custom is to be found in the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: the day: Act 20:16; Exo 23:16, Exo 34:22; Lev 23:15-21; Num. 28:16-31; Deu 16:9-12; Co1 16:8
they: Act 2:46, Act 1:13-15, Act 4:24, Act 4:32, Act 5:12; Ch2 5:13, Ch2 30:12; Psa 133:1; Jer 32:39; Zep 3:9; Rom 15:6; Phi 1:27, Phi 2:2
Geneva 1599
2:1 And (1) when the day of Pentecost was (a) fully come, they were (b) all with one accord in one place.
(1) The Apostles being gathered together on a most solemn feast day in one place, that it might evidently appear to all the world that they all had one office, one Spirit, and one faith, are by a double sign from heaven authorised, and anointed with all the most excellent gifts of the Holy Spirit, and especially with an extraordinary and necessary gift of tongues.
(a) Literally, "was fulfilled": that is, was begun, as in (Lk 2:21). For the Hebrews say that a day or a year is fulfilled or ended when the former days or years are ended, and the other has begun; (Jer 25:12): "And it will come to pass that when seventy years are fulfilled, I will visit, etc." For the Lord did not bring his people home after the seventieth year was ended, but in the seventieth year: Now the day of Pentecost was the fiftieth day after the feast of the Passover.
(b) The twelve apostles, who were to be the patriarchs as it were of the Church.
John Gill
2:1 And when the day of Pentecost was fully come,.... Or "was come", was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see Acts 2:15. The Vulgate Latin and Syriac versions read, "when the days of Pentecost were fulfilled"; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day (l); in the captivity they kept two days (m), as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, Lev 23:10 from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see Ex 34:22 which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls (n) this feast by the same name that Luke here does; and says (o), the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi (p) calls this day, , "the fiftieth day": on this day, the Jews say (q), the law was given; and observe (r), that "from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days.
And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in:
they were all with one accord in one place; in two ancient copies of Beza's, and in some others it is read, "all the apostles"; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in Acts 1:26. Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see Acts 8:17 and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see Acts 2:46. And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted,
(l) T. Bab. Menachot, fol. 65. 1. Gloss. in. T. Bab. Beracot, fol. 17. 2. Bereshit Rabba, sect. 100. fol. 88. 2. (m) T. Bab. Erachin, fol. 10. 1. (n) Antiqu. l. 3. c. 10. sect. 6. (o) De Bello Jud. l. 2. c. 3. sect. 1. (p) In Lev. xxiii. 15. (q) T. Bab. Pesachim, fol. 68. 2. (r) Zohar in Exod. fol. 34. 4. Shirhashirim Rabba, fol. 9. 4.
John Wesley
2:1 At the pentecost of Sinai, in the Old Testament, and the pentecost of Jerusalem, in the New, where the two grand manifestations of God, the legal and the evangelical; the one from the mountain, and the other from heaven; the terrible, and the merciful one. They were all with one accord in one place - So here was a conjunction of company, minds, and place; the whole hundred and twenty being present.
Robert Jamieson, A. R. Fausset and David Brown
2:1 DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Acts 2:1-13)
when the day of Pentecost was fully come--The fiftieth from the morrow after the first Passover sabbath (Lev 23:15-16).
with one accord--the solemnity of the day, perhaps, unconsciously raising their expectations.
2:22:2: Եւ եղեւ յանկարծակի հնչի՛ւն յերկնից՝ եկեալ իբրեւ սաստի՛կ հողմոյ. եւ ելի՛ց զամենայն տունն յորում նստէին[2101]։ [2101] Օրինակ մի. Իբրեւ ՚ի սաստիկ հողմոյ։ Ոմանք. Զամենայն զտունն։
2. Եւ յանկարծակի երկնքից հնչեց մի ձայն՝ սաստիկ հողմից եկած ձայնի նման. եւ լցրեց ամբողջ այն տունը, ուր նստած էին:
2 Յանկարծակի երկնքէն ձայն մը եղաւ սաստկաշունչ հովի մը ձայնին պէս եւ բոլոր տունը լեցուց՝ ուր նստեր էին
Եւ եղեւ յանկարծակի հնչիւն յերկնից` եկեալ իբրեւ սաստիկ հողմոյ, եւ ելից զամենայն տունն յորում նստէին:

2:2: Եւ եղեւ յանկարծակի հնչի՛ւն յերկնից՝ եկեալ իբրեւ սաստի՛կ հողմոյ. եւ ելի՛ց զամենայն տունն յորում նստէին[2101]։
[2101] Օրինակ մի. Իբրեւ ՚ի սաստիկ հողմոյ։ Ոմանք. Զամենայն զտունն։
2. Եւ յանկարծակի երկնքից հնչեց մի ձայն՝ սաստիկ հողմից եկած ձայնի նման. եւ լցրեց ամբողջ այն տունը, ուր նստած էին:
2 Յանկարծակի երկնքէն ձայն մը եղաւ սաստկաշունչ հովի մը ձայնին պէս եւ բոլոր տունը լեցուց՝ ուր նստեր էին
zohrab-1805▾ eastern-1994▾ western am▾
2:22: И внезапно сделался шум с неба, как бы от несущегося сильного ветра, и наполнил весь дом, где они находились.
2:2  καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὖ ἦσαν καθήμενοι·
2:2. καὶ (and) ἐγένετο ( it-had-became ) ἄφνω (unto-un-manifested) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky,"ἦχος (a-reverberation,"ὥσπερ (as-very) φερομένης (of-being-beared) πνοῆς (of-a-currenting) βιαίας (of-substain-belonged) καὶ (and) ἐπλήρωσεν (it-en-filled) ὅλον (to-whole) τὸν (to-the-one) οἶκον (to-a-house) οὗ (of-which) ἦσαν (they-were) καθήμενοι , ( sitting-down ,"
2:2. et factus est repente de caelo sonus tamquam advenientis spiritus vehementis et replevit totam domum ubi erant sedentesAnd suddenly there came a sound from heaven, as of a mighty wind coming: and it filled the whole house where they were sitting.
2. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting.
2:2. And suddenly, there came a sound from heaven, like that of a wind approaching violently, and it filled the entire house where they were sitting.
2:2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting:

2: И внезапно сделался шум с неба, как бы от несущегося сильного ветра, и наполнил весь дом, где они находились.
2:2  καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὖ ἦσαν καθήμενοι·
2:2. et factus est repente de caelo sonus tamquam advenientis spiritus vehementis et replevit totam domum ubi erant sedentes
And suddenly there came a sound from heaven, as of a mighty wind coming: and it filled the whole house where they were sitting.
2:2. And suddenly, there came a sound from heaven, like that of a wind approaching violently, and it filled the entire house where they were sitting.
2:2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Шум... как бы от несущегося сильного ветра... Следовательно, самого ветра не было, только шум (ср. Злат. и Феофил. ), несшийся сверху вниз, с неба к месту собрания апостолов, - шум настолько сильный, что привлек всеобщее внимание (6: ст. ).

Наполнил весь дом, т. е. сосредоточился в этом доме. Где они находились, собственно, где они сидели, пребывая в молитве и благочестивых собеседованиях, в ожидании исполнения обетования.
Adam Clarke: Commentary on the Bible - 1831
2:2: A sound from heaven - Probably thunder is meant, which is the harbinger of the Divine presence.
Rushing mighty wind - The passage of a large portion of electrical fluid over that place would not only occasion the sound, or thunder, but also the rushing mighty wind; as the air would rush suddenly and strongly into the vacuum occasioned by the rarefaction of the atmosphere in that place, through the sudden passage of the electrical fluid; and the wind would follow the direction of the fire. There is a good deal of similarity between this account and that of the appearance of God to Elijah, Kg1 19:11, Kg1 19:12, where the strong wind, the earthquake, and the fire, were harbingers of the Almighty's presence, and prepared the heart of Elijah to hear the small still voice; so, this sound, and the mighty rushing wind, prepared the apostles to receive the influences and gifts of the Holy Spirit. In both cases, the sound, strong wind, and fire, although natural agents, were supernaturally employed. See the note on Act 9:7.
Albert Barnes: Notes on the Bible - 1834
2:2: And suddenly - It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some striking and sensible manner, so as to convince their own minds that the promise was fulfilled, and so as deeply to impress others with the greatness and importance of the event.
There came a sound - ἦχος ē chos. This word is applied to any noise or report. Heb 12:19, "the sound of a trumpet"; Luk 4:37, "The fame of him," etc. Compare Mar 1:28.
From heaven - Appearing to rush down from the sky. It was suited, therefore, to attract their attention no less from the direction from which it came, than on account of its suddenness and violence. Tempests blow commonly horizontally. This appeared to come from above; and this is all that is meant by the expression. "from heaven."
As of a rushing mighty wind - Literally, "as of a violent blast borne along" - φερομένης pheromenē s - rushing along like a tempest. Such a wind sometimes borne along so violently, and with such a noise, as to make it difficult even to hear the thunder in the gale. Such appears to have been the sound of this remarkable phenomenon. It does not appear that there was any wind, but the sudden sound was like such a sweeping tempest. It may be remarked, however, that the wind in the sacred Scriptures is often put as an emblem of a divine influence. See Joh 3:8. It is invisible, yet mighty, and thus represents the agency of the Holy Spirit. The same word in Hebrew רוּח ruwach and in Greek πνεῦμα pneuma is used to denote both. The mighty power of God may be denoted also by the violence of a tempest, Kg1 19:11; Psa 29:1-11; Psa 104:3; Psa 18:10. In this place the sound as of a gale was emblematic of the mighty power of the Spirit, and of the effects which his coming would accomplish among people.
And it filled - Not the wind filled, But the sound. This is evident:
(1) Because there is no affirmation that there was any wind.
(2) the grammatical structure of the sentence will admit no other construction. The word "filled" has no nominative case but the word "sound": "and suddenly there was a sound as of a wind, and (the sound) filled the house." In the Greek, the word "wind" is in the genitive or possessive case. It may be remarked here that this miracle was really far more striking than the common supposition makes it to have been. A tempest would have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in this. Such things often happened; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still; when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention, and directed all minds to a phenomenon so unusual and unaccountable.
All the house - Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. It was probably the private dwelling mentioned in Act 1:13. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large central courts (See the notes on Mat 9:2), and that it is not affirmed that the transactions recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: suddenly: Act 16:25, Act 16:26; Isa 65:24; Mal 3:1; Luk 2:13
as: Kg1 19:11; Psa 18:10; Sol 4:16; Eze 3:12, Eze 3:13, Eze 37:9, Eze 37:10; Joh 3:8
it: Act 4:31
John Gill
2:2 And suddenly there came a sound from heaven,.... Which is expressive of the original of the gifts and graces of the Spirit of God, which come from above, from heaven, from the Father of lights; and of the freeness of them, being unmerited; and so come suddenly, at an unawares, being unthought of, undesired, and unexpected, and so certainly undeserved; and may be a symbol of the sound of the Gospel, which from hence was to go forth into all the earth; and may likewise express the rise of that, and the freeness of the grace of God in it, and its sudden spread throughout the world:
as of a rushing mighty wind; it was not a wind, but like one; and the noise it made, was like the rushing noise of a strong and boisterous wind, that carries all before it: the Spirit of God is sometimes compared to the wind, because of the freeness of his operations; as that blows where it listeth, so he works when and where, and on whom he pleases; and also because of the power and efficacy of his grace, which is mighty and irresistible, and works with great energy upon the minds of men; and as the wind is secret and invisible, so the operations of the Spirit are in a manner secret and imperceptible unto men: this may likewise be applied to the Gospel, when it comes with the Holy Ghost, and with power; it makes its way into the heart, and throws down the strong holds of sin and Satan; there it works effectually, though secretly, and is the power of God to salvation:
and it filled all the house where they were sitting; which was the temple, or the upper room or chamber in it, where they were assembled; so in the Ethiopic confession of faith (s) it is said,
"the Holy Ghost descended upon the apostles, in the upper room of Zion;
this may be a symbol of the Gospel filling the whole world,
(s) Vid. Ludolph. not. in Claud. reg. Ethiop. Confess. p. 13.
John Wesley
2:2 And suddenly there came a sound from heaven - So will the Son of man come to judgment. And it filled all the house - That is, all that part of the temple where they were sitting.
Robert Jamieson, A. R. Fausset and David Brown
2:2 And suddenly there came a sound from heaven, as of a rushing mighty wind, &c.--"The whole description is so picturesque and striking that it could only come from an eye-witness" [OLSHAUSEN]. The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Ezek 37:9; Jn 3:8; Jn 20:22). But this was not a rush of actual wind. It was only a sound "as of" it.
2:32:3: Եւ երեւեցան նոցա բաժանեալ լեզուք իբրեւ ՚ի հրոյ, եւ նստա՛ւ իւրաքանչիւր ՚ի վերայ նոցա։
3. Եւ նրանց երեւացին բաժանուած լեզուներ, նման բոցեղէն լեզուների, որոնք եւ նստեցին նրանցից իւրաքանչիւրի վրայ:
3 Եւ բաժնուած լեզուներ երեւցան իրենց՝ որպէս թէ կրակէ՝ ու ամէն մէկուն վրայ նստան։
Եւ երեւեցան նոցա բաժանեալ լեզուք իբրեւ ի հրոյ, եւ նստաւ իւրաքանչիւր ի վերայ նոցա:

2:3: Եւ երեւեցան նոցա բաժանեալ լեզուք իբրեւ ՚ի հրոյ, եւ նստա՛ւ իւրաքանչիւր ՚ի վերայ նոցա։
3. Եւ նրանց երեւացին բաժանուած լեզուներ, նման բոցեղէն լեզուների, որոնք եւ նստեցին նրանցից իւրաքանչիւրի վրայ:
3 Եւ բաժնուած լեզուներ երեւցան իրենց՝ որպէս թէ կրակէ՝ ու ամէն մէկուն վրայ նստան։
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2:33: И явились им разделяющиеся языки, как бы огненные, и почили по одному на каждом из них.
2:3  καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφ᾽ ἕνα ἕκαστον αὐτῶν,
2:3. καὶ (and) ὤφθησαν (they-were-beheld) αὐτοῖς (unto-them) διαμεριζόμεναι ( being-portioned-through-to ) γλῶσσαι (tongues) ὡσεὶ (as-if) πυρός, (of-a-fire,"καὶ (and) ἐκάθισεν (it-sat-down-to) ἐφ' (upon) ἕνα (to-one) ἕκαστον (to-each) αὐτῶν, (of-them,"
2:3. et apparuerunt illis dispertitae linguae tamquam ignis seditque supra singulos eorumAnd there appeared to them parted tongues, as it were of fire: and it sat upon every one of them.
3. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them.
2:3. And there appeared to them separate tongues, as if of fire, which settled upon each one of them.
2:3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
And there appeared unto them cloven tongues like as of fire, and it sat upon each of them:

3: И явились им разделяющиеся языки, как бы огненные, и почили по одному на каждом из них.
2:3  καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφ᾽ ἕνα ἕκαστον αὐτῶν,
2:3. et apparuerunt illis dispertitae linguae tamquam ignis seditque supra singulos eorum
And there appeared to them parted tongues, as it were of fire: and it sat upon every one of them.
2:3. And there appeared to them separate tongues, as if of fire, which settled upon each one of them.
2:3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Языки как бы огненные... Как шум без ветра, так и языки без огня, лишь подобные огненным. "Прекрасно говорить: как бы огненные, как бы от несущегося ветра, чтобы ты не помыслил чего-либо чувственного о Духе" (Феофил., ср. Злат. ).

Шум был при этом знаком удостоверения сошествия Св. Духа для слуха, языки - для зрения. И то и другое возвышало для апостолов величие события и воздействие его на душу, которая, собственно, и была главным предметом чуда этого обетованного крещения "Духом Святым и огнем".

Разделяющиеся языки - diamerizomenai glwssai - разделени языцы. Впечатление момента сошествия Св. Духа было, очевидно, таково, что из какого-то невидимого, но близкого источника внезапно надвинувшегося и исполнившегося дом шума вдруг начали выделяться как бы огненные языки, поделяясь между всеми присутствующими - так, что чувствовался при этом один и тот же общий источник всех их.

Шум с неба знаменовал также могучесть силы Св. Духа, сообщенной апостолам ("сила свыше" Лк XXIV:49), а языки знаменовали пламенность проповеди, которая должна была служить единственным оружием покорения мира к подножию Креста Христова. Вместе с тем языки являлись также точным обозначением совершившейся в душах апостолов перемены, которая выразилась в неожиданно почувствованной ими способности говорить на других языках.
Adam Clarke: Commentary on the Bible - 1831
2:3: Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages.
Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exo 3:2, Exo 3:3; and thus he manifested himself when he delivered the law on Mount Sinai, Exo 19:16-20. The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned Gen 15:9-17, is given, instead of the burning lamp passing between the divided pieces of the victim, Gen 15:17, Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, Ch2 7:1-3.
The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era.
"A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: -
Talia vociferans gemitu tectum omne replebat:
Cum subitum, dictuque oritur mirabile monstrum.
Namque manus inter, maestorumque ora parentum.
Ecce levis summo de vertice visus
Iuli Fundere lumen apex, tactuque innoxia molli
Lambere flamma comas, et circum tempora pasci.
Nos pavidi trepidare metu, crinemque flagrantem
Excutere, et sanctos restinguere fontibus ignes.
At pater Anchises oculos ad sidera laetus
Extulit, et coelo palamas cum voce tetendit:
Jupiter omnipotens -
Da auxilium, pater, atque haec omina firma.
Virg. Aen. ii. v. 679.
While thus she fills the house with clamorous cries,
Our hearing is diverted by our eyes;
For while I held my son, in the short space
Betwixt our kisses and our last embrace,
Strange to relate! from young Iulus' head,
A lambent flame arose, which gently spread
Around his brows, and on his temples fed.
Amazed, with running water, we prepare
To quench the sacred fire, and slake his hair;
But old Anchises, versed in omens, rear'd
His hands to heaven, and this request preferr'd:
If any vows almighty Jove can bend,
Confirm the glad presage which thou art pleased to send.
Dryden.
There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ.
It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isa 5:24, לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Jos 15:2, לשן lashon, a tongue. And in Jos 15:5, what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea.
It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed.
Albert Barnes: Notes on the Bible - 1834
2:3: And there appeared unto them - There were seen by them, or they saw. The fire was first seen by them in the room before it rested in the form of tongues on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads.
Tongues - γλῶσσαι glō ssai. The word "tongue" occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote "language" or "speech" itself. It is also used, as with us, to denote what in shape resembles the tongue. Thus, Jos 7:21, Jos 7:24 (in Hebrew), "a tongue of gold," that is, a wedge of gold; Jos 15:5; Jos 18:19; Isa 11:15, "The tongue of the sea," that is, a bay or gulf. Thus also we say "a tongue of land." The phrase "tongue of fire" occurs once, and once only, in the Old Testament Isa 5:24, "Therefore as the fire devoureth the stubble (Hebrew: tongue of fire), and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point is thus in the Hebrew called "a tongue." The word here means, therefore, "slender and pointed appearances" of flame, perhaps at first moving irregularly around the room.
cloven - Divided, separated - διαμεριζόμεναι diamerizomenai - from the verb διαμερίζω diamerizō, "to divide, or distribute into parts." Mat 27:35, "they parted his garments"; Luk 22:17, "Take this (the cup) and divide it among yourselves." Probably the common opinion is, that these tongues or flames were, each one of them split, or forked, or cloven. But this is not the meaning of the expression. The idea is that they were separated or divided one from another; it was not one great flame, but was broken up, or cloven into many parts, and probably these parts were moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them and sat on them."
And it sat upon each of them - Or "rested," in the form of a lambent or gentle flame, upon the head of each one. This showed that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, Exo 3:2-3, God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, Exo 19:16-20, God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire, striking emblems of his presence and power. See also Gen 15:17. Thus, Deu 4:24, God is said to be "a consuming fire." Compare Heb 12:29. See Eze 1:4; Psa 18:12-14. The Classic reader will also instantly recall the beautiful description in Virgil (Aeneid, b. 2:680-691). Other instances of a similar prodigy are also recorded in profane writers (Pliny, H. N., 2:37; Livy, 1:39). These appearances to the apostles were emblematic, doubtless:
(1) Of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Immerser, "He shall baptize with the Holy Spirit and with fire" Mat 3:11 would probably be recalled at once to their memory.
(2) The unique appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of "what was to occur." Thus, "any divine appearance" or "manifestation" at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending - expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have denoted the presence of God; but the appearance actually chosen was one that was strikingly emblematical of his providence. In the same way, the appearance here symbolized their special endowments for entering on their great work - the ability to speak with new tongues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: cloven: Act 2:4, Act 2:11; Gen 11:6; Psa 55:9; Co1 12:10; Rev 14:6
like: Isa 6:5; Jer 23:29; Mal 3:2, Mal 3:3; Mat 3:11; Luk 24:32; Jam 3:6; Rev 11:3
sat: Act 1:15; Isa 11:2, Isa 11:3; Mat 3:15; Joh 1:32, Joh 1:33
John Gill
2:3 And there appeared unto them cloven tongues like as of fire,.... An emblem of the various tongues and languages, in which they were to preach the Gospel; these appearances were like flames of fire parted, and these parted flames looked like tongues; so, a flame of fire is with, the Jews called, , "a tongue of fire", Is 5:24 hence the Apostle James compares a tongue to fire, Jas 3:6 this was the baptism with fire, John the Baptist speaks of; see Gill on Mt 3:11; and the Jews say (t),
"the holy blessed God baptizeth with fire, and the wise shall understand.
Through this baptism of the Holy Ghost and fire, the apostles became more knowing, and had a greater understanding of the mysteries of the Gospel, and were more qualified to preach it to people of all nations and languages. The Holy Spirit, in his gifts and graces, is compared to fire, because of its purity, light, and heat, as well as consuming nature; the Spirit sanctifies, and makes men pure and holy, purges from the dross of sin, error and superstition; and enlightens the minds of men, and gives them knowledge of divine and spiritual things; and fills them with zeal and fervour for the glory of God and Christ, and the good of his church and interest, and for the doctrines and ordinances of the Gospel; as well as fortifies them against their enemies, whom he consumes, according to Zech 2:5 a passage of Scripture the Jews make use of in an uncommon sense; for they say (u), that as
"Jerusalem was destroyed by fire, "by fire it shall be built again"; as it is said, Zech 2:5 "For I, saith the Lord, will be unto her a wall of fire round about".
The pouring forth of the Spirit upon the apostles, in this form of cloven tongues, as of fire, was indeed the means of rebuilding Jerusalem, in a spiritual sense; or of founding the Gospel church state in the world:
and it sat upon each of them; the fire, or the Holy Ghost in the appearance of fire. The Syriac and Arabic versions read, "and they sat upon each of them"; and so Beza's most ancient copy; that is, the cloven tongues sat on them; either one upon one of them and another upon another, or many upon each of them: where they sat, whether on their lips, or on their heads, it not certain, probably on the latter; nor how long they sat; however, their sitting upon them may denote the continuance of the gifts and graces of the Spirit with them. These cloven tongues cannot but bring to mind the division and confusion of the tongues or languages at Babel; which gave rise to different nations, and different religions; but these divided tongues gave rise to the spreading of the Gospel, and settling the true religion among the nations of the world. The Jews (w) seem to have respect to this account, when they tell us of.
"lights from above, that came forth and dwelt in the synagogues, "on the heads" of those that prayed, and the lights "were divided" upon their heads.
(t) R. Menachem in Lev. viii. apud Ainsworth in Gen. xvii. 12. (u) T. Hieros. Taaniot, fol. 65. 3. Seder Tepillot, fol. 23. 2. Ed. Basil. (w) Zohar in Num. fol. 79. 2.
John Wesley
2:3 And there appeared distinct tongues, as of fire - That is, small flames of fire. This is all which the phrase, tongues of fire, means in the language of the seventy. Yet it might intimate God's touching their tongues as it were (together with their hearts) with Divine fire: his giving them such words as were active and penetrating, even as flaming fire.
Robert Jamieson, A. R. Fausset and David Brown
2:3 cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
2:42:4: Եւ լցա՛ն ամենեքեան Հոգւով Սրբով, եւ սկսան խօսել յա՛յլ լեզուս՝ որպէս եւ Հոգի՛ն տայր բարբառել նոցա[2102]։ [2102] Ոմանք. Խօսել յայլ եւ այլ լեզուս։
4. Եւ բոլորը լցուեցին Սուրբ Հոգով ու սկսեցին խօսել ուրիշ լեզուներով, ինչպէս որ Սուրբ Հոգին նրանց խօսել էր տալիս:
4 Եւ ամէնքն ալ Սուրբ Հոգիով լեցուեցան ու սկսան ուրիշ լեզուներով խօսիլ, ինչպէս Հոգին իրենց խօսիլ կու տար։
Եւ լցան ամենեքեան Հոգւով Սրբով, եւ սկսան խօսել յայլ լեզուս որպէս եւ Հոգին տայր բարբառել նոցա:

2:4: Եւ լցա՛ն ամենեքեան Հոգւով Սրբով, եւ սկսան խօսել յա՛յլ լեզուս՝ որպէս եւ Հոգի՛ն տայր բարբառել նոցա[2102]։
[2102] Ոմանք. Խօսել յայլ եւ այլ լեզուս։
4. Եւ բոլորը լցուեցին Սուրբ Հոգով ու սկսեցին խօսել ուրիշ լեզուներով, ինչպէս որ Սուրբ Հոգին նրանց խօսել էր տալիս:
4 Եւ ամէնքն ալ Սուրբ Հոգիով լեցուեցան ու սկսան ուրիշ լեզուներով խօսիլ, ինչպէս Հոգին իրենց խօսիլ կու տար։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: И исполнились все Духа Святаго, и начали говорить на иных языках, как Дух давал им провещевать.
2:4  καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2:4. καὶ (and) ἐπλήσθησαν (they-were-repleted) πάντες ( all ) πνεύματος (of-a-currenting-to) ἁγίου, (of-hallow-belonged,"καὶ (and) ἤρξαντο ( they-firsted ) λαλεῖν (to-speak-unto) ἑτέραις ( unto-different ) γλώσσαις (unto-tongues) καθὼς (down-as) τὸ (the-one) πνεῦμα (a-currenting-to) ἐδίδου (it-was-giving) ἀποφθέγγεσθαι ( to-voice-off ) αὐτοῖς. (unto-them)
2:4. et repleti sunt omnes Spiritu Sancto et coeperunt loqui aliis linguis prout Spiritus Sanctus dabat eloqui illisAnd they were all filled with the Holy Ghost: and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.
4. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.
2:4. And they were all filled with the Holy Spirit. And they began to speak in various languages, just as the Holy Spirit bestowed eloquence to them.
2:4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance:

4: И исполнились все Духа Святаго, и начали говорить на иных языках, как Дух давал им провещевать.
2:4  καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2:4. et repleti sunt omnes Spiritu Sancto et coeperunt loqui aliis linguis prout Spiritus Sanctus dabat eloqui illis
And they were all filled with the Holy Ghost: and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.
2:4. And they were all filled with the Holy Spirit. And they began to speak in various languages, just as the Holy Spirit bestowed eloquence to them.
2:4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Исполнились все Духа Святого... "Дух Святый, - говорит Григорий Богослов (IV:16), - действовал, во-первых, в ангельских и небесных силах..., потом в отцах и пророках..., после же всего действовал в учениках Христовых, и в них троекратно - по мере их удобоприемлемости и в три различные времена: до прославления Христова страданием, по прославлении воскресением и по вознесении на небо или устроении (Деян III:21), как показывает первое - очищение от болезней и духов, производившееся, конечно, не без Духа; также по совершении домостроительства - дуновение Христово, которое очевидно было Божественным вдохновением, и наконец - нынешнее разделение огненных языков... Но первое было не ясно, второе явственное, а нынешнее совершеннее: ибо не действием уже, как прежде, но существенно присутствует и как бы сказал иной - сопребывает и сожительствует Дух..."

Начали говорить на других языках, как Дух давал им провещавать... В объяснение сего так говорит св. Кирилл Иерусалимский: "Петр и Андрей - галилеяне говорят по-персидски и по-мидийски, Иоанн и прочие апостолы изъясняются на всяком языке с пришедшими от язычников. Дух Св. научает многим языкам вместе, каких вовсе не знали наученные Им. Это - Божественная сила! Какое сравнение между долговременным их неведением и между этою всеобъемлющею, многостороннею, необычайною, внезапною силою говорить на всех языках..."

Св. Феофилакт поучает: "почему дар языков апостолы получили прежде других дарований? Потому что имели разойтись по всем странам; и как во время столпотворения один язык разделился на многое, так теперь многие языки соединились в одном человеке, и один и тот же человек, по внушению Духа Святого, стал говорить и на персидском, и на римском, и на индийском и на многих других языках. И дар этот назывался даром языков, потому что апостолы могли говорить на многих языках..."

Св. Ириней (202: г. ) говорит о многих, еще в его время живших христианах, которые имеют "пророческие дарования, говорят на разных языках (pantodapaiV glwssaiV), открывают тайны сердца человеческого в назидание и объясняют тайны Божии" (adv. haer. V:6). В собеседованиях о жизни италийских Отцов - творении Григория Двоеслова - упоминается об одном отроке Арментарии, который говорил на иноземных языках, не учившись им (с. 304). Следы древности понимания дара языков в собственном смысле можно видеть и в том, что Фипострат, описывая жизнь Аполлония Тианского, которого хотел противопоставить Иисусу Христу, заметил о нем, что он знал не только все языки человеческие, но и язык животных. В Церковной Истории встречаются позднее примеры чудесного разумений иностранных языков, напр., в Ефреме Сирине.
Adam Clarke: Commentary on the Bible - 1831
2:4: To speak with other tongues - At the building of Babel the language of the people was confounded; and, in consequence of this, they became scattered over the face of the earth: at this foundation of the Christian Church, the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd and superintendent (επισκοπος) of all souls.
As the Spirit gave them utterance - The word αποφθεγγεσθαι seems to imply such utterance as proceeded from immediate inspiration, and included oracular communications.
Albert Barnes: Notes on the Bible - 1834
2:4: Were all filled with the Holy Ghost - Were entirely under his sacred influence and power. See the notes on Luk 1:41, Luk 1:67. To be filled with anything is a phrase denoting that all the faculties are pervaded by it, engaged in it, or under its influence, Act 3:10, "Were filled with wonder and amazement"; Act 5:17, "Filled with indignation"; Act 13:45, "Filled with envy"; Act 2:4, "Filled with joy and the Holy Spirit."
Began to speak with other tongues - In other languages than their native tongue. The languages which they spoke are specified in Act 2:9-11.
As the Spirit gave them utterance - As the Holy Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking languages which they had not before learned. Their native tongue was that of Galilee, a somewhat barbarous dialect of the common language used in Judea - the Syro-Chaldaic. It is possible that some of them might have been partially acquainted with the Greek and Latin, as each of those languages was spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterward specified. Various attempts have been made to account for this remarkable phenomenon without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the supernatural power of the Holy Spirit with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified Act 2:9-11, but that this ability was among them, and that together they could speak these languages, probably some one and some another. The following remarks may perhaps throw some light on this remarkable occurrence:
(1) It was predicted in the Old Testament that what is here stated would occur in the times of the Messiah. Thus, in Isa 28:11, "With ... another tongue will he speak unto this people." Compare Co1 14:21 where this passage is expressly applied to the power of speaking foreign languages under the gospel.
(2) it was promised by the Lord Jesus that they should have this power, Mar 16:17, "These signs shall follow them that believe ... they shall speak with new tongues."
(3) the ability to do it existed extensively and long in the church, Co1 12:10-11, "To another divers kinds of tongues; to another the interpretation of tongues: all these worketh that one and the self-same Spirit"; Act 2:28, "God hath set in the church ... diversities of tongues." Compare also Act 2:30, and Act 14:2, Act 14:4-6, Act 14:9, Act 14:13-14; Act 14:18-19, Act 14:22-23, Act 14:27, Act 14:39. From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that in the case in the Acts , the ability to do this was conferred on other members of the church as well as the apostles.
(4) it was very important that they should be endowed with this power in their great work. They were going forth to preach to all nation; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal, nor is it known that the apostles were skilled in those languages. To preach to all nations, it was indispensable that they should be able to understand their language. And in order that the gospel might be rapidly propagated through the earth, it was necessary that they should be endowed with ability to do this without the slow process of being compelled to learn them. It will contribute to illustrate this to remark that one of the principal hindrances in the spread of the gospel now arises from the inability to speak the languages of the nations of the earth, and that among missionaries of modern times a long time is necessarily spent in acquiring the language of a people before they are prepared to preach to them.
(5) one design was to establish the gospel by means of miracles. Yet no miracle could be more impressive than the power of conveying their sentiments at once in all the languages of the earth. When it is remembered what a slow and toilsome process it is to learn a foreign tongue, this would I be regarded by the pagan as one of the most striking miracles which could be performed, Co1 14:22, Co1 14:24-25.
(6) the reality and certainty of this miracle is strongly attested by the early triumphs of the gospel. That the gospel was early spread over all the world, and that, too, by the apostles of Jesus Christ, is the clear testimony of all history. They preached it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Now, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived.
(7) the corruption of language was one of the most decided effects of sin, and the source of endless embarrassments and difficulties, Gen. 11: It is not to be regarded as wonderful that one of the effects of the plan of recovering people should be to show the power of God over all evil, and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of people. And we may add,
(8) That from this we see the necessity now of training people who are to be missionaries to other lands. The gift of miracles is withdrawn. The apostles, by that miracle, simply were empowered to speak other languages. That power must still be had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by stow and careful study and toil. If possessed, people must be taught it. And as the church is bound Mat 28:19 to send the gospel to all nations, so it is bound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence, one of the reasons of the importance of training men for the holy ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: filled: Act 1:5, Act 4:8, Act 4:31, Act 6:3, Act 6:5, Act 6:8, Act 7:55, Act 9:17, Act 11:24, Act 13:9, Act 13:52; Luk 1:15, Luk 1:41, Luk 1:67, Luk 4:1; Joh 14:26, Joh 20:22; Rom 15:13; Eph 3:19, Eph 5:18
began: Act 2:11, Act 10:46, Act 19:6; Isa 28:11; Mar 16:17; Co1 12:10, Co1 12:28-30, Co1 13:1, Co1 13:8, Co1 14:5; Co1 14:18, Co1 14:21-23, Co1 14:29
as: Exo 4:11, Exo 4:12; Num 11:25-29; Sa1 10:10; Sa2 23:2; Isa 59:21; Jer 1:7-9; Jer 6:11; Eze 3:11; Mic 3:8; Mat 10:19; Luk 12:12, Luk 21:15; Co1 14:26-32; Eph 6:18; Pe1 1:12; Pe2 1:21
Geneva 1599
2:4 And they were all filled with the Holy Ghost, and began to speak with (c) other tongues, as the (d) Spirit gave them utterance.
(c) He calls them "other tongues" which were not the same as the apostles commonly used, and Mark calls them "new tongues".
(d) By this we understand that the apostles were not speaking one language and then another by chance at random, or as eccentric men used to do, but that they kept in mind the languages of their hearers: and to be short, that they only spoke as the Holy Spirit directed them to speak.
John Gill
2:4 And they were all filled with the Holy Ghost,.... With the gifts of the Holy Spirit; they had received the Spirit before, as a Spirit of grace, and were endowed with great gifts; but now they had great plenty of them, a large abundance; they were like vessels filled to the brim; they were as it were covered with them; there was an overflow of them upon them; and now it was, that they were baptized with him; See Gill on Acts 1:5. Not only the twelve apostles, but the seventy disciples; and it may be all the hundred and twenty, that were together, even women as well as men: Acts 2:17.
And began to speak with other tongues; besides, and different from that in which they were born and brought up, and usually spake; they spake divers languages, one spoke one language, and another, another; and the same person spoke with various tongues, sometimes one language, and sometimes another. These are the new tongues, Christ told them they should speak with, Mk 16:17 such as they had never heard, learned, nor known before:
as the Spirit gave them utterance; they did not utter anything of themselves, and what came into their minds, things of little or no importance; nor in a confused and disorderly manner; but they were wise and weighty sentences they delivered, as the word signifies; even the wonderful works of God, Acts 2:11 the great doctrines of the Gospel; and though in different languages, yet in a very orderly and distinct manner, so as to be heard and understood by the people. The Vulgate Latin and Ethiopic versions read, "as the Holy Spirit", &c.
John Wesley
2:4 And they began to speak with other tongues - The miracle was not in the ears of the hearers, (as some have unaccountably supposed,) but in the mouth of the speakers. And this family praising God together, with the tongues of all the world, was an earnest that the whole world should in due time praise God in their various tongues. As the Spirit gave them utterance - Moses, the type of the law, was of a slow tongue; but the Gospel speaks with a fiery and flaming one.
Robert Jamieson, A. R. Fausset and David Brown
2:4 they . . . began to speak with . . . tongues, &c.--real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1Co. 14:1-25).
2:52:5: Եւ էին յԵրուսաղէմ բնակեալ Հրեայք ա՛րք երկիւղածք, յամենայն ազգաց որ ՚ի ներքոյ երկնից։
5. Եւ կային Երուսաղէմում բնակուող հրեաներ, երկիւղած մարդիկ, եկած երկնքի տակ ապրող բոլոր ազգերից:
5 Երուսաղէմի մէջ բնակող Հրեաներ կային՝ աստուածավախ մարդիկ՝ երկնքի տակ եղած բոլոր ազգերէն ժողվուած,
Եւ էին յԵրուսաղէմ բնակեալ Հրեայք, արք երկիւղածք, յամենայն ազգաց որ ի ներքոյ երկնից:

2:5: Եւ էին յԵրուսաղէմ բնակեալ Հրեայք ա՛րք երկիւղածք, յամենայն ազգաց որ ՚ի ներքոյ երկնից։
5. Եւ կային Երուսաղէմում բնակուող հրեաներ, երկիւղած մարդիկ, եկած երկնքի տակ ապրող բոլոր ազգերից:
5 Երուսաղէմի մէջ բնակող Հրեաներ կային՝ աստուածավախ մարդիկ՝ երկնքի տակ եղած բոլոր ազգերէն ժողվուած,
zohrab-1805▾ eastern-1994▾ western am▾
2:55: В Иерусалиме же находились Иудеи, люди набожные, из всякого народа под небом.
2:5  ἦσαν δὲ εἰς ἰερουσαλὴμ κατοικοῦντες ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν·
2:5. Ἦσαν (They-were) δὲ (moreover) ἐν "[in]"Ἰερουσαλὴμ (unto-a-Hierousalem) κατοικοῦντες ( housing-down-unto ," Ἰουδαῖοι , ( Iouda-belonged ,"ἄνδρες (men) εὐλαβεῖς ( goodly-taken ) ἀπὸ (off) παντὸς (of-all) ἔθνους (of-a-nation) τῶν (of-the-ones) ὑπὸ (under) τὸν (to-the-one) οὐρανόν: (to-a-sky)
2:5. erant autem in Hierusalem habitantes Iudaei viri religiosi ex omni natione quae sub caelo suntNow there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven.
5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven.
2:5. Now there were Jews staying in Jerusalem, pious men from every nation that is under heaven.
2:5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven:

5: В Иерусалиме же находились Иудеи, люди набожные, из всякого народа под небом.
2:5  ἦσαν δὲ εἰς ἰερουσαλὴμ κατοικοῦντες ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν·
2:5. erant autem in Hierusalem habitantes Iudaei viri religiosi ex omni natione quae sub caelo sunt
Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven.
2:5. Now there were Jews staying in Jerusalem, pious men from every nation that is under heaven.
2:5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Помимо того, что в Иерусалиме немало жило иудейских переселенцев "из всякого народа под небесами", в него стеклось по случаю величайшего праздника Пятидесятницы множество временных богомольцев из разных стран, которые и явились невольными свидетелями и подтвердителями чуда, совершившегося над апостолами, когда их послышали говорящими на языках своих стран все пришельцы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Day of Pentecost.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13 Others mocking said, These men are full of new wine.

We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe,

I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came (v. 9-11), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect (Thou art a Galilean, and thy speech betrays thee), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. 1 Pet. i. 1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luke xix. 11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom.

II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated (v. 6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves.

1. They observe that the speakers are all Galileans, that know no other than their mother tongue (v. 7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men.

2. They acknowledge that they spoke intelligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born (v. 8), that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; v. 11, We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou--Magnalia Dei, the great things of God. It is probable that the apostles spoke of Christ, and redemption by him, and the grace of the gospel; and these are indeed the great things of God, which will be for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meaning of the disciples if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to those that believed not, 1 Cor. xiv. 22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations.

3. They wonder at it, and look upon it as an astonishing thing (v. 12): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ti an theloi touto einai;--Quid hoc sibi vult?--What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight.

III. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, v. 13. Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that what was spoken was really the languages of other nations, and therefore took it to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned it off with this, "He casteth out devils by compact with the prince of the devils;" so, when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, no marvel if they so call those of his household.
Adam Clarke: Commentary on the Bible - 1831
2:5: Devout men, out of every nation - Either by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the passover, and for purposes of traffic, or proselytes to Judaism, who had come up for the same purpose: for I cannot suppose that the term ανδρες ευλαβεις, devout men, can be applied to any other. At this time there was scarcely a commercial nation under heaven where the Jews had not been scattered for the purpose of trade, merchandize, etc., and from all these nations, it is said, there were persons now present at Jerusalem.
Albert Barnes: Notes on the Bible - 1834
2:5: There were dwelling at Jerusalem - The word rendered "dwelling" - κατοικοῦντες katoikountes - properly means to have a fixed and permanent habitation, in distinction from another word - παροικοῦντες paroikeountes - which means to have a temporary and transient residence in a place. But it is not always confined to this signification; and it is not improbable that many wealthy foreign Jews had a permanent residence in Jerusalem for the convenience of being near the temple. This was the more probable, as about that time the Messiah was expected to appear, mat 2.
Jews - Jews by birth; of Jewish descent and religion.
Devout men - ἀνδρες ἐυλαβεῖς andres eulabē is. Literally, men of cautious and circumspect lives, or who lived in a prudent manner. The term is then applied to men who were cautious about offending God; who were careful to observe his commandments. It is hence a general expression to denote pious or religious men, Act 8:2, "And devout men carried Stephen to his burial"; Luk 2:25," And the same man (Simeon) was just, and devout." The word "devout" means "yielding a solemn and Rev_erential attention to God in religious exercises, particularly in prayer, pious, sincere, solemn" (Webster), and very well expresses the force of the original.
Out of every nation under heaven - A general expression meaning from all parts of the earth. The countries from which they came are more particularly specified in Act 2:9-11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. See the Joh 7:35 note; Jam 1:1 note; Pe1 1:1 note. Still they would naturally desire to be present as often as possible at the great feasts of the nation in Jerusalem. Many would seek a residence there for the convenience of being present at the religious solemnities. Many who came up to the Feast of the Passover would remain to the Feast of the Pentecost. The consequence of this would be, that on such occasions the city would be full of strangers. We are told that when Titus besieged Jerusalem, an event which occurred at about the time of the Feast of the Passover, there were no less than three million people in the city.
Josephus also mentions an instance in which great multitudes of Jews from other nations were present at the feast of Pentecost (Jewish Wars, book 2, chapter 3, section 1). What is here stated as occurring at that time is true of the inhabitants of Jerusalem - four or five thousand in number who reside there now. A large portion of them are from abroad. Prof. Hackett (Illustrations of Scripture, p. 228, 229) says of them, "Few of them, comparatively, are natives of the country. The majority of them are aged persons, who repair to the holy city to spend the remainder of their days and secure the privilege of being buried in the Valley of the Kedron, which, as their traditions assert, is to be the scene of the last judgment. At the Jews' Wailing Place one day I met a venerable man, bowed with age, apparently beyond 80, who told me that, in obedience to his sense of duty, he had forsaken his children and home in England, and had come, unattended by any friend, to die and make his grave at Jerusalem. Others of them are those who come here to fulfill a vow, or acquire the merit of a pilgrimage, and then return to the countries where they reside. Among them may be found representatives from almost every land, though the Spanish, Polish, and German Jews compose the greater number.
Like their brethren in other parts of Palestine, except a few in some commercial places, they are wretchedly poor, and live chiefly on alms contributed by their countrymen in Europe and America. They devote most of their time to holy employments, as they are called; they frequent the synagogues, roam over the country to visit places memorable in their ancient history, and read assiduously the Old Testament and the writings of their rabbis. Those of them who make any pretensions to learning understand the Hebrew and rabbinic, and speak as their vernacular tongue the language of the country where they formerly lived, or whence their fathers emigrated."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: were: Act 2:1, Act 8:27; Exo 23:16; Isa 66:18; Zac 8:18; Luk 24:18; Joh 12:20
devout: Act 8:2, Act 10:2, Act 10:7, Act 13:50, Act 22:12; Luk 2:25
under: Deu 2:25; Mat 24:14; Luk 17:24; Col 1:23
John Gill
2:5 And there were dwelling at Jerusalem, Jews,.... The Ethiopic version adds, "proselytes"; but they were not all such, as appears from the following account of them; many, and it seems the most of them were of Jewish extract and descent, and others were proselytes to the Jewish religion: these were not natives of Jerusalem, but such as were born in other countries, Acts 2:8 but were come to Jerusalem, either to learn the Hebrew language, which was necessary to their reading and understanding the books of Moses, and the prophets written in it; or for an increase of spiritual knowledge and piety; or, as is generally thought, to keep the feast of Pentecost; or rather, as Dr. Lightfoot thinks, they were come hither in great numbers from all parts, in expectation of the Messiah and his kingdom; the time being up, according to Daniel's weeks, and other prophecies, that he should appear: and these were
devout men; men of religion and piety, of faith and holiness; and as the Syriac version renders it, "who feared God"; for in these worst of times, among this wicked generation of men, there were some who had the fear of God before their eyes, and on their hearts; and these were collected from different quarters, to be witnesses of this amazing dispensation: for they came
out of every nation under heaven; that is, wherever the Jews were dispersed; being the descendants of those that were carried captive at different times, and into different places; as by Salmanezer, Nebuchadnezzar, Ptolomy Lagus, Antiochus, and in other lesser dispersions.
John Wesley
2:5 And there were dwelling in Jerusalem Jews - Gathered from all parts by the peculiar providence of God.
Robert Jamieson, A. R. Fausset and David Brown
2:5 there were dwelling at Jerusalem Jews, devout men out of every nation--not, it would seem, permanently settled there (see Acts 2:9), though the language seems to imply more than a temporary visit to keep this one feast.
2:62:6: Եւ իբրեւ եղեւ բարբառս այս, ե՛կն միաբան բազմութիւնն եւ խռնեցա՛ւ. զի լսէի՛ն յիւրաքանչիւր լեզուս խօսե՛լ նոցա։
6. Եւ երբ այս ձայնը լսուեց, բազմութիւնը հաւաքուեց ու խռնուեց, որովհետեւ լսում էին, որ նրանք խօսում էին իրենցից իւրաքանչիւրի լեզուով:
6 Երբ այս ձայնը եղաւ, բազմութիւնը մէկտեղ եկաւ ու խռովեցաւ, վասն զի կը լսէին որ անոնք իրենց ամէն մէկուն լեզուովը կը խօսէին։
Եւ իբրեւ եղեւ բարբառս այս, եկն միաբան բազմութիւնն եւ խռնեցաւ, զի լսէին յիւրաքանչիւր լեզուս խօսել նոցա:

2:6: Եւ իբրեւ եղեւ բարբառս այս, ե՛կն միաբան բազմութիւնն եւ խռնեցա՛ւ. զի լսէի՛ն յիւրաքանչիւր լեզուս խօսե՛լ նոցա։
6. Եւ երբ այս ձայնը լսուեց, բազմութիւնը հաւաքուեց ու խռնուեց, որովհետեւ լսում էին, որ նրանք խօսում էին իրենցից իւրաքանչիւրի լեզուով:
6 Երբ այս ձայնը եղաւ, բազմութիւնը մէկտեղ եկաւ ու խռովեցաւ, վասն զի կը լսէին որ անոնք իրենց ամէն մէկուն լեզուովը կը խօսէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Когда сделался этот шум, собрался народ, и пришел в смятение, ибо каждый слышал их говорящих его наречием.
2:6  γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθεν τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν.
2:6. γενομένης ( of-having-had-became ) δὲ (moreover) τῆς (of-the-one) φωνῆς (of-a-sound) ταύτης (of-the-one-this) συνῆλθε (it-had-came-together,"τὸ (the-one) πλῆθος (a-repeletion,"καὶ (and) συνεχύθη, (it-was-poured-together,"ὅτι (to-which-a-one) ἤκουσεν (it-heard,"εἷς (one) ἕκαστος (each,"τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) διαλέκτῳ (unto-forthable-through) λαλούντων ( of-speaking-unto ) αὐτῶν: (of-them)
2:6. facta autem hac voce convenit multitudo et mente confusa est quoniam audiebat unusquisque lingua sua illos loquentesAnd when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue.
6. And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language.
2:6. And when this sound occurred, the multitude came together and was confused in mind, because each one was listening to them speaking in his own language.
2:6. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language:

6: Когда сделался этот шум, собрался народ, и пришел в смятение, ибо каждый слышал их говорящих его наречием.
2:6  γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθεν τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν.
2:6. facta autem hac voce convenit multitudo et mente confusa est quoniam audiebat unusquisque lingua sua illos loquentes
And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue.
2:6. And when this sound occurred, the multitude came together and was confused in mind, because each one was listening to them speaking in his own language.
2:6. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Каждый слышал их говорящих... "Остановись здесь ненадолго, - поучает св. Григорий Богослов, - и подумай, как разделить речь, ибо в речении есть обоюдность, устраняемая знаком препинания. Так ли слышали, каждый на своем наречии, что - так сказать - глас исходил один, а слышны были многие гласы, по причине такого сотрясения в воздухе, или, яснее скажу, из одного гласа происходили многое? Или - остановившись на слове слышал, слова - говорящею своими гласами отнести должно к последующему, чтобы вышел смысл произносящих гласы, которые были свои для слушающих, а сие значит - гласы иноязычные, С последним я более согласен, потому что первое было бы чудом, которое относилось бы более к слушающим, нежели к говорящим, которых и укоряют, что они пьяны, на чего видно, по действию Духа сами они чудодействовали в произнесении гласов..."
Adam Clarke: Commentary on the Bible - 1831
2:6: When this was noised abroad - If we suppose that there was a considerable peal of thunder, which followed the escape of a vast quantity of electric fluid, and produced the mighty rushing wind already noticed on Act 2:2, then the whole city must have been alarmed; and, as various circumstances might direct their attention to the temple, having flocked thither they were farther astonished and confounded to hear the disciples of Christ addressing the mixed multitude in the languages of the different countries from which these people had come.
Every man heard them speak in his own language - Use may naturally suppose that, as soon as any person presented himself to one of these disciples, he, the disciple, was immediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately enabled to address him in Latin - if a Grecian, in Greek - an Arab, in Arabic, and so of the rest.
Albert Barnes: Notes on the Bible - 1834
2:6: When this was noised abroad - When the rumor of this remarkable transaction was spread, as it naturally would be.
Were confounded - συνεχύθη sunechuthē̄. The word used here means literally "to pour together," hence, "to confound, confuse." It is used:
(a) of an assembly or multitude thrown into confusion, Act 21:27;
(b) of the mind as perplexed or confounded, as in disputation, Act 9:22; and,
(c) of persons in amazement or consternation, as in this place. They did not understand this; they could not account for it.
Every man heard them speak ... - Though the multitude spoke different tongues, yet they now heard Galileans use the language which they had learned in foreign nations. "His own language." His own dialect - διαλέκτῳ dialektō. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. We may remark here that this effect of the descent of the Holy Spirit was not special to that time. A work of grace on the hearts of people in a Rev_ival of religion will always "be noised abroad." A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their being brought under the power of truth, and of their conversion. In thousands of cases this has occurred since. The effect of what they saw was to confound them, to astonish them, and to throw them into deep perplexity. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a Rev_ival of religion is often to convince the multitude that it is indeed a work of the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterward began to cavil Act 2:13, as some will always do in a Rev_ival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: was noised abroad: Gr. voice was made
the multitude: Act 3:11; Co1 16:9; Co2 2:12
confounded: or, troubled in mind, Mat 2:3
John Gill
2:6 Now when this was noised abroad,.... Or "when this voice was made"; referring either to the sound, as of a mighty rushing wind, which came from heaven; and might not only be heard by those in the house, into which it came, but by the inhabitants of the city, as it came down from heaven; so the Arabic version renders it, "when the aforesaid sound was made": or else to the apostles' voice, and their speaking with divers tongues; which being heard by some, was told to others, and a rumour of it being made through the city,
the multitude came together; to the house, or temple, where the disciples were; and this multitude did not consist only of the devout Jews, before mentioned; but of others who scoffed and mocked at the apostles, and who had been concerned in the crucifying of Christ:
and were confounded; or "confused"; they ran and came together in a disorderly and tumultuous manner; the whole city was in an uproar, the assembly on this occasion was a perfect mob; their numbers were so large, that they were ready to thrust each other down, and trample one another under foot: the Vulgate Latin adds, "in mind"; they did not know what to think of things, they were so astonished at what they heard, that they were scarcely themselves; they were as persons stupid and senseless; being filled partly with shame and confusion, and partly with wonder and amazement, that these illiterate men, the followers of Jesus of Nazareth, whom they had crucified, and whose disciples they had in so much contempt, should have such extraordinary gifts bestowed on them:
because that every man heard them speak in his own language; which shows, what has been before observed, that one spake in one language, and another in another language; or the same person sometimes spoke one language, and sometimes another; so that in course, all languages were spoken by them; whence it appears, that it was not one language only which was spoken by the apostles, which men of different languages heard and understood, as if it was their own; for then the miracle must have been in the hearers, and not in the speakers; and the cloven tongues, as of fire, should rather have sat on them, than on the disciples; and these men be said to be filled with the gifts of the Holy Ghost, rather than they.
John Wesley
2:6 The multitude came together, and were confounded - The motions of their minds were swift and various.
2:72:7: Սքանչանային ամենեքեան, եւ զարմանայի՛ն՝ եւ ասէին ընդ միմեանս. Ո՞չ աւասիկ ամենեքեան սոքա որ խօսինս՝ Գալիլեացիք են[2103]. [2103] Յոմանս պակասի. Եւ զարմանային եւ ասէին... որք խօսին՝ Գա՛՛։
7. Ամէնքը հիանում էին եւ զարմանում. ու միմեանց ասում էին. «Չէ՞ որ սրանք բոլորը, որ խօսում են, գալիլիացիներ են.
7 Ամէնքն ալ կը սքանչանային ու կը զարմանային եւ իրարու կ’ըսէին. «Չէ՞ որ ահա ասոնք ամէնքն ալ որ կը խօսին, Գալիլիացի են.
Սքանչանային ամենեքեան եւ զարմանային եւ ասէին ընդ միմեանս. Ո՞չ աւասիկ ամենեքեան սոքա որք խօսինս` Գալիլեացիք են:

2:7: Սքանչանային ամենեքեան, եւ զարմանայի՛ն՝ եւ ասէին ընդ միմեանս. Ո՞չ աւասիկ ամենեքեան սոքա որ խօսինս՝ Գալիլեացիք են[2103].
[2103] Յոմանս պակասի. Եւ զարմանային եւ ասէին... որք խօսին՝ Գա՛՛։
7. Ամէնքը հիանում էին եւ զարմանում. ու միմեանց ասում էին. «Չէ՞ որ սրանք բոլորը, որ խօսում են, գալիլիացիներ են.
7 Ամէնքն ալ կը սքանչանային ու կը զարմանային եւ իրարու կ’ըսէին. «Չէ՞ որ ահա ասոնք ամէնքն ալ որ կը խօսին, Գալիլիացի են.
zohrab-1805▾ eastern-1994▾ western am▾
2:77: И все изумлялись и дивились, говоря между собою: сии говорящие не все ли Галилеяне?
2:7  ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες, οὐχ ἰδοὺ ἅπαντες οὖτοί εἰσιν οἱ λαλοῦντες γαλιλαῖοι;
2:7. ἐξίσταντο ( they-were-standing-out ) δὲ (moreover) καὶ (and) ἐθαύμαζον (they-were-marvelling-to) λέγοντες ( forthing ,"Οὐχὶ (Unto-not," ἰδοὺ ( thou-should-have-had-seen ," πάντες ( all ) οὗτοί (the-ones-these) εἰσιν (they-be) οἱ (the-ones) λαλοῦντες ( speaking-unto ) Γαλιλαῖοι ; ( Galilaia-belonged ?"
2:7. stupebant autem omnes et mirabantur dicentes nonne omnes ecce isti qui loquuntur Galilaei suntAnd they were all amazed, and wondered, saying: Behold, are not all these that speak Galilean?
7. And they were all amazed and marveled, saying, Behold, are not all these which speak Galilaeans?
2:7. Then all were astonished, and they wondered, saying: “Behold, are not all of these who are speaking Galileans?
2:7. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans:

7: И все изумлялись и дивились, говоря между собою: сии говорящие не все ли Галилеяне?
2:7  ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες, οὐχ ἰδοὺ ἅπαντες οὖτοί εἰσιν οἱ λαλοῦντες γαλιλαῖοι;
2:7. stupebant autem omnes et mirabantur dicentes nonne omnes ecce isti qui loquuntur Galilaei sunt
And they were all amazed, and wondered, saying: Behold, are not all these that speak Galilean?
2:7. Then all were astonished, and they wondered, saying: “Behold, are not all of these who are speaking Galileans?
2:7. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
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
7: Сие говорящие не есть ли суть Галилеяне... - т. е., во-первых, из известной части Палестины, где говорят одним известным наречием, и, во-вторых - из такой именно части, которая особенно не славилась просвещением. То и другое, выражающееся в имени галилеян, усугубляло величие чуда и изумление его свидетелей.
Adam Clarke: Commentary on the Bible - 1831
2:7: Are not all these - Galileans? - Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and, consequently, naturally ignorant of those languages which they now speak so fluently.
Albert Barnes: Notes on the Bible - 1834
2:7: Galileans - Inhabitants of Galilee. It was remarkable that they should speak in this manner, because:
(1) They were ignorant, rude, and uncivilized, Joh 1:46. Hence, the term Galilean was used as an expression of the deepest reproach and contempt, Mar 14:70; Joh 7:52.
(2) Their dialect was proverbially barbarous and corrupt, Mar 14:70; Mat 26:73. They were regarded as an outlandish people, unacquainted with other nations and languages, and hence, the amazement that they could address them in the refined language of other people. Their native ignorance was the occasion of making the miracle more striking. The native weakness of Christian ministers makes the grace and glory of God more remarkable in the success of the gospel. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us," Co2 4:7. The success which God often grants to those who are of slender endowments and of little learning, though blessed with an humble and pious heart, is often amazing to the people of the world. God has "chosen the foolish things of the world to confound the wise," Co1 1:27. This should teach us that no talent or attainment is too humble to be employed for mighty purposes, in its proper sphere, in the kingdom of Christ; and that pious effort may accomplish much, and then burn in heaven with increasing luster for ever, while pride, and learning, and talent may blaze uselessly among people, and then be extinguished in eternal night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: amazed: Act 2:12, Act 3:10, Act 14:11, Act 14:12; Mar 1:27, Mar 2:12
are: Act 1:11; Mat 4:18-22, Mat 21:11; Joh 7:52
John Gill
2:7 And they were all amazed, and marvelled,.... They were struck with surprise, they were as it were out of themselves, like persons in an ecstasy, not knowing what could be the cause or meaning of this:
saying one to another; the phrase "one to another", is left out in the Vulgate Latin and Ethiopic versions, and so it is in the Alexandrian copy:
behold, are not all these which speak Galilaeans? rude, unpolished, and unlearned men; who had never been brought up in any school of learning, and had never learned any language but their mother tongue; and that they pronounced with an ill grace, and in a very odd manner; and which made the thing the more astonishing to them. The apostles were inhabitants of Galilee, and so very likely were the greatest part of those that were with them: hence the Christians afterwards, by way of contempt, were called Galilaeans; as they are by Julian (x) the apostate, and others (y),
(x) Opera, par. 1. Fragment. p. 557. & par. 2. Ep. 49. p. 203, 204. (y) Arrian. Epictet. l. 4. c. 7.
2:82:8: եւ զիա՞րդ լսեմք մեք յիւրաքանչիւր բարբառս մեր՝ յորում ծնեալ եմք[2104]։ [2104] Ոմանք. Յիւրաքանչիւր բարբառ մեր։
8. բայց ինչպէ՞ս է, որ մենք նրանց լսում ենք մեր իւրաքանչիւրի բարբառով, որ ծնուած օրից խօսում ենք:
8 Ուրեմն ի՞նչպէս կը լսենք մենք մեր ամէն մէկ լեզուովը՝ որուն մէջ ծնած ենք,
եւ զիա՞րդ լսեմք մեք յիւրաքանչիւր բարբառս մեր յորում ծնեալ եմք:

2:8: եւ զիա՞րդ լսեմք մեք յիւրաքանչիւր բարբառս մեր՝ յորում ծնեալ եմք[2104]։
[2104] Ոմանք. Յիւրաքանչիւր բարբառ մեր։
8. բայց ինչպէ՞ս է, որ մենք նրանց լսում ենք մեր իւրաքանչիւրի բարբառով, որ ծնուած օրից խօսում ենք:
8 Ուրեմն ի՞նչպէս կը լսենք մենք մեր ամէն մէկ լեզուովը՝ որուն մէջ ծնած ենք,
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Как же мы слышим каждый собственное наречие, в котором родились.
2:8  καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;
2:8. καὶ (And) πῶς (unto-whither) ἡμεῖς (we) ἀκούομεν (we-hear,"ἕκαστος (each,"τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) διαλέκτῳ (unto-forthable-through) ἡμῶν (of-us) ἐν (in) ᾗ (unto-which) ἐγεννήθημεν; (we-were-generated-unto?"
2:8. et quomodo nos audivimus unusquisque lingua nostra in qua nati sumusAnd how have we heard, every man our own tongue wherein we were born?
8. And how hear we, every man in our own language, wherein we were born?
2:8. And how is it that we have each heard them in our own language, into which we were born?
2:8. And how hear we every man in our own tongue, wherein we were born?
And how hear we every man in our own tongue, wherein we were born:

8: Как же мы слышим каждый собственное наречие, в котором родились.
2:8  καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν;
2:8. et quomodo nos audivimus unusquisque lingua nostra in qua nati sumus
And how have we heard, every man our own tongue wherein we were born?
2:8. And how is it that we have each heard them in our own language, into which we were born?
2:8. And how hear we every man in our own tongue, wherein we were born?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: How hear we every man in our own tongue - Some have supposed from this that the miracle was not so much wrought on the disciples as on their hearers: imagining that, although the disciples spoke their own tongue, yet every man so understood what was spoken as if it had been spoken in the language in which he was born. Though this is by no means so likely as the opinion which states that the disciples themselves spoke all these different languages, yet the miracle is the same, howsoever it be taken; for it must require as much of the miraculous power of God to enable an Arab to understand a Galilean, as to enable a Galilean to speak Arabic. But that the gift of tongues was actually given to the apostles, we have the fullest proof; as we find particular ordinances laid down by those very apostles for the regulation of the exercise of this gift; see Co1 14:1, etc.
Albert Barnes: Notes on the Bible - 1834
2:8: Wherein we were born - That is, as we say, in our native language; what is spoken where we were born.
Geneva 1599
2:8 (e) And how hear we every man in our own tongue, wherein we were born?
(e) Not that they spoke one language, and different languages were heard, but the apostles spoke with different languages: for otherwise the miracle would have been in the hearers, whereas it is really in the speakers; Nazianzen in his oration of Whitsunday.
John Gill
2:8 And how hear we every man in our own tongue,.... Them speaking, as the Ethiopic version reads; that is, we everyone of us hear one or another, speak in the same language,
wherein we were born; our native language; for though these men were Jews by descent, yet were born and brought up in other countries, which language they spake; and not the Hebrew, or Syriac, or Chaldee.
2:92:9: Պարթե՛ւք, եւ Մարք, եւ Իլամացիք. եւ որ բնակեալ են ՚ի Միջագետս, ՚ի Հրէաստանի՛, եւ ՚ի Գամիրս, ՚ի Պոնտոս, եւ յԱսիա.
9. Մենք՝ պարթեւներ, մարեր եւ իլամացիներ, եւ նրանք, որ բնակւում են Միջագետքում, Հրէաստանում[3] եւ Գամիրքում, Պոնտոսում եւ Ասիայում,[3] եւ Օգոստինոս հայրերն ասում են՝ Հրէաստան բառը պէտք է փոխարինել Հայաստան բառով:
9 Պարթեւներ եւ Մարեր ու Եղամացիներ եւ անոնք որ կը բնակին Միջագետքի մէջ եւ Հրէաստանի ու Կապադովկիայի մէջ, Պոնտոսի ու Ասիայի մէջ,
Պարթեւք եւ Մարք եւ Իղամացիք եւ որ բնակեալ են ի Միջագետս, ի Հրէաստանի եւ ի Գամիրս, ի Պոնտոս եւ յԱսիա:

2:9: Պարթե՛ւք, եւ Մարք, եւ Իլամացիք. եւ որ բնակեալ են ՚ի Միջագետս, ՚ի Հրէաստանի՛, եւ ՚ի Գամիրս, ՚ի Պոնտոս, եւ յԱսիա.
9. Մենք՝ պարթեւներ, մարեր եւ իլամացիներ, եւ նրանք, որ բնակւում են Միջագետքում, Հրէաստանում[3] եւ Գամիրքում, Պոնտոսում եւ Ասիայում,
[3] եւ Օգոստինոս հայրերն ասում են՝ Հրէաստան բառը պէտք է փոխարինել Հայաստան բառով:
9 Պարթեւներ եւ Մարեր ու Եղամացիներ եւ անոնք որ կը բնակին Միջագետքի մէջ եւ Հրէաստանի ու Կապադովկիայի մէջ, Պոնտոսի ու Ասիայի մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Парфяне, и Мидяне, и Еламиты, и жители Месопотамии, Иудеи и Каппадокии, Понта и Асии,
2:9  πάρθοι καὶ μῆδοι καὶ ἐλαμῖται, καὶ οἱ κατοικοῦντες τὴν μεσοποταμίαν, ἰουδαίαν τε καὶ καππαδοκίαν, πόντον καὶ τὴν ἀσίαν,
2:9. Πάρθοι (Parthians) καὶ (and) Μῆδοι (Medians) καὶ (and) Ἐλαμεῖται, (Elameitans,"καὶ (and) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) τὴν (to-the-one) Μεσοποταμίαν, (to-a-Mesopotamia,"Ἰουδαίαν (to-an-Ioudaia) τε (also) καὶ (and) Καππαδοκίαν, (to-a-Kappadokia,"Πόντον (to-a-Pontos) καὶ (and) τὴν (to-the-one) Ἀσίαν, (to-an-Asia,"
2:9. Parthi et Medi et Elamitae et qui habitant Mesopotamiam et Iudaeam et Cappadociam Pontum et AsiamParthians and Medes and Elamites and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia,
9. Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judaea and Cappadocia, in Pontus and Asia,
2:9. Parthians and Medes and Elamites, and those who inhabit Mesopotamia, Judea and Cappadocia, Pontus and Asia,
2:9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia:

9: Парфяне, и Мидяне, и Еламиты, и жители Месопотамии, Иудеи и Каппадокии, Понта и Асии,
2:9  πάρθοι καὶ μῆδοι καὶ ἐλαμῖται, καὶ οἱ κατοικοῦντες τὴν μεσοποταμίαν, ἰουδαίαν τε καὶ καππαδοκίαν, πόντον καὶ τὴν ἀσίαν,
2:9. Parthi et Medi et Elamitae et qui habitant Mesopotamiam et Iudaeam et Cappadociam Pontum et Asiam
Parthians and Medes and Elamites and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia,
2:9. Parthians and Medes and Elamites, and those who inhabit Mesopotamia, Judea and Cappadocia, Pontus and Asia,
2:9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
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
9: Парфяне и Мидяне и Еламиты... - т. е. иудеи, пришедшие в Иерусалим на праздник из Парфии, Мидии и Елама - провинций бывших могущественных царств Ассиро-вавилонского и Мидо-персидского. Эти страны лежали между Каспийским морем и Персидским заливом. Сюда переселены были сначала жители царства Израильского по разрушении его ассириянами, лет за 700: до Р. Х., потом и жители царства Иудейского, по разрушении его вавилонянами при Навуходоносоре - около 600: лет до Р. X. Многие из них возвратились при Кире в Палестину, но еще больше - осталось в странах поселения, не желая расстаться с выгодными предприятиями.

Жители Месопотамии - обширной равнины по течению Тигра и Евфрата, Здесь была некогда главная область Ассиро-вавилонского и Персидского царств, и здесь же было особенно много переселенных Навуходоносором евреев,

Каппадокия, Понт и Асия, Фригия и Памфилия - все провинции малазийские, входившие в состав тогдашней Римской Империи. В частности - Асией, по римскому счислению провинций, называлось все западное побережье Малой Азии, где были провинции Мисия, Кария, и Лидия; главным городом ее был Ефес.
Adam Clarke: Commentary on the Bible - 1831
2:9: Parthians - Parthia anciently included the northern part of modern Persia: it was situated between the Caspian Sea and Persian Gulf, rather to the eastward of both.
Medes - Media was a country lying in the vicinity of the Caspian Sea; having Parthia on the east, Assyria on the south, and Mesopotamia on the west.
Elamites - Probably inhabitants of that country now called Persia: both the Medes and Elamites were a neighboring people, dwelling beyond the Tigris.
Mesopotamia - Now Diarbec in Asiatic Turkey; situated between the rivers Tigris and Euphrates; having Assyria on the east, Arabia Deserta with Babylonia on the south, Syria on the west, and Armenia on the north. It was called Padan-aram by the ancient Hebrews, and by the Asiatics is now called Maverannhar, i.e. the country beyond the river.
Judea - This word has exceedingly puzzled commentators and critics; and most suspect that it is not the true reading. Bishop Pearce supposes that Ιουδαιαν is an adjective, agreeing with Μεσοποταμιαν, and translates the passage thus: the dwellers in Jewish Mesopotamia. He vindicates this translation by showing that great numbers of the Jews were settled in this country: Josephus says that the ten tribes remained in this country till his time; that "there were countless myriads of them there, and that it was impossible to know their numbers." - Μυριαδες απειροι, και αριθμῳ γνωσθηναι μη δυναμεναι. See Ant. lib. xv. c. 2, s. 2, and c. 3, s. 1; Bell. Jud. lib. i. c. 1, 2. This interpretation, however ingenious, does not comport with the present Greek text. Some imagine that Ιουδαιαν is not the original reading; and therefore they have corrected it into Syriam, Syria; Armeniam, Armenia; Ινδιαν, India; Λυδιαν, Lydia; Ιδουμαιαν, Idumea; Βιθυνιαν, Bithynia; and Κιλικιαν, Cilicia: all these stand on very slender authority, as may be seen in Griesbach; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking were known to be Galileans; now the Galilean dialect was certainly different from that spoken in Judea - the surprise was occasioned by a Jew being able to comprehend the speech of a Galilean, without any interpreter and without difficulty; and yet it is not easy to suppose that there was such a difference between the two dialects as to render these people wholly unintelligible to each other.
Cappadocia - Was an ancient kingdom of Asia comprehending all that country that lies between Mount Taurus and the Euxine Sea.
Pontus - Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia; bounded on the east by Colchis; on the west by the river Halys; on the north by the Black Sea; and on the south by Armenia Minor. The famous Mithridates was king of this country; and it was one of the last which the Romans were able to subjugate.
Asia - Meaning probably Asia Minor; it was that part of Turkey in Asia now called Natolia.
Albert Barnes: Notes on the Bible - 1834
2:9: Parthians ... - To show the surprising extent and power of this miracle, Luke enumerates the different nations that were represented then at Jerusalem. In this way the number of languages which the apostles spoke, and the extent of the miracle, can be ascertained. The enumeration of these nations begins at the east and proceeds to the west. Parthians mean those Jews or proselytes who dwelt in Parthia. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the Indus River on the east. The term "Parthia" originally referred to a small mountainous district lying to the northeast of Media. Afterward it came to be applied to the great Parthian kingdom into which this province expanded. Parthia proper, or Ancient Parthia, lying between Asia and Hyrcania, the residence of a rude and poor tribe, and traversed by bare mountains, woods, and sandy steppes, formed a part of the great Persian monarchy. Its inhabitants were of Scythian origin. About 256 years before Christ, Arsaces rose against the Syro-Macedonian power, and commenced a new dynasty in her own person, designated by the title of Arsacidae. This was the beginning of the great Parthian empire, which extended itself in the early days of Christianity over all the provinces of what had been the Persian kingdom, having the Euphrates for its western boundary, by which it was separated from the dominions of Rome (Kitto's Encyclop.). Their empire lasted about 400 years. The Parthians were much distinguished for their manner of fighting. They usually fought on horseback, and when appearing to retreat, discharged their arrows with great execution behind them. They disputed the empire of the East with the Romans for a long time. The language spoken there was that of Persia, and in ancient writers Parthia and Persia often mean the same country.
Medes - Inhabitants of Media. This country was situated westward and southward of the Caspian Sea, between 35 degrees and 40 degrees of north latitude. It had Persia on the south and Armenia on the west. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Gen 10:2. The Medes are often mentioned, frequently in connection with the Persians, with whom they were often connected under the same government, Kg2 17:6; Kg2 18:11; Est 1:3, Est 1:14, Est 1:18-19; Jer 25:25; Dan 5:28; Dan 6:8; Dan 8:20; Dan 9:1. The language spoken here was also that of Persia.
Elamites - Elam is often mentioned in the Old Testament. The nation was descended from Elam, the son of Shem, Gen 10:22. It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Gen 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Gen 14:4. See also Ezr 2:7; Ezr 8:7; Neh 7:12, Neh 7:34; Isa 11:11; Isa 21:2; Isa 22:6, etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided at Shushan, which is in the province of Elam, Dan 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isa 22:6; Jer 49:35. The language of this people was of course the Persian. Its capital, Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference, and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel.
Mesopotamia - This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria, of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible: "Ur of the Chaldees, the birthplace of Abraham Gen 11:27-28; Haran, where Terah stopped on his journey and died Gen 11:31-32; Charchemish Ch2 35:20; Hena Kg2 19:13; Sepharvaim Kg2 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee.
In Judea - This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed that there is an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should steak so many, meaning about the same by it as if he had said they spoke every language in the world. It is as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable except that they spoke so many languages.
Cappadocia - This was a region of Asia Minor, and was bounded on the east by the Euphrates and Armenia, on the north by Pontus, west by Phrygia and Galatia, and south by Mount Taurus, beyond which are Cilicia and Syria. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect, made up of Greek and Syriac, perhaps the same as that of their neighbors, the Lycaonians, Act 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places whose name began with C. The others were Crete (compare Tit 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen and Basil the Great. It was one of the places to which Peter directed an epistle, Pe1 1:1.
In Pontus - This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, Pe1 1:1. This was the birthplace of Aquila, one of the companions of Paul, Act 18:2, Act 18:18, Act 18:26; Rom 16:3; Co1 16:19; Ti2 4:19.
And Asia - Pontus and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus, it is used Act 6:9; Act 16:6; Act 20:16. It probably embraced Mysia, Aeolis, Ionia, Caria, and Lydia. "The term probably denoted not so much a definite region as a jurisdiction, the limits of which varied from time to time, according to the plan of government which the Romans adopted for their Asiatic provinces" (Prof. Hackett, in loco). The capital of this region was Ephesus. See also Pe1 1:1. This region was frequently called Ionia, and was afterward the seat of the seven churches in Asia, Rev 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Medes: Kg2 17:6; Ezr 6:2; Dan 8:20
Elamites: Gen 10:22, Gen 14:1; Isa 11:11, Isa 21:2; Dan 8:2
Mesopotamia: Act 7:2; Gen 24:10; Deu 23:4; Jdg 3:8; Ch1 19:6
Cappadocia: Pe1 1:1
Pontus: Act 18:2; Pe1 1:1
Asia: Act 6:9, Act 16:6, Act 19:10, Act 19:27, Act 19:31, Act 20:16, Act 20:18; Ti2 1:15; Rev 1:4, Rev 1:11
John Gill
2:9 Parthians, and Medes, and Elamites,.... These are the words of the men continued, and not of the historian, as appears from Acts 2:10 and so the Arabic version reads, "of us Persians, Parthians, and Medes"; that is, we hear them speak in the language of everyone of us: the order in this version is inverted, otherwise the same persons are intended; for the Elamites and Persians are the same: by the Parthians are meant, Jews that were born in Parthia, and had dwelt there, and who spoke the language of that country; and that there were Jews, in those parts, is clear from Josephus (z), who speaks of them together with the Jews of other nations. Many of the Parthian Jews were afterwards converted to the Christian faith; to whom the Apostle John is thought, by some, to have written his first epistle; and which, by some of the ancients, is called the epistle to the Parthians. The kingdom of Parthia, according to Pliny (a), Ptolomy (b), and Solinus (c), had Media on the west, Hyrcania on the north, Aria, or Ariana, on the east, and the desert of Carmania on the south; the metropolis of it was Hecatompylos, so called from the hundred gates that belonged to it; and which, it is thought, stood on the same spot of ground that Ispahan does now, the seat of the Sophies of Persia. And by the Medes are intended the Jews that were natives of Media: so called from "Madai", one of the sons of Japhet, Gen 10:2 and this, according to Ptolomy (d), has on the north the Hyrcanian, or Gasptan sea, on the west Armenia Major and Assyria, and on the east Hyrcania and Parthia, and on the south Parthia. The Elamites are so called, from Elam the son of Shem, Gen 10:22 and these, according to Josephus (e), were the founders of the Persians, or from whom they sprung; and so we find Elam and Media, and the kings of Elam, and the kings of the Medes, mentioned together in Scripture, Is 21:2. And certain it is, that Elam was at least a part of the empire of Persia, in Daniel's time; for Shushan, where the kings of Persia then kept their palace, was in the province of Elam, Dan 8:2 and it is evident, that hither the Jews were carried captive, Is 11:11. So that there might be some remaining in those parts, that were their descendants; and from hence also were people brought by Asnapper, into the cities of Samaria, to supply the room of those who were carried captive, and are called Elamites, Ezra 4:9 And that there were Elamite Jews, may be concluded from the writings of the Jews; for so they say (f), that "the Hagiographa, or holy writings, which were written in the Coptic, Median, Hebrew, "Elamite", and Greek tongues; though they did not read in them (on the sabbath day in time of service) they delivered them from the fire,
when in danger of being burned: so the Megilla, or book of Esther, might not be read in the Coptic, Hebrew, Elamite, Median, and Greek languages; but it might be read in Coptic to Coptites, in Hebrew to Hebrews, , in "Elamite" to the "Elamites", and in Greek to the Greeks (g); and such sort of Jews as the Elamite ones, were these in the text: the Syriac version reads Elanites; and so R. Benjamin in his Itinerary (h), makes mention of a country called, "Alania", and of a people called, "Alan"; and whom he speaks of in company with Babylon, Persia, Choresan, Sheba, and Mesopotamia; and may intend the same people as here: now these Parthian, Median, and Elamite Jews were such who descended from the captives of the ten tribes, carried away by Shalmaneser king of Assyria, whom he placed in Halah and Habor, and in the cities of the Medes, 4Kings 17:6. But besides these, there were also at Jerusalem, at this time, those who are next mentioned:
and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia; who came not quite so far off as the former: Mesopotamia is the same with what is called in the Hebrew text of the Old Testament, Aram Naharaim, or Syria between the two rivers; that is, Tigris and Euphrates; the former was on the east of it, and the latter on the west, and Babylon was on the south, and Caucasus on the north; and so the Greek word Mesopotamia signifies a place between two rivers; see Gen 24:10. And the Jews have adopted it into their own language, calling it, "Mesopotamia" (i); and the same name obtains with other writers (k), and it has since been called Azania and Halopin; it belonged to that part of Assyria, called Chaldea; and these Mesopotamian Jews were the remains of those who were carried captive by Nebuchadnezzar, king of Babylon; and though the Chaldean, or Syriac language was now spoken by the Jews, yet in a different manner than it was in Chaldea and Syria: and there were also the dwellers in Judea; by which is meant, that part of the land of Israel, which was distinct from Galilee, and where they used a different dialect from the Galilean Jews; and there were others, who were born, and had lived in Cappadocia. This was a country in Asia, in which were many famous cities; as Archalais, where Claudius Caesar put a Roman colony; and Neo Caesarea (the birth place of Gregory Thaumaturgus); and Melita, built by Semiramis; and Mazaca (l), which was the chief city; and so called from Meshech, the son of Japhet, since called Caesarea. The inhabitants of this country, Herodotus says (m),
"were by the Greeks called Syrians, and they were Syrians; and before the Persians had the government, they were subject to the Medea, and then to Cyrus.
And by Pliny (n) they are called, Leucosyrians. This country, according to Ptolomy (o), had Galatia, and part of Pamphylia on the west, and on the south Cilicia, and part of Syria, and on the east Armenia the great, and on the north, part of the Euxine Pontus; it is now called Amasia, or Almasin: here were many Jews scattered abroad, some of which were afterwards believers in Christ, to whom Peter sent his epistles, 1Pet 1:1. It had its former name from the river Cappadox, which, as Pliny (p) says, divided the Galatians and Leucosyrians, and this indeed is the reason of its name; in the Syriac language it is called, "Capdac", which comes from which signifies to "cut off", or "divide", as this river did the above people from one another; and hence the country was called Cappadocia, and the inhabitants Cappadocians: in the Jewish writings it is called, Capotakia; and which Maimonides (q) says, is the same with Caphtor; and in the Arabic language, is called Tamiati; and so Caphtor is rendered Cappadocia, and the Caphtorim Cappadocians, in the Targums of Onkelos, Jonathan, and Jerusalem, in Gen 10:14 and so in the Septuagint version of Deut 2:23. This country was near the land of Israel, and in it dwelt many Jews; they had schools of learning here, and had traditions peculiarly relating to it: as for instance,
"if a man married a wife in the land of Israel, and divorced her in Cappadocia, he must give her (her dowry) of the money of the land of Israel; and if he marries a wife in Cappadocia, and divorces her in the land of Israel, he may give her of the money of the land of Israel; Rabban Simeon ben Gamaliel says, he must give her of the money of Cappadocia (r);
for it seems the Cappadocian money was larger, and weighed more than that in the land of Israel: however,
"if a man marries a wife in Cappadocia, and divorces her in Cappadocia, he must give her of the money of Cappadocia.
And so R. Akiba speaks (s) of one, that he saw shipwrecked at sea; and when, says he, I came to the province of Cappadocia, he came and sat, and judged before me in the constitutions and traditions of the elders: from whence it is manifest, that here were people of the Jewish nation that dwelt in this country, and so at this time. As also in Pontus; hence the first epistle of Peter is sometimes called the epistle to the Pontians; that is, to the Jews of Pontus, then become Christians; Pontus was a country in lesser Asia, and according to Ptolomy (t), it had on the west the mouth of Pontus, and the Thracian Bosphorus, and part of Propontis, on the north, part of the Euxine sea, and on the south the country which is properly called Asia, and on the east Galatia by Paphlagonia; it was the birth place of Marcion the heretic, of which Tertullian gives a most dismal account (u): Asia here intends, neither Asia the greater, nor the less, but Asia properly so called; which had Lycia and Phrygia on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north (w); in which were Ephesus the chief city, and Smyrna and Pergamus, and where were many Jews; these might be the remains of those that were carried captive, and dispersed by Ptolomy Lagus; those who dwelt in the three last places spoke the Greek language,
(z) Prooem. ad Lib. de Bello Jud. sect. 2. & l. 2. c. 16. (a) Nat. Hist. l. 6. c. 15, 25. (b) Geograph. l. 6. c. 5. (c) Polyhistor. c. 69. (d) Geograph. l. 6. c. 2. (e) Antiqu. l. 1. c. 6. sect. 4. (f) T. Bab. Sabbat, fol. 115. 1. (g) T. Bab. Megilla, fol. 18. 1. (h) P. 73. (i) Bereshit Rabba, sect. 30. fol. 25. 1. & sect. 44. fol. 38. 3. (k) Plin. l. 5. c. 12, 26. & 6. 26, 27. Ptolom. l. 5. c. 18. (l) Solin. Polyhistor. c. 57. (m) L. 1. c. 72. (n) L. 6. c. 3. (o) L. 5. c. 6. (p) Nat. Hist. l. 6. c. 3. (q) In Misn. Cetubot, c. 13. sect. 11. & Bartenora in ib. (r) Misn. Cetubot, c. 13. sect. 11. T. Bab. Cetubot, fol. 110, 2. (s) T. Bab. Yebamot, fol. 121. 1. (t) L. 5. c. 1. (u) Adv. Marcion. l. 1. c. 1. (w) Solinus, ib. c. 53.
John Wesley
2:9 Judea - The dialect of which greatly differed from that of Galilee. Asia - The country strictly so called.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Parthians, &c.--Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [BAUMGARTEN].
2:102:10: ՚ի Փռիւգիա՝ եւ ՚ի Պամփիւլիա, յԵգիպտոս, եւ ՚ի կողմանս Լիբացւոց, որ ընդ Կիւրենացիս, եւ որ ե՛կք Հռոմայեցիք[2105]։ [2105] Ոմանք. Եւ ՚ի Փռիգիա... եւ ՚ի կողմանս Լիբէացւոց։
10. Փռիւգիայում եւ Պամփիւլիայում, Եգիպտոսում եւ Կիւրենիայի հարեւան Լիբէայի շրջաններում, եւ Հռոմից եկածներ՝
10 Փռիւգիայի եւ Պամփիւլիայի մէջ, Եգիպտոսի մէջ եւ Կիւրենէի մօտ Լիբէացիներու կողմերուն մէջ, նաեւ Հռովմայեցի պանդուխտներ,
ի Փռիւգիա եւ ի Պամփիւլիա, յԵգիպտոս եւ ի կողմանս Լիբէացւոց որ ընդ Կիւրենացիս եւ որ եկք Հռովմայեցիք:

2:10: ՚ի Փռիւգիա՝ եւ ՚ի Պամփիւլիա, յԵգիպտոս, եւ ՚ի կողմանս Լիբացւոց, որ ընդ Կիւրենացիս, եւ որ ե՛կք Հռոմայեցիք[2105]։
[2105] Ոմանք. Եւ ՚ի Փռիգիա... եւ ՚ի կողմանս Լիբէացւոց։
10. Փռիւգիայում եւ Պամփիւլիայում, Եգիպտոսում եւ Կիւրենիայի հարեւան Լիբէայի շրջաններում, եւ Հռոմից եկածներ՝
10 Փռիւգիայի եւ Պամփիւլիայի մէջ, Եգիպտոսի մէջ եւ Կիւրենէի մօտ Լիբէացիներու կողմերուն մէջ, նաեւ Հռովմայեցի պանդուխտներ,
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Фригии и Памфилии, Египта и частей Ливии, прилежащих к Киринее, и пришедшие из Рима, Иудеи и прозелиты,
2:10  φρυγίαν τε καὶ παμφυλίαν, αἴγυπτον καὶ τὰ μέρη τῆς λιβύης τῆς κατὰ κυρήνην, καὶ οἱ ἐπιδημοῦντες ῥωμαῖοι,
2:10. Φρυγίαν (to-a-Frugia) τε (also) καὶ (and) Παμφυλίαν, (to-a-Pamfulia,"Αἴγυπτον (to-an-Aiguptos) καὶ (and) τὰ (to-the-ones) μέρη (to-portions) τῆς (of-the-one) Λιβύης (of-a-Libue) τῆς (of-the-one) κατὰ (down) Κυρήνην, (to-a-Kurene,"καὶ (and) οἱ (the-ones) ἐπιδημοῦντες ( assembling-upon-unto ," Ῥωμαῖοι , ( Rhome-belonged ," Ἰουδαῖοί ( Iouda-belonged ) τε (also) καὶ (and) προσήλυτοι , ( comeable-toward ,"
2:10. Frygiam et Pamphiliam Aegyptum et partes Lybiae quae est circa Cyrenen et advenae romaniPhrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers of Rome,
10. in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes,
2:10. Phrygia and Pamphylia, Egypt and the parts of Libya which are around Cyrene, and new arrivals of the Romans,
2:10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes:

10: Фригии и Памфилии, Египта и частей Ливии, прилежащих к Киринее, и пришедшие из Рима, Иудеи и прозелиты,
2:10  φρυγίαν τε καὶ παμφυλίαν, αἴγυπτον καὶ τὰ μέρη τῆς λιβύης τῆς κατὰ κυρήνην, καὶ οἱ ἐπιδημοῦντες ῥωμαῖοι,
2:10. Frygiam et Pamphiliam Aegyptum et partes Lybiae quae est circa Cyrenen et advenae romani
Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers of Rome,
2:10. Phrygia and Pamphylia, Egypt and the parts of Libya which are around Cyrene, and new arrivals of the Romans,
2:10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Частей Ливии, принадлежащих к Киринее. Ливия - область к западу от Египта, представлявшая громадную степь, заселенную только в северной своей части по побережью Средиземного моря, где находился и главный город области - Кирена. Это побережье и называется здесь частями Ливии, принадлежащими к Киринее или Кирену. Как здесь, так и вообще в Египте - евреев было весьма много. Они имели здесь даже особенный храм. Здесь для них был сделан и перевод их священных книг на общепринятый тогда греческий язык. В Кирене целая четверть жителей были евреи.

Пришедшие из Рима - прибывшие на праздник из Рима, или вообще из городов римского запада, где также повсюду были рассеяны евреи. В самом Риме целый особый квартал был сплошь занят евреями.

Иудеи и прозелиты - т. е. природные иудеи и язычники, принявшие иудейскую веру, каковых было также немало повсюду в перечисленных местностях.

Критяне - жители острова Крит на Средиземном море, говорившие с несколько отличным от греческого языка наречием.

Аравитяне - жители Аравии, к юго-востоку от Палестины, язык которых - арабский - при некотором сходстве имел и значительные отличия от еврейского.
Adam Clarke: Commentary on the Bible - 1831
2:10: Phrygia - A country in Asia Minor, southward of Pontus.
Pamphylia - The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean Sea.
Egypt - A very extensive country of African bounded by the Mediterranean on the north; by the Red Sea and the Isthmus of Suez, which divide it from Arabia, on the east; by Abyssinia or Ethiopia on the south; and by the deserts of Barca and Nubia on the west. It was called Mizraim by the ancient Hebrews, and now Mesr by the Arabians. It extends 600 miles from north to south; and from 100 to 250 in breadth, from east to west.
Libya - In a general way, among the Greeks, signified Africa; but the northern part, in the vicinity of Cyrene, is here meant.
Cyrene - A country in Africa on the coast of the Mediterranean Sea, southward of the most western point of the Island of Crete.
Strangers of Rome - Persons dwelling at Rome, and speaking the Latin language, partly consisting of regularly descended Jews and proselytes to the Jewish religion.
Albert Barnes: Notes on the Bible - 1834
2:10: Phrygia, and Pamphylia - These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure.
In Egypt - This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 miles east and west. The language used there was the Coptic tongue. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt, and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint.
In the parts of Libya - Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa.
About Cyrene - This was a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear our Saviour's cross after him to the place of crucifixion, Mat 27:32; Luk 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Act 11:20; Act 13:1. The language which they spoke is not certainly known.
Strangers of Rome - This literally means "Romans dwelling or tarrying," that is, at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem - ὁι ἐπιδημοῦντες Ῥωμαῖοι hoi epidē mō untes Rō maioi. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about 60 years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence, they were freed, and lived by themselves across the Tiber.
Jews - Native-born Jews, or descendants of Jewish families.
Proselytes - Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the special characteristics of the Pharisees, Mat 23:15. Some have supposed that the expression "Jews and proselytes" refers to the Romans only. But it is more probable that reference is made to all those that are mentioned. It has the appearance of a hurried enumeration; and the writer evidently mentioned them as they occurred to his mind, just as we would in giving a rapid account of so many different nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Phrygia: Act 16:6, Act 18:23
Pamphylia: Act 13:13, Act 14:24, Act 15:38, Act 27:5
Egypt: Gen 12:10; Isa 19:23-25; Jer 9:26; Hos 11:1; Mat 2:15; Rev 11:8
Libya: Jer 46:9; Eze 30:5; Dan 11:43
Cyrene: Act 6:9, Act 11:20, Act 13:1; Mar 15:21
strangers: Act 18:2, Act 23:11, Act 28:15; Rom 1:7, Rom 1:15; Ti2 1:17
Jews: Act 6:5, Act 13:43; Est 8:17; Zac 8:20, Zac 8:23
Geneva 1599
2:10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, (f) Jews and proselytes,
(f) By Jews he means those that were both Jews by birth and Jews by profession of religion, though they were born in other places: and these latter ones were proselytes, who were born Gentiles, and embraced the Jewish religion.
John Gill
2:10 Phrygia, and Pamphylia, in Egypt,.... Phrygia was a country in Asia, and had part of Galatia on the north, Lycaonia, Pisidia, and Mygdonia on the south, and on the east Cappadocia (x); here the Apostle Paul afterwards travelled, and strengthened the Christians; see Acts 16:6. Pamphylia, now called Setilia, is another country in Asia, formerly called Mopsopia (y); which had on the west Lycia, and part of Asia, on the north Galatia, on the east Cilicia, and part of Cappadocia, and on the south the sea of Pamphylia (z), of which mention is made in Acts 27:5. The chief city in it was Perga, where was a temple of Diana (a), and here the Apostle Paul also was; see Acts 13:13. Others of these sojourning Jews lived in Egypt, which was a large country in Africa; which had on the east the deserts of Arabia, on the west Libya, on the south Ethiopia, and on the north the Mediterranean sea; hither many Jews were carried captive by Ptolomy Lagus, and these spoke the Egyptian language:
and in the parts of Libya about Cyrene; there were others at Jerusalem, which came from hence, The Arabic version reads this clause, "and in the parts of Africa, which is our country"; and Pliny says (b), the Greeks call Africa, Libya. The Jews say (c), Libya in Egypt; and for proselytes from Libya, they wait three generations; that is, before they receive them: Cyrene, or Cyreniaca, which is no other than upper Libya, is called by Pliny (d), the Pentapolitan country, from the five cities in it; Berenice, Arsinoe, Ptolemais, Apollonia, and Cyrene: to these are added,
and strangers of Rome, Jews and proselytes; that is, as the Syriac version renders it, "those that came from Rome"; to which the Arabic agrees: they were natives and inhabitants of the city of Rome, though now they were at Jerusalem; and some of these were Jews by birth, and lineal descent, though born at Rome; and others were such as were proselytes of righteousness, who were originally Gentiles, but were now circumcised, and had embraced the Jewish religion; concerning such; see Gill on Mt 23:15. These doubtless spoke in the Roman, or Latin tongue,
(x) Plin. l. 5. c. 32. (y) Ib. c. 27. (z) Ptolom. l. 5. c. 5. (a) Plin. l. 5. c. 27. Ptolom, ib. &. Mela, l. 1. c. 14. (b) Plin. l. 5. in principio. (c) T. Hieros. Kilaim, fol. 31. 3. & Sabbat, fol. 7. 2. (d) L. 5. c. 5.
John Wesley
2:10 Roman sojourners - Born at Rome, but now living at Jerusalem. These seem to have come to Jerusalem after those who are above mentioned. All of them were partly Jews by birth, and partly proselytes.
2:112:11: Հրեայք, եւ ե՛կք նոցուն, Կրետացիք, եւ Արաբացիք, լսեմք խօսից նոցա ՚ի մե՛ր լեզուս զմեծամեծս Աստուծոյ[2106]։ [2106] Ոմանք. Եւ եկք նոցին, Կր՛՛։
11. թէ՛ հրեաներ եւ թէ՛ հրէութեան դարձածներ, կրետացիներ ու արաբներ, - լսում ենք, որ նրանք խօսում են մեր լեզուներով Աստծու մեծագործութիւնների մասին»:
11 Թէ՛ Հրեաներ եւ թէ՛ նորահաւատներ, Կրետացիներ եւ Արաբացիներ, կը լսենք որ մեր լեզուներով կը պատմեն Աստուծոյ մեծամեծ բաներու մասին»։
Հրեայք եւ եկք նոցուն, Կրետացիք եւ Արաբացիք, լսեմք խօսից նոցա ի մեր լեզուս զմեծամեծս Աստուծոյ:

2:11: Հրեայք, եւ ե՛կք նոցուն, Կրետացիք, եւ Արաբացիք, լսեմք խօսից նոցա ՚ի մե՛ր լեզուս զմեծամեծս Աստուծոյ[2106]։
[2106] Ոմանք. Եւ եկք նոցին, Կր՛՛։
11. թէ՛ հրեաներ եւ թէ՛ հրէութեան դարձածներ, կրետացիներ ու արաբներ, - լսում ենք, որ նրանք խօսում են մեր լեզուներով Աստծու մեծագործութիւնների մասին»:
11 Թէ՛ Հրեաներ եւ թէ՛ նորահաւատներ, Կրետացիներ եւ Արաբացիներ, կը լսենք որ մեր լեզուներով կը պատմեն Աստուծոյ մեծամեծ բաներու մասին»։
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2:1111: критяне и аравитяне, слышим их нашими языками говорящих о великих [делах] Божиих?
2:11  ἰουδαῖοί τε καὶ προσήλυτοι, κρῆτες καὶ ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2:11. Κρῆτες (Kretans) καὶ (and) Ἄραβες, (Arabs,"ἀκούομεν (we-hear) λαλούντων ( of-speaking-unto ) αὐτῶν (of-them) ταῖς (unto-the-ones) ἡμετέραις ( unto-ours ) γλώσσαις (unto-tongues) τὰ (to-the-ones) μεγαλεῖα ( to-great-belonged ) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:11. Iudaei quoque et proselyti Cretes et Arabes audivimus loquentes eos nostris linguis magnalia DeiJews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God.
11. Cretans and Arabians, we do hear them speaking in our tongues the mighty works of God.
2:11. likewise Jews and new converts, Cretans and Arabs: we have heard them speaking in our own languages the mighty deeds of God.”
2:11. Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God:

11: критяне и аравитяне, слышим их нашими языками говорящих о великих [делах] Божиих?
2:11  ἰουδαῖοί τε καὶ προσήλυτοι, κρῆτες καὶ ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2:11. Iudaei quoque et proselyti Cretes et Arabes audivimus loquentes eos nostris linguis magnalia Dei
Jews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God.
2:11. likewise Jews and new converts, Cretans and Arabs: we have heard them speaking in our own languages the mighty deeds of God.”
2:11. Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Слышим их нашими языками говорящих... - ясное указание, что апостолы действительно говорили на разных языках и наречиях.

Говорящих о великих делах Божиих... - ta megaleia tou qeou... - т. е. обо всем, что являл и являет Бог великого в мире, особенно с пришествием Сына Божия. По величию такого предмета речи и самая речь должна была иметь характер возвышенности, торжественности и восторженности, вообще вдохновенного прославления и благодарения Бога.
Adam Clarke: Commentary on the Bible - 1831
2:11: Cretes - Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean Sea, now called Candia.
Arabians - Natives of Arabia, a well known country of Asia, having the Red Sea on the west; the Persian Gulf on the east; Judea on the north; and the Indian Ocean on the south.
The wonderful works of God - Such as the incarnation of Christ; his various miracles, preaching, death, resurrection, and ascension; and the design of God to save the world through him. From this one circumstance we may learn that all the people enumerated above were either Jews or proselytes; and that there was probably none that could be, strictly speaking, called heathens among them. It may at first appear strange that there could be found Jews in so many different countries, some of which were very remote from the others; but there is a passage in Philo's Embassy to Caius which throws considerable light on the subject. In a letter sent to Caius by King Agrippa, he speaks of to the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea, not only into neighboring countries, such as Egypt, Phoenicia, Syria, and Coelosyria, but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the innermost parts of Pontus; also in the regions of Europe, Thessaly, Boeotia, Macedonia, Aetolia, Attica, Argos, Corinth, and the principal parts of Peloponnesus. Not only the continents and provinces (says he) are full of Jewish colonies, but the most celebrated isles also, Euboea, Cyprus, and Crete, not to mention the countries beyond the Euphrates. All these (a small part of Babylon and some other praefectures excepted, which possess fertile territories) are inhabited by Jews. Not only my native city entreats thy clemency, but other cities also, situated in different parts of the world, Asia, Europe, Africa; both islands, sea coasts, and inland countries." Philonis Opera, edit. Mangey, vol. ii. p. 587.
It is worthy of remark that almost all the places and provinces mentioned by St. Luke are mentioned also in this letter of King Agrippa. These, being all Jews or proselytes, could understand in some measure the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done, and to be themselves subjects of his mighty working. These, on their return to their respective countries, would naturally proclaim what things they saw and heard; and by this the way of the apostles was made plain; and thus Christianity made a rapid progress over all those parts in a very short time after the resurrection of our Lord.
Albert Barnes: Notes on the Bible - 1834
2:11: Cretes - Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles southwest of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtor of the Hebrews, Gen 10:14. It is mentioned in the Acts as the place touched at by Paul, Act 27:7-8, Act 27:13. This was the residence of Titus, who was left there by Paul" to set in order the things that were missing," etc., Tit 1:5. The Cretans among the Greeks were famous for deceit and falsehood. See the notes on Tit 1:12-13. The language spoken there was probably the Greek.
Arabians - Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian Gulf, south by the Indian Ocean, and west by the Red Sea. It is often mentioned in the Scriptures; and there were doubtless there many Jews. The language spoken there was the Arabic.
In our tongues - The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from foreign nations spoke those languages perfectly, but they had doubtless so used them as to make them the common tongue in which they conversed. No miracle could be more decided than this. There was no way in which the apostles could impose on them, and make them suppose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may be remarked that this miracle had most important effects besides that witnessed on the day of Pentecost. The gospel would be carried by those who were converted to all these places, and the way would be prepared for the labors of the apostles there. Accordingly, most of these places became afterward celebrated by the establishment of Christian churches and the conversion of great multitudes to the Christian faith.
The wonderful works of God - τὰ μεγαλεία τοῦ Θεοῦ ta megaleia tou Theou. The great things of God; that is, the great things that God had done in the gift of his Son; in raising him from the dead; in his miracles, ascension, etc. Compare Luk 1:49; Psa 71:19; Psa 26:7; Psa 66:3; Psa 92:5; Psa 104:24; etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Cretes: Act 27:7, Act 27:12; Tit 1:5, Tit 1:12
Arabians: Kg1 10:15; Ch2 17:11, Ch2 26:7; Isa 13:20, Isa 21:13; Jer 3:2, Jer 25:24; Gal 1:17; Gal 4:25
wonderful: Exo 15:11; Job 9:10; Psa 26:7, Psa 40:5, Psa 71:17, Psa 77:11, Psa 78:4, Psa 89:5, Psa 96:3; Psa 107:8, Psa 107:15, Psa 107:21, Psa 111:4, Psa 136:4; Isa 25:1, Isa 28:29; Dan 4:2, Dan 4:3; Co1 12:10, Co1 12:28; Heb 2:4
John Gill
2:11 Cretes and Arabians,.... The former are either the same with the Cretians, Tit 1:12 the inhabitants of the island of Crete, Acts 27:7 now called Candia or Candy, which has on the north the Aegean sea, on the south the Libyan or African sea, on the west the Adriatic sea, and on the east the Carpathian sea. In it were an hundred cities; the most famous of which were, Gnosos, Cortyna, Lyctos, Lycastos, Holopixos, Phaestos, Cydon, Manethusa, Dyctynna (e), and others; these spoke the Greek language; yet not the Attic, for the Cretian and Attic speech are distinguished (f): or else, as Dr. Lightfoot thinks, these were the same with the Cherethim or Cherethites, in Ezek 25:16 whom the Septuagint interpreters call Cretes, as here; since these are mentioned with the Philistines, to whose land Arabia joined; the inhabitants of which are next mentioned here. There were three Arabias; Arabia Petraea, which had on the west part of Egypt, and on the north Judea, and part of Syria, on the south the Red sea, and on the east Arabia Felix. The second was called Arabia Deserta, and had on the north part of Mesopotamia, and on the east Babylonia, on the south Arabia Felix, and on the west, part of Syria and Arabia Petraea. The third was called Arabia Felix, and had on the north the south sides of Petraea and Arabia Deserta, and the more southern part of the Persian gulf, on the west the gulf of Arabia, and on the south the Red sea, and on the east, part of the Persian gulf (g); and here dwelt Jews who spoke the Arabic language. Now these Jews, of different nations, declared concerning the apostles, saying,
we do hear them speak in our tongues the wonderful works of God; not the works of creation and providence, though these are great and wonderful; but of redemption, pardon, atonement, justification, and salvation, by the Messiah, by his obedience, sufferings, and death, and also of his resurrection from the dead; things which struck them with amazement, and the more, that such illiterate persons should have such knowledge of them, and should be able to speak of them in such a clear, distinct, and powerful manner; and still the more, that they should speak of them in their several tongues in which they were born, and to which they were used, and which the apostles had never learned: and this they heard with their own ears, and were fully satisfied that they did speak divers languages,
(e) Mela, l. 2. c. 14. Vid. Solin. c. 16. & Plin. l. 4. c. 12. (f) Laert. in. vit. Epimenidis. (g) Ptolom. Geograph. l. 5. c. 17, & 19. & l. 6. c. 7.
John Wesley
2:11 Cretans - One island seems to be mentioned for all. The wonderful works of God - Probably those which related to the miracles, death, resurrection, and ascension of Christ, together with the effusion of his Spirit, as a fulfilment of his promises, and the glorious dispensations of Gospel grace.
2:122:12: Սքանչանայի՛ն ամենեքեան զարմացեալք՝ եւ ասէին ցմիմեանս. Զի՞նչ կամիցի այս լինել։
12. Բոլորը զարմանում էին եւ միմեանց ասում. «Ի՞նչ կարող է լինել սա»:
12 Կը սքանչանային ամէնքն ալ ու տարակուսած իրարու կ’ըսէին. «Ի՞նչ պիտի ըլլայ այս»։
Սքանչանային ամենեքեան զարմացեալք, եւ ասէին ցմիմեանս. Զի՞նչ կամիցի այս լինել:

2:12: Սքանչանայի՛ն ամենեքեան զարմացեալք՝ եւ ասէին ցմիմեանս. Զի՞նչ կամիցի այս լինել։
12. Բոլորը զարմանում էին եւ միմեանց ասում. «Ի՞նչ կարող է լինել սա»:
12 Կը սքանչանային ամէնքն ալ ու տարակուսած իրարու կ’ըսէին. «Ի՞նչ պիտի ըլլայ այս»։
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2:1212: И изумлялись все и, недоумевая, говорили друг другу: что это значит?
2:12  ἐξίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες, τί θέλει τοῦτο εἶναι;
2:12. ἐξίσταντο ( They-were-standing-out ) δὲ (moreover," πάντες ( all ,"καὶ (and) διηποροῦντο , ( they-were-un-traversing-through-unto ,"ἄλλος (other) πρὸς (toward) ἄλλον (to-other) λέγοντες ( forthing ,"Τί (What-one) θέλει (it-determineth) τοῦτο (to-the-one-this) εἶναι; (to-be?"
2:12. stupebant autem omnes et mirabantur ad invicem dicentes quidnam hoc vult esseAnd they were all astonished, and wondered, saying one to another: What meaneth this?
12. And they were all amazed, and were perplexed, saying one to another, What meaneth this?
2:12. And they were all astonished, and they wondered, saying to one another: “But what does this mean?”
2:12. And they were all amazed, and were in doubt, saying one to another, What meaneth this?
And they were all amazed, and were in doubt, saying one to another, What meaneth this:

12: И изумлялись все и, недоумевая, говорили друг другу: что это значит?
2:12  ἐξίσταντο δὲ πάντες καὶ διηπόρουν, ἄλλος πρὸς ἄλλον λέγοντες, τί θέλει τοῦτο εἶναι;
2:12. stupebant autem omnes et mirabantur ad invicem dicentes quidnam hoc vult esse
And they were all astonished, and wondered, saying one to another: What meaneth this?
2:12. And they were all astonished, and they wondered, saying to one another: “But what does this mean?”
2:12. And they were all amazed, and were in doubt, saying one to another, What meaneth this?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:12: Were in doubt - This expression, διηπόρουν diē poroun, denotes "a state of hesitancy or anxiety about an event." It is applied to those who are traveling, and are ignorant of the way, or who hesitate about the road. They were all astonished at this; they did not know how to understand it or explain it, until some of them supposed that it was merely the effect of new wine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: What: Act 10:17, Act 17:20; Luk 15:26, Luk 18:36
Geneva 1599
2:12 (2) And they were all amazed, and were in doubt, saying one to another, What meaneth this?
(2) God's word pierces some in such a way that it drives them to seek out the truth, and it so chokes others that it forces them to be witnesses of their own impudency.
John Gill
2:12 And they were all amazed,.... That is, all these devout men, Jews and proselytes, which came from other nations before mentioned:
and were in doubt; not whether the apostles spoke in various languages, nor about the sense of their words; for they not only heard them with their ears, and were assured of the facts, but they seem also to understand what was said, since they call the things delivered, the great or wonderful things of God; but they were at a loss in their minds what should be the cause of this, or the reason of such a dispensation,
saying, one to another, what meaneth this? from whence is it? what is the design of it? or what the end to be answered by it? or what will follow upon it? surely something considerable.
John Wesley
2:12 They were all amazed - All the devout men.
2:132:13: Եւ կիսոցն ընդ խա՛ղ արկեալ ասէին, եթէ քաղցուալի՛ց իցեն[2107]։ [2107] Օրինակ մի. Եթէ քաղցուալիցք են։
13. Իսկ ուրիշներ, ծաղրելով, ասում էին. «Նոր գինուց հարբած են»:
13 Ոմանք ալ ծաղր ընելով՝ կ’ըսէին. «Անոնք նոր գինիով լեցուեր են»։
Եւ կիսոցն ընդ խաղ արկեալ ասէին թէ` Քաղցուալից իցեն:

2:13: Եւ կիսոցն ընդ խա՛ղ արկեալ ասէին, եթէ քաղցուալի՛ց իցեն[2107]։
[2107] Օրինակ մի. Եթէ քաղցուալիցք են։
13. Իսկ ուրիշներ, ծաղրելով, ասում էին. «Նոր գինուց հարբած են»:
13 Ոմանք ալ ծաղր ընելով՝ կ’ըսէին. «Անոնք նոր գինիով լեցուեր են»։
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2:1313: А иные, насмехаясь, говорили: они напились сладкого вина.
2:13  ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν.
2:13. ἕτεροι ( Different ) δὲ (moreover) διαχλευάζοντες ( through-jeering-to ) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Γλεύκους (Of-a-sweetening) μεμεστωμένοι ( having-had-come-to-be-en-sated ) εἰσίν. (they-be)
2:13. alii autem inridentes dicebant quia musto pleni sunt istiBut others mocking, said: These men are full of new wine.
13. But others mocking said, They are filled with new wine.
2:13. But others mockingly said, “These men are full of new wine.”
2:13. Others mocking said, These men are full of new wine.
Others mocking said, These men are full of new wine:

13: А иные, насмехаясь, говорили: они напились сладкого вина.
2:13  ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν.
2:13. alii autem inridentes dicebant quia musto pleni sunt isti
But others mocking, said: These men are full of new wine.
2:13. But others mockingly said, “These men are full of new wine.”
2:13. Others mocking said, These men are full of new wine.
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Adam Clarke: Commentary on the Bible - 1831
2:13: These men are full of new wine - Rather sweet wine, for γλευκους, cannot mean the mustum, or new wine, as there could be none in Judea so early as pentecost. The Γλευκος, gleucus, seems to have been a peculiar kind of wine, and is thus described by Hesychius and Suidas: Γλευκος, το αποσταγμα της σταφυλης, πριν πατηθῃ. Gleucus is that which distils from the grape before it is pressed. This must be at once both the strongest and sweetest wine. Calmet observes that the ancients had the secret of preserving wine sweet through the whole year, and were fond of taking morning draughts of it: to this Horace appears to refer, Sat. l. ii. s. iv. ver. 24.
Aufidius forti miscebat mella Falerno.
Mendose: quoniam vacuis committere venis
Nil nisi lene decet: leni praecordia mulso
Prolueris melius.
Aufidius first, most injudicious, quaffed
Strong wine and honey for his morning draught.
With lenient bev'rage fill your empty veins,
For lenient must will better cleanse the reins.
Francis.
Albert Barnes: Notes on the Bible - 1834
2:13: Others, mocking, said - The word rendered "mocking" means "to cavil, to deride." It occurs in the New Testament in only one other place: Act 17:32, "And when they heard of the resurrection of the dead, some mocked." This was an effect that was not confined to the day of Pentecost. There has seldom been a Rev_ival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked people is to deride those things which are done to promote their own welfare. Hence, the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring people from becoming Christians than any attempts at sober argument. God will treat people as they treat him, Psa 18:26. And hence, he says to the wicked, "Because I have called and ye refused ... but ye have set at naught my counsel; I also will laugh at your calamity, I will mock when your fear cometh," Pro 1:24-26.
These men are full of new wine - These men are drunk. In times of a Rev_ival of religion men will have some way of accounting for the effects of the gospel, and the way is commonly about as wise and rational as the one adopted on this occasion. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages" (Dr. McLelland). In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When people fail in argument, it is common to attempt to confute a doctrine or bring reproach upon a transaction by "giving it an ill name." Hence, the names Puritan, Quaker, Methodist, etc., were at first given in derision, to account for some remarkable effect of religion on the world. Compare Mat 11:19; Joh 7:20; Joh 8:48. And thus people endeavor to trace Rev_ivals to ungoverned and heated passions, and they are regarded as the mere offspring of fanaticism. The friends of Rev_ivals should not be discouraged by this; but they should remember that the very first Rev_ival of religion was by many supposed to be the effect of a drunken frolic.
New wine - γλεύκους gleukous. This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine, and hence, the word in Greek meaning "sweet" was given to it. The ancients, it is said, had the art of preserving their new wine with the special flavor before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat., b. 2:iv. One of the methods in use among the Greeks and Romans of doing this was the following: An amphora or jar was taken and coated with pitch within and without, and was then filled with the juice which flowed from the grapes before they had been fully trodden, and was then corked so as to be air-tight. It was then immersed in a tank of cold water or buried in the sand, and allowed to remain six weeks or two months. The contents after this process were found to remain unchanged for a year, and hence, the name ἀεί γλεύκος aei gleukos - always sweet. The process was not much unlike what is so common now of preserving fruits and vegetables. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isa 49:26; Amo 9:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: These: Act 2:15; Sa1 1:14; Job 32:19; Sol 7:9; Isa 25:6; Zac 9:15, Zac 9:17, Zac 10:7; Eph 5:18
Geneva 1599
2:13 Others (g) mocking said, These men are full of new wine.
(g) The word which he uses here signifies a kind of mocking which is reproachful and insolent: and by this reproachful mocking we see that no matter how great and excellent the miracle, the wickedness of man still dares to speak evil against it.
John Gill
2:13 Others mocking, said,.... These were the native inhabitants of Jerusalem, the common people; and it may be also the Scribes and Pharisees, who did not understand the languages in which the apostles spake, and therefore derided them both by words and gestures:
these men are full of new wine; the Syriac, version adds, "and are drunk"; a very foolish and impertinent cavil this; there was, at this time of the year, no new wine, just pressed, or in the fat; and if there had been any, and they were full of it, it could never have furnished them with a faculty of speaking with many tongues; men generally lose their tongues by intemperance. They were indeed filled with wine, but not with wine, the juice of the grape, either new or old; but with spiritual wine, with the gifts of the Spirit of God, by which they spake with divers tongues. They might hope this insinuation, that they were drunk with wine, would take and be received, since it was a feasting time, the feast of Pentecost; though, as Peter afterwards observes; it was too early in the day to imagine this to be their case.
John Wesley
2:13 But others mocking - The world begins with mocking, thence proceeds to cavilling, Acts 4:7; to threats, Acts 4:17; to imprisoning, Acts 5:18; blows, Acts 5:40; to slaughter, Acts 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse. They are full of sweet wine - So the Greek word properly signifies. There was no new wine so early in the year as pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskilfully as in the present case.
2:142:14: Յարուցեալ Պե՛տրոս հանդերձ մետասանիւքն, ամբա՛րձ զձայն իւր՝ եւ խօսեցա՛ւ ընդ նոսա. Արք Հրեաստանեա՛յք՝ եւ որ բնակեալ էք յԵրուսաղէմ ամենեքեան, այս ձեզ յայտնի՛ լիցի՝ եւ ո՛ւնկն դիք բանից իմոց[2108]. [2108] Օրինակ մի. Ընդ նոսա, եւ ասէ։
14. Պետրոսը, Տասնմէկի հետ վեր կենալով, բարձրացրեց իր ձայնը եւ ասաց. «Ո՛վ հրէաստանցիներ եւ դուք ամէնքդ, որ Երուսաղէմում էք բնակւում, այս ձեզ յայտնի թող լինի, եւ իմ խօսքերին ակա՛նջ դրէք.
14 Բայց Պետրոս ելաւ տասնըմէկին հետ մէկտեղ ձայնը վերցուց ու խօսեցաւ անոնց. «Ո՛վ Հրեայ մարդիկ եւ դուք ամէնքդ որ Երուսաղէմ կը բնակիք, այս ձեզի յայտնի ըլլայ ու ականջ դրէք իմ խօսքերուս։
Յարուցեալ Պետրոս հանդերձ մետասանիւքն` ամբարձ զձայն իւր եւ խօսեցաւ ընդ նոսա. Արք Հրէաստանեայք եւ որ բնակեալ էք յԵրուսաղէմ, ամենեքին, այս ձեզ յայտնի լիցի, եւ ունկն դիք բանից իմոց:

2:14: Յարուցեալ Պե՛տրոս հանդերձ մետասանիւքն, ամբա՛րձ զձայն իւր՝ եւ խօսեցա՛ւ ընդ նոսա. Արք Հրեաստանեա՛յք՝ եւ որ բնակեալ էք յԵրուսաղէմ ամենեքեան, այս ձեզ յայտնի՛ լիցի՝ եւ ո՛ւնկն դիք բանից իմոց[2108].
[2108] Օրինակ մի. Ընդ նոսա, եւ ասէ։
14. Պետրոսը, Տասնմէկի հետ վեր կենալով, բարձրացրեց իր ձայնը եւ ասաց. «Ո՛վ հրէաստանցիներ եւ դուք ամէնքդ, որ Երուսաղէմում էք բնակւում, այս ձեզ յայտնի թող լինի, եւ իմ խօսքերին ակա՛նջ դրէք.
14 Բայց Պետրոս ելաւ տասնըմէկին հետ մէկտեղ ձայնը վերցուց ու խօսեցաւ անոնց. «Ո՛վ Հրեայ մարդիկ եւ դուք ամէնքդ որ Երուսաղէմ կը բնակիք, այս ձեզի յայտնի ըլլայ ու ականջ դրէք իմ խօսքերուս։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Петр же, став с одиннадцатью, возвысил голос свой и возгласил им: мужи Иудейские, и все живущие в Иерусалиме! сие да будет вам известно, и внимайте словам моим:
2:14  σταθεὶς δὲ ὁ πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς, ἄνδρες ἰουδαῖοι καὶ οἱ κατοικοῦντες ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2:14. Σταθεὶς (Having-been-stood) δὲ (moreover) ὁ (the-one) Πέτρος (a-Petros) σὺν (together) τοῖς (unto-the-ones) ἕνδεκα (unto-one-ten) ἐπῆρεν (it-lifted-upon) τὴν (to-the-one) φωνὴν (to-a-sound) αὐτοῦ (of-it) καὶ (and) ἀπεφθέγξατο ( it-voiced-off ) αὐτοῖς (unto-them,"Ἄνδρες (Men) Ἰουδαῖοι ( Iouda-belonged ) καὶ (and) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) Ἰερουσαλὴμ (to-a-Hierousalem) πάντες , ( all ,"τοῦτο (the-one-this) ὑμῖν (unto-ye) γνωστὸν (acquaintable) ἔστω (it-should-be) καὶ (and) ἐνωτίσασθε ( ye-should-have-eared-in-to ) τὰ (to-the-ones) ῥήματά (to-utterings-to) μου. (of-me)
2:14. stans autem Petrus cum undecim levavit vocem suam et locutus est eis viri iudaei et qui habitatis Hierusalem universi hoc vobis notum sit et auribus percipite verba meaBut Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you and with your ears receive my words.
14. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, , Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words.
2:14. But Peter, standing up with the eleven, lifted up his voice, and he spoke to them: “Men of Judea, and all those who are staying in Jerusalem, let this be known to you, and incline your ears to my words.
2:14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all [ye] that dwell at Jerusalem, be this known unto you, and hearken to my words:
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all [ye] that dwell at Jerusalem, be this known unto you, and hearken to my words:

14: Петр же, став с одиннадцатью, возвысил голос свой и возгласил им: мужи Иудейские, и все живущие в Иерусалиме! сие да будет вам известно, и внимайте словам моим:
2:14  σταθεὶς δὲ ὁ πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς, ἄνδρες ἰουδαῖοι καὶ οἱ κατοικοῦντες ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2:14. stans autem Petrus cum undecim levavit vocem suam et locutus est eis viri iudaei et qui habitatis Hierusalem universi hoc vobis notum sit et auribus percipite verba mea
But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you and with your ears receive my words.
2:14. But Peter, standing up with the eleven, lifted up his voice, and he spoke to them: “Men of Judea, and all those who are staying in Jerusalem, let this be known to you, and incline your ears to my words.
2:14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all [ye] that dwell at Jerusalem, be this known unto you, and hearken to my words:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Петр же ставши с одиннадцатью... Как и ранее, на совещании при выборе 12-го апостола, "Петр служил устами всех, (говорит Златоуст), а прочие одиннадцать предстояли, подтверждая его слова свидетельством".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Sermon at Jerusalem.
14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

We have here the first-fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language (we are not told what answer he gave to those that were amazed, and said, What meaneth this?) but to the Jews in the vulgar language, even to those that mocked; for he begins with the notice of that (v. 15), and addresses his discourse (v. 14) to the men of Judea and the inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them (and therefore flocked about them), in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly denied Christ now as courageously confesses him. Observe,

I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up (v. 14), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi--the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words."

II. His answer to their blasphemous calumny (v. 15): "These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day," nine of the clock in the morning; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morning; those are besotted drunkards indeed who, when they awake, immediately seek it yet again, Prov. xxiii. 35.

III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into:--that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and consequently the proof of both.

1. That it was the accomplishment of the prophecies of the Old Testament which related to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, ch. ii. 28. It is observable that though Peter was filled with the Holy Ghost, and spoke with tongues as the Spirit gave him utterance, yet he did not set aside the scriptures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible; and the Spirit is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe,

(1.) The text itself that Peter quotes, v. 17-21. It refers to the last days, the times of the gospel, which are called the last days because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of this to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old-Testament church. Or, in the days immediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord spoken of, v. 20. "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take scripture entire; now it was foretold,

[1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel that God gave them his good Spirit to instruct them, Neh. ix. 20. But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gentiles as well as Jews, though yet Peter himself did not understand it so, as appears, ch. xi. 17. Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules.

[2.] That the Spirit should be in them a Spirit of prophecy; by the Spirit they should be enabled to foretel things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex--now only your sons, but your daughters shall prophesy; without distinction of age--both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition--even the servants and handmaids shall receive of the Spirit, and shall prophesy (v. 18); or, in general, men and women, whom God calls his servants and his handmaids. In the beginning of the age of prophecy in the Old Testament there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the prophets, for the kingdom of the Messiah is to be purely spiritual. The mention of the daughters (v. 17) and the handmaidens (v. 18) would make one think that the women who were taken notice of (ch. i. 14) received the extraordinary gifts of the Holy Ghost, as well as the men. Philip, the evangelist, had four daughters who did prophesy (ch. xxi. 9), and St. Paul, finding abundance of the gifts both of tongues and prophecy in the church of Corinth, saw it needful to prohibit women's use of those gifts in public, 1 Cor. xiv. 26, 34.

[3.] That one great thing which they should prophesy of should be the judgment that was coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold (Matt. xxiv.) at his entrance into Jerusalem (Luke xix. 41); and when he was going to die (Luke xxiii. 29); and these judgments were to be brought upon them to punish for their contempt of the gospel, and their opposition to it, though it came to them thus proved. Those that would not submit to the power of God's grace, in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials of his wrath. Those shall break that will not bend. First, The destruction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompences for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Matt. xxiii. 35. It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it was to men on earth; but here epiphane (after the Septuagint), a glorious, illustrious day, for so it was to Christ in heaven; it was the epiphany, his appearing, so he himself spoke of it, Matt. xxiv. 30. The destruction of the Jews was the deliverance of the Christians, who were hated and persecuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering Christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, James v. 8, 9. Secondly, The terrible presages of that destruction are here foretold: There shall be wonders in heaven above, the sun turned into darkness and the moon into blood; and signs too in the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings, and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages: The blood of the Son of God, the fire of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves by which that desolation was brought on. The blood points at the wars of the Jews with the neighbouring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious (as they called them), which were very bloody; there was no peace to him that went out nor to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, bespeaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Thirdly, The signal preservation of the Lord's people is here promised (v. 21): Whosoever shall call upon the name of the Lord Jesus (which is the description of a true Christian, 1 Cor. i. 2) shall be saved, shall escape that judgment which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in the day of the Lord's anger; and in the destruction by the Romans not one Christian perished. Those that distinguish themselves by singular piety shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people: they call on the name of the Lord, which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon that is their strong tower.

(2.) The application of this prophecy to the present event (v. 16): This is that which was spoken by the prophet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit upon all flesh which should come, and we are to look for no other, no more than we are to look for another Messiah; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth, so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by means of the scriptures and the ministry.

2. That it was the gift of Christ, and the product and proof of his resurrection and ascension. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface (v. 22): "You men of Israel, hear these words. It is a mercy that you are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is,

(1.) An abstract of the history of the life of Christ, v. 22. He calls him Jesus of Nazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a man approved of God among you, censured and condemned by men, but approved of God: God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God, so Dr. Hammond reads it; "signalized and made remarkable among you that now hear me. He was sent to you, set up, a glorious light in your land; you yourselves are witnesses how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinary course, and contrary to it, which God did by him; that is, which he did by that divine power with which he was clothed, and in which God plainly went along with him; for no man could do such works unless God were with him." See what a stress Peter lays upon Christ's miracles. [1.] The matter of fact was not to be denied: "They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as you yourselves also know. You have been eyewitnesses of his miracles; I appeal to yourselves whether you have any thing to object against them or can offer any thing to disprove them." [2.] The inference from them cannot be disputed; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God and the Saviour of the world; for the God of truth would never set his seal to a lie.

(2.) An account of his death and sufferings which they were witness of also but a few weeks ago; and this was the greatest miracle of all, that a man approved of God should thus seem to be abandoned of him; and a man thus approved among the people, and in the midst of them, should be thus abandoned by them too. But both these mysteries are here explained (v. 23), and his death considered, [1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave him up, devoted him: this is explained Rom. viii. 32, He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will of God, but according to the counsel of his will, that he suffered and died; according to an eternal counsel, which could not be altered. This reconciled him to the cross: Father, thy will be done; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained. [2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God to persecute one whom he approved as the darling of heaven; and fighting against their own mercies to persecute one that was the greatest blessing of this earth. Neither God's designing it from eternity, nor his bringing good out of it to eternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil, and therefore "they were wicked hands with which you have crucified and slain him." It is probable that some of those were here present who had cried, Crucify him, crucify him, or had been otherwise aiding and abetting in the murder; and Peter knew it. However, it was justly looked upon as a national act, because done both by the vote of the great council and by the voice of the great crowd. It is a rule, Refertur ad universos quod publice fit per majorem paretm--That which is done publicly by the greater part we attribute to all. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty and discharge themselves from the guilt.

(3.) An attestation of his resurrection, which effectually wiped away the reproach of his death (v. 24): Whom God raised up; the same that delivered him to death delivers him from death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon.

[1.] He describes his resurrection: God loosed the pains of death, because it was impossible that he should be holden of it; odinas--the sorrows of death; the word is used for travailing pains, and some think it signifies the trouble and agony of his soul, in which it was exceedingly sorrowful, even to the death; from these pains and sorrows of soul, this travail of soul, the Father loosed him when at his death he said, It is finished. Thus Dr. Godwin understands it: "Those terrors which made Heman's soul lie like the slain (Ps. lxxxviii. 5, 15) had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul (and it is a great thing to bring a soul out of the depths of spiritual agonies); this was not leaving his soul in hell; as that which follows, that he should not see corruption, speaks of the resurrection of his body; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this: "Having dissolved the pains of death, in reference to all that believe in him, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and, because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death (says Mr. Baxter) is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shows that the Septuagint, and from them the apostle here, uses the word for cords and bands (as Ps. xviii. 4), to which the metaphor of loosing and being held best agrees. Christ was imprisoned for our debt, was thrown into the bands of death; but, divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death.

[2.] He attests the truth of his resurrection (v. 32): God hath raised him up, whereof we all are witnesses--we apostles, and others our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away.

[3.] He showed it to be the fulfilling of the scripture, and, because the scripture had said that he must rise again before he saw corruption, therefore it was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, v. 25. The scripture he refers to is that of David (Ps. xvi. 8-11), which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is,

First, The text quoted at large (v. 25-28), for it was all fulfilled in him, and shows us, 1. The constant regard that our Lord Jesus had to his Father in his whole undertaking: I foresaw the Lord before me continually. He set before him his Father's glory as his end in all--for he saw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy; these were set before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, John xiii. 31, 32; xvii. 4, 5. 2. The assurance he had of his Father's presence and power going along with him: "He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, nor driven off from my undertaking, notwithstanding the hardships I must undergo." This was an article of the covenant of redemption (Ps. lxxxix. 21), With him my hand shall be established, my arm also shall strengthen him; and therefore he is confident the work shall not miscarry in his hand. If God be at our right hand we shall not be moved. 3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through: "Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased is he with his undertaking that it does his heart good to think how the issue would answer the design. He rejoiced in spirit, Luke x. 21. My tongue was glad. In the psalm it is, My glory rejoiceth; which intimates that our tongue is our glory, the faculty of speaking is an honour to us, and never more so than when it is employed in praising God. Christ's tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn. 4. The pleasing prospect he had of the happy issue of his death and sufferings; it was this that carried him, not only with courage, but with cheerfulness, through them; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose; it shall rest in hope, hoti, that thou wilt no leave my soul in hell; what follows is the matter of his hope, or assurance rather, (1.) That the soul shall not continue in a state of separation from the body; for, besides that this is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a conqueror over death: "Thou wilt not leave my soul in hell" (in hades, in the invisible state, so hades properly signifies); "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men." (2.) That the body shall lie but a little while in the grave: Thou wilt not suffer thy Holy One to see corruption; the body shall not continue dead so long as to begin to putrefy or become noisome; and therefore it must return to life on or before the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption; he must die, for he must be consecrated by his own blood; but he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifice, that no part of the flesh of the sacrifice which was to be eaten should be kept till the third day, for fear it should see corruption and begin to putrefy, Lev. vii. 15-18. (3.) That his death and sufferings should be, not to him only, but to all his, an inlet to a blessed immortality: "Thou has made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the Son to have life in himself, a power to lay down his life and to take it again, then he showed him the way of life, both to and fro; the gates of death were open to him and the doors of the shadow of death (Job xxxviii. 17), to pass and repass through them, as his occasion led him, for man's redemption. (4.) That all his sorrows and sufferings should end in perfect and perpetual felicity: Thou shalt make me full of joy with thy countenance. The reward set before him was joy, a fulness of joy, and that in God's countenance, in the countenance he gave to his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeakable, and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy.

Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect, Men and brethren, v. 29. "You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely to speak to you concerning the patriarch David, and let it be no offence to you if I tell you that David cannot be understood here as speaking of himself, but of the Christ to come." David is here called a patriarch, because he was the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider, 1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter spoke this, and his bones and ashes in it. Nobody ever pretended that he had risen, and therefore he could never say of himself that he should not see corruption; for it was plain he did see corruption. St. Paul urges this, ch. xiii. 35-37. Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself (1 Kings ii. 2), both in death and burial. 2. Therefore certainly he spoke it as a prophet, with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow; so did David in that psalm, as Peter here plainly shows. (1.) David knew that the Messiah should descend from his loins (v. 30), that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ever, 2 Sam. vii. 12. And it is said (Ps. cxxxii. 11), God swore it in truth unto David. When our Lord Jesus was born, it was promised that the Lord God would give him the throne of his father David, Luke i. 32. And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the flesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David that the Messiah, promised to his fathers, should be his son and successor, the fruit of his loins, and heir to his throne, he kept this in view, in penning his psalms. (2.) Christ being the fruit of his loins, and consequently in his loins when he penned that psalm (as Levi is said to be in Abraham's loins when he paid tithes to Melchizedek), if what he says, as in his own person, be not applicable to himself (as it is plain that it is not), we must conclude it points to that son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he says that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, v. 31. And as Christ died, so he rose again, according to the scriptures; and that he did so we are witnesses. (3.) Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, v. 34. And further, to prove that when he spoke of the resurrection he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation he plainly shows that he spoke of another person, and such another as was his Lord (Ps. cx. 1): "The Lord said unto my Lord, when he had raised him from the dead, Sit thou at my right hand, in the highest dignity and dominion there; be thou entrusted with the administration of the kingdom both of providence and grace; sit there as king, until I make thy foes either thy friends or thy footstool," v. 35. Christ rose from the grave to rise higher, and therefore it must be of his resurrection that David spoke, and not his own, in the 16th Psalm; for there was no occasion for him to rise out of his grave who was not to ascend to heaven.

(4.) The application of this discourse concerning the death, resurrection, and ascension of Christ.

[1.] This explains the meaning of the present wonderful effusion of the Spirit in those extraordinary gifts. Some of the people had asked (v. 12), What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God, so some read it, to sit there; exalted by the right hand of God, so we read it, by his power and authority--it comes all to one; and having received of the Father, to whom he has ascended, the promise of the Holy Ghost, he hath given what he received (Ps. lxviii. 18), and hath shed forth this which you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, and not before, John vii. 39. You see and hear us speak with tongues that we never learned; probably there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly bespeaks him to be the Mediator, or middle person between God and the church. The gift of the Holy Ghost was, First, A performance of divine promises already made; here it is called the promise of the Holy Ghost; many exceedingly great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to those that ask him (Luke xi. 13) is his giving them all good things, Matt. vii. 11. Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Ghost, and has given it to us; for all the promises are yea and amen in him. Secondly, It was a pledge of all divine favours further intended; what you now see and hear is but an earnest of greater things.

[2.] This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum--the truth to be demonstrated (v. 36): Therefore let all the house of Israel know assuredly that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus whom you have crucified both Lord and Christ. They were charged to tell no man that he was Jesus the Christ till after his resurrection (Matt. xvi. 20; xvii. 9); but now it must be proclaimed on the housetops, to all the house of Israel; he that hath ears to hear, let him hear it. It is not proposed as probable, but deposed as certain: Let them know it assuredly, and know that it is their duty to receive it as a faithful saying, First, That God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify, and put him to death as a deceiver who had given such pregnant proofs of his divine mission; and it magnifies the wisdom and power of God that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him, and the indignities they had done him served as a foil to his lustre. Secondly, That he has glorified him to such a degree as to make him both Lord and Christ: these signify the same; he is Lord of all, and he is not a usurper, but is Christ, anointed to be so. He is one Lord to the Gentiles, who had had lords many; and to the Jews he is Messiah, which includes all his offices. He is the king Messiah, as the Chaldee paraphrast calls him; or, as the angel to Daniel, Messiah the prince, Dan. ix. 25. This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ.
Adam Clarke: Commentary on the Bible - 1831
2:14: Peter, standing up with the eleven - They probably spoke by turns, not altogether; but Peter began the discourse.
All ye that dwell at Jerusalem - Οἱ κατοικουντες would be better translated by the word sojourn, because these were not inhabitants of Judea, but the strangers mentioned in Act 2:9-11, who had come up to the feast.
Albert Barnes: Notes on the Bible - 1834
2:14: But Peter - This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defense of the operations of the Holy Spirit.
With the eleven - Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.
Ye men of Judea - People who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews."
And all ye that dwell ... - All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing Pe1 3:9, but sought to convince them of their error.
Be this known ... - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Pro 15:1. In this case Peter acted on the principle which he afterward enjoined on all, Pe1 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication; to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did:
(1) By showing that this could not be reasonably supposed to be the effect of new wine, Act 2:15.
(2) by showing that what had occurred had been expressly predicted in the writings of the Jewish prophets, Act 2:16-21.
(3) by a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, Act 2:22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: with: Act 1:26
lifted: Isa 40:9, Isa 52:8, Isa 58:1; Hos 8:1
Ye men: Act 2:22, Act 5:35, Act 13:16, Act 21:28
hearken: Act 7:2; Deu 27:9; Pro 8:32; Isa 51:1, Isa 51:4, Isa 51:7, Isa 55:2; Jam 2:5
Geneva 1599
2:14 But Peter, standing up with the eleven, (h) lifted up his voice, and said unto them, Ye men of Judaea, and all [ye] that dwell at Jerusalem, be this known unto you, and hearken to my words:
(h) The holiness of Peter is to be marked, in which the grace of the Holy Spirit is to be seen, even from the very beginning.
John Gill
2:14 But Peter standing up with the eleven,.... Apostles; their number being now complete, Matthias being chosen in the room of Judas. These all at once rose up, as abhorring the fact they were charged with, and to show the falsehood of it, and to vindicate themselves; when Peter, as their mouth, stood "in the midst" of them, as the Ethiopic version reads, with great courage, boldness, and intrepidity of mind: and "lift up his voice"; that he might be heard by the whole multitude, that was gathered together, as well as to show his zeal and fervour of spirit, and fortitude of mind; for being endued with the Spirit from on high, he was fearless of men, who but a little while ago was frightened by a servant maid,
And said unto them, ye men of Judea, and all ye that dwell at Jerusalem; which shows that they were the natives and citizens of Jerusalem that mocked and scoffed; for to these the apostle addresses himself,
Be this known unto you, and hearken to my words; as follows.
John Wesley
2:14 Then Peter standing up - All the gestures, all the words of Peter, show the utmost sobriety; lifted up his voice - With cheerfulness and boldness; and said to them - This discourse has three parts; each of which, Acts 2:14, Acts 2:22, Acts 2:29, begins with the same appellation, men: only to the last part he prefixes with more familiarity the additional word brethren. Men of Judea - That is, ye that are born in Judea. St. Peter spoke in Hebrew, which they all understood.
Robert Jamieson, A. R. Fausset and David Brown
2:14 PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
Peter, standing up with the eleven--in advance, perhaps, of the rest.
2:152:15: ո՛չ որպէս դուք կարծէ՛ք՝ թէ սոքա արբեա՛լ իցեն. զի դեռ երե՛ք ժամք են աւուրս[2109]։ [2109] Ոմանք. Դուքդ կարծէք՝ եթէ։
15. սրանք հարբած չեն, ինչպէս դուք էք կարծում, քանի որ դեռ առաւօտեան ժամը ինն է.
15 Քանզի ասոնք ո՛չ թէ գինովցած են, ինչպէս դուք կը կարծէք, վասն զի դեռ օրուան երրորդ ժամն է.
ոչ որպէս դուքդ կարծէք թէ սոքա արբեալ իցեն, զի դեռ երեք ժամք են աւուրս:

2:15: ո՛չ որպէս դուք կարծէ՛ք՝ թէ սոքա արբեա՛լ իցեն. զի դեռ երե՛ք ժամք են աւուրս[2109]։
[2109] Ոմանք. Դուքդ կարծէք՝ եթէ։
15. սրանք հարբած չեն, ինչպէս դուք էք կարծում, քանի որ դեռ առաւօտեան ժամը ինն է.
15 Քանզի ասոնք ո՛չ թէ գինովցած են, ինչպէս դուք կը կարծէք, վասն զի դեռ օրուան երրորդ ժամն է.
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: они не пьяны, как вы думаете, ибо теперь третий час дня;
2:15  οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὖτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
2:15. οὐ (Not) γὰρ (therefore) ὡς (as) ὑμεῖς (ye) ὑπολαμβάνετε (ye-take-under) οὗτοι (the-ones-these) μεθύουσιν, (they-intoxicateth,"ἔστιν (it-be) γὰρ (therefore) ὥρα (an-hour) τρίτη (third) τῆς (of-the-one) ἡμέρας, (of-a-day,"
2:15. non enim sicut vos aestimatis hii ebrii sunt cum sit hora diei tertiaFor these are not drunk, as you suppose, seeing it is but the third hour of the day:
15. For these are not drunken, as ye suppose; seeing it is the third hour of the day;
2:15. For these men are not inebriated, as you suppose, for it is the third hour of the day.
2:15. For these are not drunken, as ye suppose, seeing it is [but] the third hour of the day.
For these are not drunken, as ye suppose, seeing it is [but] the third hour of the day:

15: они не пьяны, как вы думаете, ибо теперь третий час дня;
2:15  οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὖτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
2:15. non enim sicut vos aestimatis hii ebrii sunt cum sit hora diei tertia
For these are not drunk, as you suppose, seeing it is but the third hour of the day:
2:15. For these men are not inebriated, as you suppose, for it is the third hour of the day.
2:15. For these are not drunken, as ye suppose, seeing it is [but] the third hour of the day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: В доказательство, что они не пьяны, апостол указывает на то, что теперь третий час дня... Соответствующий нашему 9-му, этот час был первым из трех дневных часов ежедневной молитвы (3, 6, 9), совпадавшей с принесением ежедневной утренней жертвы во храме. А по обычаю иудеев, до этого часа никто не вкушал пищи, - тем более в такой великий праздник, как Пятидесятница.
Adam Clarke: Commentary on the Bible - 1831
2:15: But the third hour of the day - That is, about nine o'clock in the morning, previously to which the Jews scarcely ever ate or drank, for that hour was the hour of prayer. This custom appears to have been so common that even the most intemperate among the Jews were not known to transgress it; Peter therefore spoke with confidence when he said, these are not drunken - seeing it is but the third hour of the day, previously to which even the intemperate did not use wine.
Albert Barnes: Notes on the Bible - 1834
2:15: For these are not drunken ... - The word these here includes Peter himself, as well as the others. The charge doubtless extended to all.
The third hour of the day - The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in summer than in winter. The third hour would correspond to our nine o'clock in the morning. The reasons why it was so improbable that they would be drunk at that time were the following:
(1) It was the hour of morning worship, or sacrifice. It was highly improbable that, at an hour usually devoted to public worship, they would be intoxicated.
(2) it was not usual for even drunkards to become drunk in the daytime, Th1 5:7, "They that be drunken are drunken in the night."
(3) the charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication.
(4) it was a regular practice with the Jews not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from Jewish writers are from Lightfoot: "This was the custom of pious people in ancient times, that each one should offer his morning prayers with additions in the synagogue, and then return home and take refreshment" (Maimonides, Shabb., chapter 30). "They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Minchah before he returned home, and then he ate." "The fourth is the hour of repast, when all eat." One of the Jewish writers says that the difference between thieves and honest men might be known by the fact that the former might be seen in the morning at the fourth hour eating and sleeping, and holding a cup in his hand. But for those who made pretensions to religion, as the apostles did, such a thing was altogether improbable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: these: Sa1 1:15
seeing: Mat 20:3; Th1 5:5-8
Geneva 1599
2:15 For these are not drunken, as ye suppose, seeing it is [but] the (i) third hour of the day.
(i) After the sunrise, which may be about seven or eight o'clock to us.
John Gill
2:15 For these are not drunken,.... Meaning not only the eleven apostles, but the rest of the hundred and twenty, on whom also the Spirit was poured forth, and who were endowed with his extraordinary gifts:
as ye suppose; and had given out that they were: and this shows the sense of being filled with new wine; that they meant that they were really drunk, and which they believed, or at least would have had others believe it; the unreasonableness of which supposition and suggestion the apostle argues from the time of day:
seeing it is but the third hour of the day; or nine of the clock in the morning: for till this time it was not usual with the Jews, if men of any sobriety or religion, so much as to taste anything: the rules are these (h),
"it is forbidden a man to taste anything, or do any work after break of day, until he has prayed the morning prayer.
Now
"the morning prayer, the precept concerning it is, that a man should begin to pray as soon as the sun shines out; and its time is until the end of the fourth hour, which is the third part of the day (i).
So that a man might not taste anything, either of eatables or drinkables, until the fourth hour, or ten o'clock in the morning: hence it is said (k), that "after they offered the daily sacrifice they ate bread, , "at the time of four hours":
or on the fourth hour, and sooner than this it was not lawful to eat, even ever so little; and whoever did, was not reckoned fit to be conversed with,
"Says R. Isaac (l), whoever eats a green or herb before the fourth hour, it is forbidden to converse with him; and the same says, it is unlawful to eat a raw herb before the fourth hour. Amemar, and Mar Zutra, and Rab Ashe were sitting, and they brought before them a raw herb before the fourth hour. Amemar and Rab Ashe ate, and Mar Zutra did not eat: they said to him, what is thy meaning? (he replied) that R. Isaac said, whoever eats a herb before the fourth hour, it is forbidden to converse with him.
The time for taking food by persons of different characters, is thus expressed by them:
"the first hour is the time of eating for the Lydians, the second for thieves, the third for heirs, the fourth for labourers, the fifth for every man; is it not so? Saith R. Papa, the fourth is the time of repast for every man; but (the truth is) the fourth is the time of eating for every man, the fifth for labourers, and the sixth for the disciples of the wise men (m).
Hence that advice (n),
""at the fourth hour", go into a cook's shop, (or tavern,) if thou seest a man drinking wine, and holding the cup in his hands, and slumbering, inquire about him, if he is one of the wise doctors, &c.
The "gloss" upon it is,
"at the fourth hour, for that is the time of eating, when all go into the shops (or taverns) to eat.
Now whereas they that are drunken are drunken in the night, and not in the day, and much less so soon in the day, when it was not usual, at least with religious men, to have tasted anything by this time; and whereas the apostles, and their company, were sober and religious men, and had never done thing to forfeit their character, it was unreasonable to suppose anything of this kind in them,
(h) Maimon. Hilch, Tophilla, c. 6. sect. 4. T. Bab. Beracot, fol. 28. 2. (i) lb. c. 3. sect. 1. Vid. T. Beracot, fol. 26. 2. (k) Targum in Eccl. x. 17. (l) T. Bab. Betacot, fol. 44. 2. (m) T. Bab. Sabbat, fol. 10. 1. (n) T. Bab. Bava Metzia, fol. 83. 2.
John Wesley
2:15 It is but the third hour of the day - That is, nine in the morning. And on the solemn festivals the Jews rarely ate or drank any thing till noon.
Robert Jamieson, A. R. Fausset and David Brown
2:15 these are not drunken--meaning, not the Eleven, but the body of the disciples.
but the third hour--nine A.M. (see Eccles 10:16; Is 5:11; Th1 5:17).
2:162:16: Այլ ա՛յս է որ ասացաւ ՚ի ձեռն մարգարէին Յովելայ[2110]. [2110] Ոմանք. Որ ասացաւն... Յովելեայ։
16. այլ՝ այս ա՛յն է, որ ասուեց Յովէլ մարգարէի բերանով.
16 Հապա ասիկա այն է որ Յովէլ մարգարէին միջոցով ըսուեցաւ.
Այլ այս է որ ասացաւ ի ձեռն մարգարէին Յովելայ:

2:16: Այլ ա՛յս է որ ասացաւ ՚ի ձեռն մարգարէին Յովելայ[2110].
[2110] Ոմանք. Որ ասացաւն... Յովելեայ։
16. այլ՝ այս ա՛յն է, որ ասուեց Յովէլ մարգարէի բերանով.
16 Հապա ասիկա այն է որ Յովէլ մարգարէին միջոցով ըսուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: но это есть предреченное пророком Иоилем:
2:16  ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου ἰωήλ,
2:16. ἀλλὰ (other) τοῦτό (the-one-this) ἐστιν (it-be) τὸ (the-one) εἰρημένον (having-had-come-to-be-uttered) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before) Ἰωήλ (of-an-Ioel,"
2:16. sed hoc est quod dictum est per prophetam IohelBut this is that which was spoken of by the prophet Joel:
16. but this is that which hath been spoken by the prophet Joel;
2:16. But this is what was spoken of by the prophet Joel:
2:16. But this is that which was spoken by the prophet Joel;
But this is that which was spoken by the prophet Joel:

16: но это есть предреченное пророком Иоилем:
2:16  ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου ἰωήλ,
2:16. sed hoc est quod dictum est per prophetam Iohel
But this is that which was spoken of by the prophet Joel:
2:16. But this is what was spoken of by the prophet Joel:
2:16. But this is that which was spoken by the prophet Joel;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Предреченные пророком Иоилем... - следовательно, лет за 700: до сего (Иоил II:28-32). Самое пророчество Иоиля приводится Дееписателем в несколько измененном виде против подлинника и LXX, как это делают нередко Сам Господь и апостолы. Так, вместо подлинного неопределенного выражения "после того", у Апостола Петра видим выражение более определенное - "в последние дни". Этим прежде всего исключается всякое отношение пророчества к какому-либо ближайшему ветхозаветному времени, а именно усвояется исполнение его к времени новозаветному, так как по библейскому воззрению весь период новозаветного Царства Божия представляется последнею эпохою домостроительства спасения человеческого, за которого имеет последовать уже всеобщий суд и царство славы. При этом, под выражением в последние дни, пророчества обыкновенно указывали не только такие будущие события, которые должны были наступить при конце ветхозаветного времени и начале новозаветного, но и такие, которые будут совершаться и в продолжение всего новозаветного времени, до конца его (ср. Ис II:2; Мих VI:1: и др. ).

"Излию от Духа Моего на всяку плоть..." По смыслу сего выражения, Дух Божий представляется, как полнота всех даров, из которой изливается тот или другой дар на того или другого верующего.

Излияния - сообщение в изобилии, подобно дождю или изливаемой воде.

"На всяку плоть..." - всем людям, всему искупленному Христом человечеству, которое войдет в состав нового Царства Христова, во все время распространения его на земле, во всех народах, без разделения иудеев и язычников. Начало исполнения этого пророчества св. Апостол и указывает в настоящий момент, полный столь дивных знамений.

"Будут пророчествовать... видеть видения... сновидения" и т. д. Так как дары Св. Духа неисчислимо разнообразны, то раздельнее приводятся лишь некоторые, более известные в Ветхом Завете: пророчество - как общее действие приявших Духа Святого, видения - (в бодрственном состоянии) и сновидения - как два главных способа Божественного откровения пророкам (Чис XII. ).

"Сыны... дщери... юноши... старцы..." - указание на то, что Дух Святый излиется на всех без различия пола и возраста; хотя при этом действия Духа Святого распределяются так, что сынам и дщерям усвояется пророчество, юношам - видения, старцам - сновидения; однако это распределение, сделанное для усиления и красоты речи, имеет тот смысл, что вообще Дух Святый различными Своими дарами излиется на всех без различия.
Adam Clarke: Commentary on the Bible - 1831
2:16: Spoken by the prophet Joel - The prophecy which he delivered so long ago is just now fulfilled; and this is another proof that Jesus whom ye have crucified is the Messiah.
Albert Barnes: Notes on the Bible - 1834
2:16: This is that - This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument, to show that this was in accordance with the predictions in their own Scriptures.
By the prophet Joel - Joe 2:28-32. This is not quoted literally, either from the Hebrew or the Septuagint. The substance, however, is preserved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the prophet: Joe 2:28-32
Geneva 1599
2:16 But this is that which was spoken by the (k) prophet Joel;
(k) There is nothing that can dissolve questions and doubt except testimony taken out of the Prophets: for men's reasonings may be overturned, but God's voice cannot be overturned.
John Gill
2:16 But this is that which was spoken by the prophet Joel. This affair, which is a matter of wonder and amazement with some, and of speculation with others, and of ridicule and contempt with the most, not the effect of wine, but the fulfilment of a prophecy in Joel 2:28 and is that effusion of the Spirit there foretold; and this prophecy is by the Jews themselves allowed to belong to the world to come, or to the times of the Messiah. Some of their commentators (o) say, that it refers "to time to come"; by which they frequently mean the times of the Messiah; and another says (p) expressly, that they belong , "to the days of the Messiah"; and in one of their Midrashes (q) it is observed, that "the holy blessed God says in this world they prophesy single, (particular persons,) but "in the world to come" all "Israel" shall become prophets, as it is said, Joel 2:28 "and it shall come to pass afterward, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your old men", &c. So expounds R. Tanchums with R. Aba.
(o) Jarchi in Joel ii. 28. & R. Jeshuah in Aben Ezra in loc. (p) R. David Kimchi in loc. (q) Bemidbar Rabba, sect. 15. fol. 219. 2.
John Wesley
2:16 But this is that which was spoken of by the prophet - But there is another and better way of accounting for this. Joel 2:28
2:172:17: եւ եղիցի յետ այսորիկ յաւուրս յետինս՝ ասէ՛ Աստուած, հեղի՛ց յՈգւոյ իմմէ ՚ի վերայ ամենայն մարմնոյ, եւ մարգարեասցին ուստերք ձեր եւ դստերք ձեր. եւ երիտասարդք ձեր տեսի՛լս տեսցեն, եւ ծերք ձեր երազո՛վք յերազեսցին[2111]։ [2111] Ոմանք. Երազեսցին։ Ուր Ոսկան. երազօք երազասցին։
17. «Եւ պիտի լինի սրանից յետոյ, վերջին օրերին, - ասում է Աստուած, - որ իմ Հոգուց պիտի թափեմ ամէն մարդու վրայ, եւ ձեր որդիներն ու ձեր դուստրերը պիտի մարգարէանան. ձեր երիտասարդները տեսիլներ եւ ձեր ծերերը երազներ պիտի տեսնեն:
17 ‘Եւ պիտի ըլլայ որ վերջին օրերը, կ’ըսէ Աստուած, իմ Հոգիէս ամէն մարմնի վրայ պիտի թափեմ ու ձեր տղաքը եւ ձեր աղջիկները պիտի մարգարէանան ու ձեր երիտասարդները տեսիլքներ պիտի տեսնեն եւ ձեր ծերերը երազներ պիտի տեսնեն
եւ եղիցի յետ այսորիկ յաւուրս յետինս, ասէ Աստուած, հեղից յՈգւոյ իմմէ ի վերայ ամենայն մարմնոյ, եւ մարգարէասցին ուստերք ձեր եւ դստերք ձեր, եւ երիտասարդք ձեր տեսիլս տեսցեն, եւ ծերք ձեր երազովք յերազեսցին:

2:17: եւ եղիցի յետ այսորիկ յաւուրս յետինս՝ ասէ՛ Աստուած, հեղի՛ց յՈգւոյ իմմէ ՚ի վերայ ամենայն մարմնոյ, եւ մարգարեասցին ուստերք ձեր եւ դստերք ձեր. եւ երիտասարդք ձեր տեսի՛լս տեսցեն, եւ ծերք ձեր երազո՛վք յերազեսցին[2111]։
[2111] Ոմանք. Երազեսցին։ Ուր Ոսկան. երազօք երազասցին։
17. «Եւ պիտի լինի սրանից յետոյ, վերջին օրերին, - ասում է Աստուած, - որ իմ Հոգուց պիտի թափեմ ամէն մարդու վրայ, եւ ձեր որդիներն ու ձեր դուստրերը պիտի մարգարէանան. ձեր երիտասարդները տեսիլներ եւ ձեր ծերերը երազներ պիտի տեսնեն:
17 ‘Եւ պիտի ըլլայ որ վերջին օրերը, կ’ըսէ Աստուած, իմ Հոգիէս ամէն մարմնի վրայ պիտի թափեմ ու ձեր տղաքը եւ ձեր աղջիկները պիտի մարգարէանան ու ձեր երիտասարդները տեսիլքներ պիտի տեսնեն եւ ձեր ծերերը երազներ պիտի տեսնեն
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: И будет в последние дни, говорит Бог, излию от Духа Моего на всякую плоть, и будут пророчествовать сыны ваши и дочери ваши; и юноши ваши будут видеть видения, и старцы ваши сновидениями вразумляемы будут.
2:17  καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται·
2:17. Καὶ ( And ) ἔσται ( it-shall-be ) ἐν (in) ταῖς (unto-the-ones) ἐσχάταις ( unto-most-bordered ) ἡμέραις, (unto-days,"λέγει (it-fortheth,"ὁ (the-one) θεός, (a-Deity," ἐκχεῶ ( I-shall-pour-out ) ἀπὸ ( off ) τοῦ ( of-the-one ) πνεύματός ( of-a-currenting-to ) μου ( of-me ) ἐπὶ ( upon ) πᾶσαν ( to-all ) σάρκα , ( to-a-flesh ," καὶ ( and ) προφητεύσουσιν ( they-shall-declare-before-of ," οἱ ( the-ones ) υἱοὶ ( sons ) ὑμῶν ( of-ye ) καὶ ( and ) αἱ ( the-ones ) θυγατέρες ( daughters ) ὑμῶν , ( of-ye ," καὶ ( and ) οἱ ( the-ones ) νεανίσκοι ( youthed-of ) ὑμῶν ( of-ye ) ὁράσεις ( to-discernings ) ὄψονται , ( they-shall-behold ," καὶ ( and ) οἱ ( the-ones ) πρεσβύτεροι ( more-eldered ) ὑμῶν ( of-ye ) ἐνυπνίοις ( unto-sleeplets-in ) ἐνυπνιασθήσονται : ( they-shall-be-in-sleeped-to )
2:17. et erit in novissimis diebus dicit Dominus effundam de Spiritu meo super omnem carnem et prophetabunt filii vestri et filiae vestrae et iuvenes vestri visiones videbunt et seniores vestri somnia somniabuntAnd it shall come to pass, in the last days, (saith the Lord), I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams.
17. And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams:
2:17. ‘And this shall be: in the last days, says the Lord, I will pour out, from my Spirit, upon all flesh. And your sons and your daughters shall prophesy. And your youths shall see visions, and your elders shall dream dreams.
2:17. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

17: И будет в последние дни, говорит Бог, излию от Духа Моего на всякую плоть, и будут пророчествовать сыны ваши и дочери ваши; и юноши ваши будут видеть видения, и старцы ваши сновидениями вразумляемы будут.
2:17  καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται·
2:17. et erit in novissimis diebus dicit Dominus effundam de Spiritu meo super omnem carnem et prophetabunt filii vestri et filiae vestrae et iuvenes vestri visiones videbunt et seniores vestri somnia somniabunt
And it shall come to pass, in the last days, (saith the Lord), I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams.
2:17. ‘And this shall be: in the last days, says the Lord, I will pour out, from my Spirit, upon all flesh. And your sons and your daughters shall prophesy. And your youths shall see visions, and your elders shall dream dreams.
2:17. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
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
2:17: In the last days - The time of the Messiah; and so the phrase was understood among the Jews.
I will pour out of my Spirit upon all flesh - Rabbi Tanchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet prophesied; but, in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter.
Your sons and your daughters shall prophesy - The word prophesy is not to be understood here as implying the knowledge and discovery of future events; but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ.
Your young men shall see visions, etc. - These were two of the various ways in which God revealed himself under the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the Divine presence: fire was the most ordinary, as it was the most expressive, symbol. Thus he appeared to Moses on Mount Horeb, and afterwards at Sinai; to Abraham, Genesis 15:1-21; to Elijah, Kg1 19:11, Kg1 19:12. At other times he revealed himself by angelic ministry: this was frequent, especially in the days of the patriarchs, of which we find many instances in the book of Genesis.
By dreams he discovered his will in numerous instances: see the remarkable case of Joseph, Gen 37:5, Gen 37:9; of Jacob, Gen 28:1, etc.; Gen 46:2, etc.; of Pharaoh, Gen 41:1-7; of Nebuchadnezzar, Dan 4:10-17. For the different ways in which God communicated the knowledge of his will to mankind, see the note on Gen 15:1.
Albert Barnes: Notes on the Bible - 1834
2:17: It shall come to pass - It shall happen, or shall occur.
In the last days - Hebrew, Chaldee, Syriac, and Arabic, after these things, or afterward. The expression the last days, however, occurs frequently in the Old Testament: Gen 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days, that is, in future times - Heb. in after times; Mic 4:1, "In the last days (Hebrew: in later times) the mountain of the Lord's house," etc.; Isa 2:2, "in the last days the mountain of the Lord's house shall be established in the tops of the mountains," etc. The expression then properly denoted "the future times" in general. But, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages - the great, glorious, and crowning scene in all the vast futurity, the phrase came to be regarded as properly expressive of that. It stood in opposition to the usual denomination of earlier times.
It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be foRev_er; that of the increase of his government there should be no end, etc. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end: Heb 1:2, "God hath spoken in these last days by his Son"; Pe1 1:20, "Was manifested in these last times for you"; Pe2 3:3; Pe1 1:5; Jo1 2:18, "Little children, it is the last time," etc.; Jde 1:18. The expression the last day is applied by our Saviour to the resurrection and the day of judgment, Joh 6:39-40, Joh 6:44-45; Joh 11:24; Joh 12:48. Here the expression means simply "in those future times, when the Messiah shall have come."
I will pour out of my Spirit - The expression in Hebrew is, "I will pour out my Spirit." The word "pour" is commonly applied to water or to blood, "to pour it out," or "to shed it," Isa 57:6; to tears, "to pour them out," that is," to weep, etc., Psa 42:4; Sa1 1:15. It is applied to water, to wine, or to blood, in the New Testament, Mat 9:17; Rev 16:1; Act 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of "communicating largely or freely," as water is poured freely from a fountain, Tit 3:5-6, "The renewing of the Holy Spirit, which he shed on us abundantly." Thus, Job 36:27, "They (the clouds) pour down rain according to the vapor thereof"; Isa 44:3, "I will pour water on him that is thirsty"; Isa 45:8, "Let the skies pour down righteousness"; Mal 3:10, "I will pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish, Psa 69:24; Jer 10:25. It is not infrequently applied to the Spirit, Pro 1:23; Isa 44:3; Zac 12:10. As thus used it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies people, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul.
My Spirit - The Spirit here denotes the Third Person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to people. The Holy Spirit is regarded as the source or conveyer of all the blessings which Christians experience. Hence, he renews the heart, Joh 3:5-6. He is the source of all proper feelings and principles in Christians, or he produces the Christian graces, Gal 5:22-25; Tit 3:5-7. The spread and success of the gospel is attributed to him, Isa 32:15-16. Miraculous gifts are traced to him, especially the various gifts with which the early Christians were endowed, Co1 12:4-10. The promise that he would pour out his Spirit means that he would, in the time of the Messiah, impart a large measure of those influences which it was his special province to communicate to people. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand,
Upon all flesh - The word "flesh" here means "persons," or "people." See the notes on Rom 1:3. The word "all" here does not mean every individual, but every class or rank of individuals. It is to be limited to the cases specified immediately. The influences were not to be confined to any one class, but were to be communicated to all kinds of persons - old men, youth, servants, etc. Compare Ti1 2:1-4.
And your sons and your daughters - Your children. It would seem that females shared in the remarkable influences of the Holy Spirit. Philip the Evangelist had four daughters which did prophesy, Act 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, Co1 14:34. The office of prophesying, whatever was meant by that, was not confined to the people among the Jews: Exo 15:20, "Miriam, the prophetess, took a timbrel," etc.; Jdg 4:4, "Deborah, a prophetess, judged Israel"; Kg2 22:14. See also Luk 2:36, "There was one Anna, a prophetess," etc.
Shall prophesy - The word "prophesy" is used in a great variety of senses:
(1) It means to predict or foretell future events, Mat 11:13; Mat 15:7.
(2) to divine, to conjecture, to declare as a prophet might, Mat 26:68, "Prophesy who smote thee."
(3) to celebrate the praises of God, being under a divine influence, Luk 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophet, Sa1 10:5; Sa1 19:20; Sa1 30:15.
(4) to teach - as no small part of the office of the prophets was to teach the doctrines of religion, Mat 7:22, "Have we not prophesied in thy name?"
(5) it denotes, then, in general, "to speak under a divine influence," whether in foretelling future events, in celebrating the praises of God, in instructing others in the duties of religion, or "in speaking foreign languages under that influence." In this last sense the word is used in the New Testament, to denote those who were miraculously endowed with the power of speaking foreign languages, Act 19:6. The word is also used to denote "teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue," Co1 14:1-5. In this place it means that they would speak under a divine influence, and is specially applied to the power of speaking in a foreign tongue.
Your young men shall see visions - The will of God in former times was communicated to the prophets in various ways. One was by visions, and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet, Sa1 9:9, "He that is now called a prophet was beforetime called a seer"; Sa1 9:11, Sa1 9:18-19; Sa2 24:11; Ch1 29:29, etc. This name was given from the manner in which the divine will was communicated, which seems to have been by throwing the prophet into an ecstasy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence, he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstasy, Dan 2:28; Dan 7:1-2, Dan 7:15; Dan 8:2; Eze 11:24; Gen 15:1; Num 12:6; Job 4:13; Job 7:14; Eze 1:1; Eze 8:3.
Often the prophet seemed to be transferred or transported to another place from where he was, and the scene in a distant land or age passed before the mind, Eze 8:3; Eze 40:2; Eze 11:24; Dan 8:2. In this case the distant scene or time passed before the prophet, and he recorded it as it appeared to him. That this did not cease before the times of the gospel is evident: Act 9:10, "To Ananias said the Lord in a vision," etc.; Act 9:12, "and hath seen in a vision a man named Ananias," etc.; that is, Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him; Act 10:3, Cornelius "saw in a vision evidently an angel of God coming to him," etc. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a Revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah under which God would make known his will in a manner as clear as he did to the ancient Jews.
Your old men shall dream dreams - The will of God in former times was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream that Sarah was the wife of Abraham, Gen 20:3. He spoke to Jacob in a dream, Gen 31:11; to Laban, Gen 31:24; to Joseph, Gen 37:5; to the butler and baker, Gen 40:5; to Pharaoh, Gen 41:1-7; to Solomon, Kg1 3:5; to Daniel, Dan 2:3; Dan 7:1. It was prophesied by Moses that in this way God would make known his will, Num 12:6. It occurred even in the times of the gospel. Joseph was warned in a dream, Mat 1:20; Mat 2:12-13, Mat 2:19, Mat 2:22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ, Mat 27:19. As this was one way in which the will of God was made known formerly to people, so the expression here denotes simply that His will would be made known; that it would be one characteristic of the times of the gospel that God would Rev_eal Himself to mankind. The ancients probably had some mode of determining whether their dreams were divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams. Compare the introduction to Isaiah, section 7, 12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: in: Gen 49:1; Isa 2:2; Dan 10:14; Hos 3:5; Mic 4:1; Heb 1:2; Jam 5:3; Pe2 3:3
I will: Act 10:45; Psa 72:6; Pro 1:23; Isa 32:15, Isa 32:16, Isa 44:3; Eze 11:19, Eze 36:25-27; Eze 39:29; Zac 12:10; Joh 7:39; Tit 3:4-6
all: Gen 6:12; Psa 65:2; Isa 40:5, Isa 49:26, Isa 66:23; Zac 2:13; Luk 3:6; Joh 17:2
your sons: Act 11:28, Act 21:9; Co1 12:10, Co1 12:28, Co1 14:26-31
Geneva 1599
2:17 (3) And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon (l) all (m) flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
(3) Peter setting forth the truth of God against the false accusations of men, shows in himself and in his companions that the prophecy of Joel concerning the full giving of the Holy Spirit in the latter days has been fulfilled: and this grace is also offered to the whole Church, to the certain and undoubted destruction of those who condemn it.
(l) All without exception, both upon the Jews and Gentiles.
(m) That is, men.
John Gill
2:17 And it shall come to pass in the last days,.... In Joel it is, "afterwards"; instead of which Peter puts, "in the last days"; the sense is the same: and so R. David Kimchi, a celebrated commentator with the Jews, observes, that "afterwards" is the same "as in the last days", and which design the times of the Messiah; for according to a rule given by the same writer on Is 2:2 wherever the last days are mentioned, the days of the Messiah are intended,
Saith God, or "the Lord", as the Vulgate Latin and Ethiopic versions read. This clause is added by Peter, and is not in Joel; and very rightly, since what follow are the words of God speaking in his own person:
I will pour out my Spirit upon all flesh; not "upon every animal", as the Ethiopic version renders it: this is extending the sense too far, as the interpretation the above named Jewish writer gives, limits it too much, restraining it to the people of Israel. It being a maxim with them, that the Shekinah does not dwell but in the land of Israel; and also that prophecy, or a spirit of prophecy, does not dwell on any but in the holy land (r). For though as it regards the first times of the Gospel, it may chiefly respect some persons among the Jews, yet not to the exclusion of the Gentiles; and it designs all sorts of persons of every age, sex, state, and condition, as the distribution afterwards shows. Jarchi's note upon it is,
"upon everyone whose heart is made as tender as flesh; as for example, "and I will give an heart of flesh", Ezek 36:26.
By the Spirit is meant the gifts of the Spirit, the spirit of wisdom and knowledge, of understanding the mysteries of the Gospel, of explaining the Scriptures, and of speaking with tongues; and by the pouring of it out, is intended the abundance and great plenty of the gifts and graces of the Spirit bestowed; but yet not all of him, or all his gifts and grace in the large extent of them: therefore it is said, not "my Spirit", but "of my Spirit", or "out of it"; as out of an unfathomable, immeasurable, and inexhaustible fountain and fulness:
and your sons and your daughters shall prophesy: or foretell things to come, as Agabus, and the four daughters of Philip the Evangelist, Acts 21:9.
and your young men shall see visions; as Ananias, Acts 9:10, and Peter, Acts 10:17 and Paul when a young man, Acts 22:17 and John, the youngest of the apostles, Rev_ 1:10 though he was in years, when he saw the visions in the Revelations:
and your old men shall dream dreams; or shall have night visions, as Paul at Troas, Acts 16:9 and in his voyage when at sea, Acts 27:23. The order of the words is inverted, this last clause stands first in Joel; perhaps the change is made, because the apostles were young men, on whom the Spirit was poured; and the thing was the more wonderful that so it should be, than if they had been old men,
(r) Zohar in Gen. fol. 118. 4. & 128. 4.
John Wesley
2:17 The times of the Messiah are frequently called the last days, the Gospel being the last dispensation of Divine grace. I will pour out of my Spirit - Not on the day of pentecost only, upon all flesh - On persons of every age, sex, and rank. And your young men shall see visions - In young men the outward sense, are most vigorous, and the bodily strength is entire, whereby they are best qualified to sustain the shock which usually attends the visions of God. In old men the internal senses are most vigorous, suited to divine dreams. Not that the old are wholly excluded from the former, nor the young from the latter.
Robert Jamieson, A. R. Fausset and David Brown
2:17 in the last days--meaning, the days of the Messiah (Is 2:2); as closing all preparatory arrangements, and constituting the final dispensation of God's kingdom on earth.
pour out of my Spirit--in contrast with the mere drops of all preceding time.
upon all flesh--hitherto confined to the seed of Abraham.
sons . . . daughters . . . young men . . . old men . . . servants . . . handmaidens--without distinction of sex, age, or rank.
see visions . . . dream dreams--This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered; for in the New Testament, visions and dreams are rather the exception than the rule.
2:182:18: Եւ ՚ի վերայ ծառայից իմոց՝ եւ ՚ի վերայ աղախնանց իմոց՝ յաւուրսն յայնոսիկ հեղի՛ց յՈգւոյ իմմէ, եւ մարգարեասցին[2112]։ [2112] Ոմանք. Աղախնաց իմոց յաւուրս յայնոսիկ հեղից Հոգւոյ իմոյ։
18. եւ իմ ծառաների ու իմ աղախինների վրայ այն օրերին իմ Հոգուց պիտի թափեմ, եւ նրանք պիտի մարգարէանան:
18 Եւ իմ ծառաներուս ու իմ աղախիններուս վրայ ալ այն օրերը իմ Հոգիէս պիտի թափեմ եւ պիտի մարգարէանան։
Եւ ի վերայ ծառայից իմոց եւ ի վերայ աղախնանց իմոց յաւուրսն յայնոսիկ հեղից յՈգւոյ իմմէ, եւ մարգարէասցին:

2:18: Եւ ՚ի վերայ ծառայից իմոց՝ եւ ՚ի վերայ աղախնանց իմոց՝ յաւուրսն յայնոսիկ հեղի՛ց յՈգւոյ իմմէ, եւ մարգարեասցին[2112]։
[2112] Ոմանք. Աղախնաց իմոց յաւուրս յայնոսիկ հեղից Հոգւոյ իմոյ։
18. եւ իմ ծառաների ու իմ աղախինների վրայ այն օրերին իմ Հոգուց պիտի թափեմ, եւ նրանք պիտի մարգարէանան:
18 Եւ իմ ծառաներուս ու իմ աղախիններուս վրայ ալ այն օրերը իմ Հոգիէս պիտի թափեմ եւ պիտի մարգարէանան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: И на рабов Моих и на рабынь Моих в те дни излию от Духа Моего, и будут пророчествовать.
2:18  καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν.
2:18. καί ( and ) γε ( too ) ἐπὶ ( upon ) τοὺς ( to-the-ones ) δούλους ( to-bondees ) μου ( of-me ) καὶ ( and ) ἐπὶ ( upon ) τὰς ( to-the-ones ) δούλας ( to-bondees ) μου ( of-me ) ἐν ( in ) ταῖς ( unto-the-ones ) ἡμέραις ( unto-days ) ἐκείναις ( unto-the-ones-thither ) ἐκχεῶ ( I-shall-pour-out ) ἀπὸ ( off ) τοῦ ( of-the-one ) πνεύματός ( of-a-currenting-to ) μου , ( of-me ,"καὶ (and) προφητεύσουσιν. (they-shall-declare-before-of)
2:18. et quidem super servos meos et super ancillas meas in diebus illis effundam de Spiritu meo et prophetabuntAnd upon my servants indeed and upon my handmaids will I pour out in those days of my spirit: and they shall prophesy.
18. Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy.
2:18. And certainly, upon my men and women servants in those days, I will pour out from my Spirit, and they shall prophesy.
2:18. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

18: И на рабов Моих и на рабынь Моих в те дни излию от Духа Моего, и будут пророчествовать.
2:18  καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ προφητεύσουσιν.
2:18. et quidem super servos meos et super ancillas meas in diebus illis effundam de Spiritu meo et prophetabunt
And upon my servants indeed and upon my handmaids will I pour out in those days of my spirit: and they shall prophesy.
2:18. And certainly, upon my men and women servants in those days, I will pour out from my Spirit, and they shall prophesy.
2:18. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "И на рабов Моих и на рабынь Моих..." У пророка в данном месте находим важную особенность речи, получающуюся от отсутствия добавления "Моих". Там говорится просто: на рабов и на рабынь. Этим последним выражением у пророка резче выражается мысль о превосходстве новозаветных излияний Духа Святого пред ветхозаветными: во всем Ветхом Завете не находится случая, чтобы раб или рабыня обладали даром пророчества; между тем, в Новом Завете, по мысли пророка, это различие состояний исчезнет в отношении воздействий Св. Духа, Который будет сообщаться всем без различия не только пола и возраста, но и состояний человеческих, так как в Царствии Христовом все будут равны пред Господом и все будут рабами Господа.
Adam Clarke: Commentary on the Bible - 1831
2:18: On my servants and on my handmaidens - This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man, these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit.
Albert Barnes: Notes on the Bible - 1834
2:18: And on my servants - The Hebrew text in Joel is "upon the servants." The Septuagint and the Latin Vulgate, however, render it "on my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God, as the worshippers of God are often called servants in the Scriptures. See Rom 1:1. It is possible, however, that Joel intended to refer to the servants of God. It is not "upon your servants," etc., as in the former expression, "your sons," etc.; but the form is changed, "upon servants and handmaids." The language, therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the original Hebrew which suggested, doubtless, the mention of "my servants," etc., instead of your servants.
And on my handmaids - Female servants. The name is several times given to pious women, Psa 86:16; Psa 116:16; Luk 1:38, Luk 1:48. The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence would be remarkably endowed with ability to declare the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: on my servants: Co1 7:21, Co1 7:22; Gal 3:28; Col 3:11
and they: Act 2:17
John Gill
2:18 And on my servants, and on my handmaidens,.... In Joel it is only the servants and the handmaids; and which Kimchi interprets of strangers that should stand in the land of Israel, and serve the Israelites. But these phrases do not seem so much to describe the civil state and condition of those persons, as their religious character, being such as were brought, by the power of divine grace, to yield a cheerful obedience to the will of God; though it may also regard the former, and show, that with God there is no distinction and difference of bond or free, of rich or poor; contrary to a maxim of the Jews (s), that the Shekinah does not dwell but upon a wise man, a mighty man, and a rich man,
I will pour out, in those days, of my Spirit, and they shall prophesy; see the note on the preceding verse, from whence this clause, "and they shall prophesy", is repeated; for it is not in the text in Joel; which is done to point at the end and effect of the Spirit being poured down upon them,
(s) T. Bab. Sabbat, fol. 92. 1.
John Wesley
2:18 And upon my servants - On those who are literally in a state of servitude.
2:192:19: Եւ տաց նշանս յերկի՛նս ՚ի վեր, եւ նշա՛նս յերկիր ՚ի խոնարհ, արի՛ւն եւ հուր եւ մրրիկ ծխոյ։
19. Եւ վերը, երկնքում զարմանալի գործեր պիտի ցոյց տամ, իսկ ներքեւում, երկրի վրայ՝ նշաններ. արիւն եւ հուր եւ ծխի մրրիկ.
19 Վերը երկինքը հրաշքներ պիտի ցուցնեմ ու վարը երկիրը՝ նշաններ, արիւն ու կրակ եւ ծուխի մառախուղ.
Եւ տաց նշանս յերկինս ի վեր, եւ նշանս յերկիր ի խոնարհ` արիւն եւ հուր եւ մրրիկ ծխոյ:

2:19: Եւ տաց նշանս յերկի՛նս ՚ի վեր, եւ նշա՛նս յերկիր ՚ի խոնարհ, արի՛ւն եւ հուր եւ մրրիկ ծխոյ։
19. Եւ վերը, երկնքում զարմանալի գործեր պիտի ցոյց տամ, իսկ ներքեւում, երկրի վրայ՝ նշաններ. արիւն եւ հուր եւ ծխի մրրիկ.
19 Վերը երկինքը հրաշքներ պիտի ցուցնեմ ու վարը երկիրը՝ նշաններ, արիւն ու կրակ եւ ծուխի մառախուղ.
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: И покажу чудеса на небе вверху и знамения на земле внизу, кровь и огонь и курение дыма.
2:19  καὶ δώσω τέρατα ἐν τῶ οὐρανῶ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ·
2:19. Καὶ ( And ) δώσω ( I-shall-give ) τέρατα ( to-anomalies ) ἐν ( in ) τῷ ( unto-the-one ) οὐρανῷ ( unto-a-sky ) ἄνω (up-unto-which) καὶ ( and ) σημεῖα (to-signlets-of) ἐπὶ ( upon ) τῆς ( of-the-one ) γῆς ( of-a-soil ) κάτω, (down-unto-which," αἷμα ( to-a-blood ) καὶ ( and ) πῦρ ( to-a-fire ) καὶ ( and ) ἀτμίδα ( to-a-mist ) καπνοῦ : ( of-a-smoke )
2:19. et dabo prodigia in caelo sursum et signa in terra deorsum sanguinem et ignem et vaporem fumiAnd I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke.
19. And I will shew wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapour of smoke:
2:19. And I will bestow wonders in heaven above, and signs on earth below: blood and fire and the vapor of smoke.
2:19. And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:
And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:

19: И покажу чудеса на небе вверху и знамения на земле внизу, кровь и огонь и курение дыма.
2:19  καὶ δώσω τέρατα ἐν τῶ οὐρανῶ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ·
2:19. et dabo prodigia in caelo sursum et signa in terra deorsum sanguinem et ignem et vaporem fumi
And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke.
2:19. And I will bestow wonders in heaven above, and signs on earth below: blood and fire and the vapor of smoke.
2:19. And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:
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
19: "Покажу чудеса..." С предречением обильного излияния Духа Святого в Царстве Мессии соединяется предречение о последнем суде над нечестивым миром и спасении поклонников Бога истинного. При этом предвестниками такого суда указываются особые знамения на небе и на земле. Знамения на земле: кровь и огонь и курение дыма - символы кровопролития, возмущений, войн, опустошений. Знамения на небе: затмение солнца и кровавый вид луны. На образном языке священных писателей эти явления обозначают вообще великие бедствия в мире и наступление суда Божия над ним.
Adam Clarke: Commentary on the Bible - 1831
2:19: I will show wonders - It is likely that both the prophet and the apostle refer to the calamities that fell upon the Jews at the destruction of Jerusalem, and the fearful signs and portents that preceded those calamities. See the notes on Mat 24:5-7 (note), where these are distinctly related.
Blood, fire, and vapour of smoke - Skirmishes and assassinations over the land, and wasting the country with fire and sword.
Albert Barnes: Notes on the Bible - 1834
2:19: I will show wonders - Literally, "I will give signs" - δώσω τέρατα dō sō terata. The word in the Hebrew, מופתים mowpatiym, means properly "prodigies; wonderful occurrences; miracles performed by God or his messengers," Exo 4:21; Exo 7:3, Exo 7:9; Exo 11:9; Deu 4:34, etc. It is the common word to denote a miracle in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word "signs" - "signs and wonders," Mat 24:24; Mar 13:22; Joh 4:48. In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is used to mean great and striking changes in the sky, the sun, moon, etc. The Hebrew is, "I will give signs in the heaven and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either.
Much of the difficulty of interpreting these verses consists in affixing the proper meaning to the expression "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days" Act 2:17; that is, to the whole of that period of duration, however long, which was known by the prophets as "the last times." That period might be extended through many centuries; and during that period all these events would take place. The day of the Lord is the day when God will manifest himself in a special manner; a day when he will so strikingly be seen in his wonders and his judgments that it may be called his day. Thus, it is applied to the day of judgment as the day of the Son of man; the day in which he will be the great attractive object, and will be signally glorified, Luk 17:24; Th1 5:2; Phi 1:6; Pe2 3:12. If, as I suppose, "that notable day of the Lord" here refers to that future time when God will manifest himself in judgment, then we are not to suppose that Peter meant to say that these "wonders" would take place on the day of Pentecost, or had their fulfillment then, "but would occur under that indefinite period called "the last days," the days of the Messiah, and before that period Was closed by the great day of the Lord." The gift of tongues was a partial fulfillment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved.
Blood - Blood is commonly used as an emblem of slaughter or of battle.
Fire - Fire is also an image of war, or the conflagration of towns and dwellings in time of war.
Vapour of smoke - The word "vapor," ἀτμίς atmis, means commonly an exhalation from the earth, etc., easily moved from one place to another. Here it means (Hebrew: Joel) rising columbus or pillars of smoke, and is another image of the calamities of war the smoke rising from burning towns. It has always been customary in war to burn the towns of an enemy, and to render him as helpless as possible. Hence, the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here it is impossible now to say. It may be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem, and there is a striking resemblance between the description in Joel and that by which our Saviour foretells the destruction of Jerusalem. See the notes on Mat 24:21-24. Dr. Thomson (Land and the Book, vol. 2, p. 311) supposes that the reference in Joel may have been to the usual appearances of the sirocco, or that they may have suggested the image used here. He says: "We have two kinds of sirocco, one accompanied with vehement wind, which fills the air with dust and fine sand. I have often seen the whole heavens veiled in gloom with this sort of sandcloud, through which the sun, shorn of his beams, looked like a globe of dull smouldering fire. It may have been this phenomenon which suggested that strong prophetic figure of Joel, quoted by Peter on the day of Pentecost. Wonders in the heaven and in the earth; blood, and fire, and pillars of smoke; the sun shall be turned into darkness, and the moon into blood. The pillars of smoke are probably those columns of sand and dust raised high in the air by local whirlwinds, which often accompany the sirocco. On the great desert of the Hauran I have seen a score of them marching with great rapidity over the plain, and they closely resemble 'pillars of smoke.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Joe 2:30, Joe 2:31; Zep 1:14-18; Mal 4:1-6
John Gill
2:19 And I will show wonders in heaven above,.... The word above is not in Joel, nor in the Syriac version here, as neither the word "beneath", in the next clause. This may refer either to the appearance of angels, and of an extraordinary star at the birth of Christ; or rather to comets and blazing stars, and particularly to that comet which, in the form of a flaming sword, hung over Jerusalem, and the forms of armies in the heavens engaged together, which were seen before, and portended the destruction of that city (t):
and signs in the earth beneath; meaning either the miracles done by Christ, and his apostles, on earth; or those surprising events in Judea and in Jerusalem, a flame was seen in the temple, the doors of it opened of themselves, and a voice was heard in it, saying, let us go hence; and an idiot went about several years together, saying, woe to the people, woe to the city, &c,
blood, and fire, and vapour of smoke: by blood is meant not the blood of Christ, either his bloody sweat in the garden, or what he shed on the cross, but the blood of the Jews, shed in war, and in internal seditions and murders: and by "fire" is designed not the Holy Ghost, who now appeared in cloven tongues, as of fire, but the conflagration of the city and temple of Jerusalem, and of many other towns and villages. And by "vapours of smoke"; or, as in the Hebrew text, "pillars of smoke", ascending in upright columns, like palm trees, are intended literally, the vast quantities of smoke that would arise from such burnings; so that the very heavens would be clouded and darkened with them, and sun and moon appear in the following form,
(t) Joseph. de Bello Jud. l. 6. c. 5. sect. 3.
John Wesley
2:19 And I will show prodigies in heaven above, and signs on earth beneath - Great revelations of grace are usually attended with great judgments on those who reject it. In heaven - Treated of, Acts 2:20. On earth - Described in this verse. Such signs were those mentioned, Acts 2:22, before the passion of Christ; which are so mentioned as to include also those at the very time of the passion and resurrection, at the destruction of Jerusalem, and at the end of the world. Terrible indeed were those prodigies in particular which preceded the destruction of Jerusalem: such as the flaming sword hanging over the city, and the fiery comet pointing down upon it for a year; the light that shone upon the temple and the altar in the night, as if it had been noon - day; the opening of the great and heavy gate of the temple without hands; the voice heard from the most holy place, Let us depart hence; the admonition of Jesus the son of Ananus, crying for seven years together, Wo, wo, wo; the vision of contending armies in the air, and of entrenchments thrown up against a city there represented; the terrible thunders and lightnings, and dreadful earthquakes, which every one considered as portending some great evil: all which, through the singular providence of God, are particularly recorded by Josephus. Blood - War and slaughter. Fire - Burnings of houses and towns, involving all in clouds of smoke.
Robert Jamieson, A. R. Fausset and David Brown
2:19 I will show wonders, &c.--referring to the signs which were to precede the destruction of Jerusalem (see on Lk 21:25-28).
2:202:20: Արեգակն դարձցի ՚ի խաւա՛ր՝ եւ լուսին յարիւն, մինչչեւ՛ եկեալ իցէ օր Տեառն մեծ եւ երեւելի[2113]։ [2113] Ոմանք. Մեծն եւ երեւելի. կամ՝ մեծ եւ երեւելին։
20. արեգակը խաւար պիտի դառնայ, եւ լուսինը՝ կարմիր, ինչպէս արիւն, քանի դեռ չի եկել Տիրոջ մեծ ու երեւելի օրը:
20 Արեւը խաւարի պիտի դառնայ եւ լուսինը՝ արիւնի, դեռ Տէրոջը մեծ ու երեւելի օրը չեկած։
Արեգակն դարձցի ի խաւար, եւ լուսին` յարիւն, մինչչեւ եկեալ իցէ օր Տեառն մեծ եւ երեւելի:

2:20: Արեգակն դարձցի ՚ի խաւա՛ր՝ եւ լուսին յարիւն, մինչչեւ՛ եկեալ իցէ օր Տեառն մեծ եւ երեւելի[2113]։
[2113] Ոմանք. Մեծն եւ երեւելի. կամ՝ մեծ եւ երեւելին։
20. արեգակը խաւար պիտի դառնայ, եւ լուսինը՝ կարմիր, ինչպէս արիւն, քանի դեռ չի եկել Տիրոջ մեծ ու երեւելի օրը:
20 Արեւը խաւարի պիտի դառնայ եւ լուսինը՝ արիւնի, դեռ Տէրոջը մեծ ու երեւելի օրը չեկած։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Солнце превратится во тьму, и луна--в кровь, прежде нежели наступит день Господень, великий и славный.
2:20  ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.
2:20. ὁ ( the-one ) ἥλιος ( a-sun ) μεταστραφήσεται ( it-shall-be-beturned-with ) εἰς ( into ) σκότος ( to-an-obscurity ) καὶ ( and ) ἡ ( the-one ) σελήνη ( a-moon ) εἰς ( into ) αἷμα ( to-a-blood ) πρὶν ( ere ) ἐλθεῖν ( to-have-had-came ) ἡμέραν ( to-a-day ) Κυρίου ( of-Authority-belonged ) τὴν ( to-the-one ) μεγάλην ( to-great ) καὶ ( and ) ἐπιφανῆ . ( to-manifested-upon )
2:20. sol convertetur in tenebras et luna in sanguinem antequam veniat dies Domini magnus et manifestusThe sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord to come.
20. The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable :
2:20. The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord arrives.
2:20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:

20: Солнце превратится во тьму, и луна--в кровь, прежде нежели наступит день Господень, великий и славный.
2:20  ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.
2:20. sol convertetur in tenebras et luna in sanguinem antequam veniat dies Domini magnus et manifestus
The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord to come.
2:20. The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord arrives.
2:20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "День Господень...", т. е. день Мессии, или время Мессии; по новозаветному словоупотреблению день суда Мессии над миром, день страшного суда.

"Великий и славный..." - великий - по величию и решительному для человечества значению суда; славный (epifanh) - потому что Господь придет во славе Своей.
Adam Clarke: Commentary on the Bible - 1831
2:20: The sun shall be turned into darkness, and the moon into blood - These are figurative representations of eclipses, intended most probably to point out the fall of the civil and ecclesiastical state in Judea: see the notes on Mat 24:29. That the Sun is darkened when a total eclipse takes place, and that the Moon appears of a bloody hue in such circumstances, every person knows.
Albert Barnes: Notes on the Bible - 1834
2:20: The sun shall be turned into darkness - See the notes on Mat 24:29. The same images used here with reference to the sun and moon are used also there: They occur not infrequently, Mar 13:24; Pe2 3:7-10. The shining of the sun is an emblem of prosperity; the withdrawing, the eclipse, or the setting of the sun is an emblem of calamity, and is often thus need in the Scriptures, Isa 60:20; Jer 15:9; Eze 32:7; Amo 8:9; Rev 6:12; Rev 8:12; Rev 9:2; Rev 16:8. To say that the sun is darkened, or turned into darkness, is an image of calamity, and especially of the calamities of war, when the smoke of burning cities rises to heaven and obscures his light. This is not, therefore, to be taken literally, nor does it afford any indication of what will be at the end of the world in regard to the sun.
The moon into blood - The word "blood" here means that obscure, sanguinary color which the moon has when the atmosphere is filled with smoke and vapor, and especially the lurid and alarming appearance which it assumes when smoke and flames are thrown up by earthquakes and fiery eruptions, Rev 6:12, "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake, and the sun became black as sackcloth of hair, and the moon became as blood," Rev 8:8. In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and earthquakes. As these things are mat 24 applied to the destruction of Jerusalem; as they actually occurred pRev_ious to that event (see the notes on mat 24), it may be supposed that the prophecy in Joel had an immediate reference to that. The meaning of the quotation by Peter in this place therefore is, that what occurred on the day of Pentecost was the beginning of the serges of wonders that was to take place during the times of the Messiah. It is not intimated that those scenes were to close or to be exhausted in that age. They may precede that great day of the Lord which is yet to come in view of the whole earth.
That great and notable day of the Lord - This is called the great day of the Lord, because on that day he will be signally manifested, more impressively and strikingly than on other times. The word "notable," ἐπιφανῆ epiphanē, means "signal, illustrious, distinguished." In Joel the word is "terrible or fearful"; a word applicable to days of calamity, and trial, and judgment. The Greek word here rendered notable is also in the Septuagint frequently used to denote "calamity" or "times of judgment," Deu 10:21; Sa2 7:23. This will apply to any day in which God signally manifests himself, but particularly to a day when he shall come forth to punish people, as at the destruction of Jerusalem, or at the day of judgment. The meaning is, that those wonders would take place before that distinguished day should arrive when God would come forth in judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: sun: Isa 13:9, Isa 13:15, Isa 24:23; Jer 4:23; Amo 8:9; Mat 24:29, Mat 27:45; Mar 13:24; Luk 21:25; Pe2 3:7, Pe2 3:10; Rev 6:12, Rev 16:8
great: Isa 2:12-21, Isa 34:8; Joe 2:1, Joe 3:14; Zep 2:2, Zep 2:3; Mal 4:5; Co1 5:5; Th1 5:2; Pe2 3:10
John Gill
2:20 The sun shall be turned into darkness,.... As at the death of Christ, by a total eclipse of it:
and the moon into blood; as at the opening of the sixth seal, Rev_ 6:12.
before that great and notable day of the Lord come; when he shall come in power and great glory, as he did in a few years after this, to take vengeance on the Jews, and destroy their nation, city, and temple; in which there was a display of his greatness, and power, and which was awful and "terrible" to them, as in Joel it is called; see Gill on Mt 24:29.
John Wesley
2:20 The moon shall be turned into blood - A bloody colour: before the day of the Lord - Eminently the last day; though not excluding any other day or season, wherein the Lord shall manifest his glory, in taking vengeance of his adversaries.
2:212:21: Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն՝ կեցցէ՛։ բ
21. Եւ պիտի լինի այնպէս, որ ամէն ոք, որ Տիրոջ անունը կանչի, պիտի փրկուի»:
21 Եւ պիտի ըլլայ որ ամէն ո՛վ որ Տէրոջը անունը կանչէ՝ պիտի փրկուի’։
Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն` կեցցէ:

2:21: Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն՝ կեցցէ՛։ բ
21. Եւ պիտի լինի այնպէս, որ ամէն ոք, որ Տիրոջ անունը կանչի, պիտի փրկուի»:
21 Եւ պիտի ըլլայ որ ամէն ո՛վ որ Տէրոջը անունը կանչէ՝ պիտի փրկուի’։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: И будет: всякий, кто призовет имя Господне, спасется.
2:21  καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.
2:21. Καὶ ( And ) ἔσται ( it-shall-be ) πᾶς ( all ) ὃς ( which ) ἐὰν ( if-ever ) ἐπικαλέσηται ( it-might-have-called-upon-unto ) τὸ ( to-the-one ) ὄνομα ( to-a-name ) Κυρίου ( of-Authority-belonged ) σωθήσεται . ( it-shall-be-saved )
2:21. et erit omnis quicumque invocaverit nomen Domini salvus eritAnd it shalt come to pass, that whosoever shall call upon the name of the Lord shall be saved.
21. And it shall be, that whosoever shall call on the name of the Lord shall be saved.
2:21. And this shall be: whoever shall invoke the name of the Lord will be saved.’
2:21. And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved.
And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved:

21: И будет: всякий, кто призовет имя Господне, спасется.
2:21  καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.
2:21. et erit omnis quicumque invocaverit nomen Domini salvus erit
And it shalt come to pass, that whosoever shall call upon the name of the Lord shall be saved.
2:21. And this shall be: whoever shall invoke the name of the Lord will be saved.’
2:21. And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Страшный для неверующих и нечестивых, последний суд будет, однако, спасителен для всех, "кто призовет имя Господне..." - призовет не просто, ибо не всякий, говорит Христос говорящий мне: Господи, Господи! войдет в Царство Небесное, но призовет с усердием, при хорошей жизни, с должным дерзновением..." (3лaт. ). Таким образом, здесь разумеются истинно верующие в Господа - праведники.

Прилагая все это пророчество к событию дня Пятидесятницы, апостол, очевидно, не представляет его исполнившимся вполне в этот день, а указывает только начало его исполнения, долженствующего продолжаться в течение ведомых одному Богу долгих времен, до последнего конца всего.
Adam Clarke: Commentary on the Bible - 1831
2:21: Whosoever shall call on the name of the Lord shall be saved - The predicted ruin is now impending; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known; and that All the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on Mat 24:13.
Albert Barnes: Notes on the Bible - 1834
2:21: Whosoever shall call - In the midst of these wonders and dangers, whosoever should call on the Lord should be delivered (Joel). The name of the Lord is the same as the Lord himself. It is a Hebraism, signifying to call on the Lord, Psa 79:6; Zac 13:9.
Shall be saved - In Hebrew, shall be delivered, that is, from impending calamities. When they threaten, and God is coming forth to judge them, it shall be that those who are characterized as those who call on the Lord shall be delivered. This is equally true at all times. It is remarkable that no Christians perished in the siege of Jerusalem. Though more than a million of Jews perished, yet the followers of Christ who were there, having been warned by him, when they saw the signs of the Romans approaching, withdrew to Aelia, and were preserved. So it shall be in the day of judgment. All whose character it has been that "they called on God" will then be saved. While the wicked will then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his favor and mercy will find deliverance. The use which Peter makes of this passage is this: Calamities were about to come; the day of judgment was approaching; they were passing through the last days of the earth's history, and therefore it became them to call on the name of the Lord, and to obtain deliverance from the dangers which impended over the guilty. There can be little doubt that Peter intended to apply this to the Messiah, and that by the name of the Lord he meant the Lord Jesus. See Co1 1:2. Paul makes the same use of the passage, expressly applying it to the Lord Jesus Christ, Rom 10:13-14. In Joel, the word translated "Lord" is יהוה Yahweh, the incommunicable and unique name of God; and the use of the passage before us in the New Testament shows how the apostles regarded the Lord Jesus Christ, and proves that they had no hesitation in applying to him names and attributes which could belong to no one but God.
This verse teaches us:
1. That in prospect of the judgments of God which are to come, we should make preparation. We shall be called to pass through the closing scenes of this earth; the time when the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shall come.
2. It is easy to be saved. All that God requires of us is to call upon him, to pray to him, and he will answer and save. If people will not do so easy a thing as to call on God, and ask him for salvation, it is obviously proper that they should be cast off. The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner.
And from this part of Peter's vindication of the scene on the day of Pentecost we may learn also:
1. That Rev_ivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, etc., as what was to take place in the last days, that is, in the indefinite and large tract of time which was to come, under the administration of the Messiah. His remarks are by no means limited to the day of Pentecost. They are as applicable to future periods as to that time; and we are to expect it as a part of Christian history, that the Holy Spirit will be sent down to awaken and convert people.
2. This will also vindicate Rev_ivals from all the changes which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, etc., which have been alleged against Rev_ivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. If that work could be vindicated, then modern Rev_ivals may be. If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the apostles; if they felt deep concern to vindicate it from the charge brought against it, then Christians and Christian ministers now should feel similar solicitude to defend Rev_ivals, and not be found among their Rev_ilers, their calumniators, or their foes. There will be enemies enough of the work of the Holy Spirit without the aid of professed Christians, and that man possesses no enviable feelings or character who is found with the enemies of God and his Christ in opposing the mighty work of the Holy Spirit on the human heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: whosoever: Act 9:11, Act 9:15, Act 22:16; Psa 86:5; Joe 2:32; Mat 28:19; Rom 10:12, Rom 10:13; Co1 1:2; Heb 4:16
Geneva 1599
2:21 (4) And it shall come to pass, [that] whosoever shall (n) call on the name of the Lord shall be saved.
(4) The most important use of all the gifts of the Holy Spirit is to bring men to salvation by faith.
(n) These words "call on" signify in Holy Scriptures and earnest praying and craving for help from God's hand.
John Gill
2:21 And it shall come to pass,.... Even at that time, when these signs shall appear, and the destruction is hastening on, that
whosoever shall call on the name of the Lord; shall believe in the Lord Jesus Christ with the heart, and shall confess him with the mouth, and shall worship him in Spirit and in truth, and submit to all his ordinances and commands; for invocation of the Lord includes the whole of worship, internal and external:
shall be saved; or delivered from that temporal destruction which came upon the Jews, as the Christians were by removing from Jerusalem to Pella, as they were directed (u); and shall be saved with a spiritual and everlasting salvation by Jesus Christ; see Gill on Rom 10:13.
(u) Vid. Euseb. Eccl. Hist. l. 3. c. 5.
John Wesley
2:21 But - whosoever shall call on the name of the Lord - This expression implies the whole of religion, and particularly prayer uttered in faith; shall be saved - From all those plagues; from sin and hell.
Robert Jamieson, A. R. Fausset and David Brown
2:21 whosoever shall call on the name of the Lord shall be saved--This points to the permanent establishment of the economy of salvation, which followed on the breaking up of the Jewish state.
2:222:22: Արք Իսրայէլացիք. լուարո՛ւք զբանս զայսոսիկ. զՅիսուս Նազովրացի զայր ցուցեալ յԱստուծոյ ՚ի ձեզ, զօրութեամբ եւ նշանօ՛ք եւ արուեստիւք, զոր արար նովաւ Աստուած ՚ի միջի ձերում. որպէս եւ դո՛ւք իսկ գիտէք[2114] [2114] Ոմանք. Ցուցեալ ձեզ յԱստուծոյ զօրութեամբ։ Ամենայն գրչագիրք համաձայն մերումս դնեն զկետն յետոյ. Գիտէք (23) զնա. նկատեալ. ուր Ոսկան ըստ Լատինականին տրոհէ՝ գիտէք։ (23) Զնա նկա՛՛։
22. Ո՛վ իսրայէլացիներ, լսեցէ՛ք այս խօսքերը. Յիսուս Նազովրեցուն՝ այն մարդուն, որին Աստուած ձեզ ներկայացրեց զօրութեամբ, նշաններով ու զարմանալի գործերով, որ Աստուած նրա միջոցով արեց ձեր մէջ, ինչպէս դուք իսկ գիտէք այդ,
22 Ո՛վ Իսրայելացի մարդիկ, լսեցէ՛ք այս խօսքերը, Յիսուս Նազովրեցին, Աստուծմէ ձեզի ցուցուած մարդ մը զօրութիւններով ու հրաշքներով եւ նշաններով, որոնք Աստուած անոր ձեռքով ըրաւ ձեր մէջ, ինչպէս դուք ալ գիտէք,
Արք Իսրայելացիք, լուարուք զբանս զայսոսիկ. զՅիսուս Նազովրեցի, զայր ցուցեալ յԱստուծոյ ի ձեզ զօրութեամբ եւ նշանօք եւ արուեստիւք, զոր արար նովաւ Աստուած ի միջի ձերում, որպէս եւ դուք իսկ գիտէք:

2:22: Արք Իսրայէլացիք. լուարո՛ւք զբանս զայսոսիկ. զՅիսուս Նազովրացի զայր ցուցեալ յԱստուծոյ ՚ի ձեզ, զօրութեամբ եւ նշանօ՛ք եւ արուեստիւք, զոր արար նովաւ Աստուած ՚ի միջի ձերում. որպէս եւ դո՛ւք իսկ գիտէք[2114]
[2114] Ոմանք. Ցուցեալ ձեզ յԱստուծոյ զօրութեամբ։ Ամենայն գրչագիրք համաձայն մերումս դնեն զկետն յետոյ. Գիտէք (23) զնա. նկատեալ. ուր Ոսկան ըստ Լատինականին տրոհէ՝ գիտէք։ (23) Զնա նկա՛՛։
22. Ո՛վ իսրայէլացիներ, լսեցէ՛ք այս խօսքերը. Յիսուս Նազովրեցուն՝ այն մարդուն, որին Աստուած ձեզ ներկայացրեց զօրութեամբ, նշաններով ու զարմանալի գործերով, որ Աստուած նրա միջոցով արեց ձեր մէջ, ինչպէս դուք իսկ գիտէք այդ,
22 Ո՛վ Իսրայելացի մարդիկ, լսեցէ՛ք այս խօսքերը, Յիսուս Նազովրեցին, Աստուծմէ ձեզի ցուցուած մարդ մը զօրութիւններով ու հրաշքներով եւ նշաններով, որոնք Աստուած անոր ձեռքով ըրաւ ձեր մէջ, ինչպէս դուք ալ գիտէք,
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Мужи Израильские! выслушайте слова сии: Иисуса Назорея, Мужа, засвидетельствованного вам от Бога силами и чудесами и знамениями, которые Бог сотворил через Него среди вас, как и сами знаете,
2:22  ἄνδρες ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· ἰησοῦν τὸν ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι᾽ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
2:22. Ἄνδρες (Men) Ἰσραηλεῖται, (Israel-belongers,"ἀκούσατε (ye-should-have-heard) τοὺς (to-the-ones) λόγους (to-forthees) τούτους. (to-the-ones-these) Ἰησοῦν (To-an-Iesous) τὸν (to-the-one) Ναζωραῖον, (to-Nazora-belonged) ἄνδρα (to-a-man) ἀποδεδειγμένον (to-having-had-come-to-be-en-showed-off) ἀπὸ (off) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰς (into) ὑμᾶς (to-ye) δυνάμεσι (unto-abilities) καὶ (and) τέρασι (unto-anomalies) καὶ (and) σημείοις (unto-signlets-of) οἷς ( unto-which ) ἐποίησεν (it-did-unto) δι' (through) αὐτοῦ (of-it,"ὁ (the-one) θεὸς (a-Deity,"ἐν (in) μέσῳ (unto-middle) ὑμῶν, (of-ye) καθὼς (down-as) αὐτοὶ (them) οἴδατε, (ye-had-come-to-see,"
2:22. viri israhelitae audite verba haec Iesum Nazarenum virum adprobatum a Deo in vobis virtutibus et prodigiis et signis quae fecit per illum Deus in medio vestri sicut vos scitisYe men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him, in the midst of you, as you also know:
22. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs, which God did by him in the midst of you, even as ye yourselves know;
2:22. Men of Israel, hear these words: Jesus the Nazarene is a man confirmed by God among you through the miracles and wonders and signs that God accomplished through him in your midst, just as you also know.
2:22. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

22: Мужи Израильские! выслушайте слова сии: Иисуса Назорея, Мужа, засвидетельствованного вам от Бога силами и чудесами и знамениями, которые Бог сотворил через Него среди вас, как и сами знаете,
2:22  ἄνδρες ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· ἰησοῦν τὸν ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι᾽ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
2:22. viri israhelitae audite verba haec Iesum Nazarenum virum adprobatum a Deo in vobis virtutibus et prodigiis et signis quae fecit per illum Deus in medio vestri sicut vos scitis
Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him, in the midst of you, as you also know:
2:22. Men of Israel, hear these words: Jesus the Nazarene is a man confirmed by God among you through the miracles and wonders and signs that God accomplished through him in your midst, just as you also know.
2:22. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Переходя к проповеди об Иисусе, апостол - по словам Златоуста - "ничего не говорит высокого, а начинает свою речь крайне уничиженно..., с мудрою предосторожностью, чтобы не отягчить слуха неверующих".

"Мужа, засвидетельствованного вам от Бога...", т. е. в его Мессианском достоинстве и посланничестве.

"Знамениями, которые Бог сотворил чрез Него..." "Не говорит: Он Сам сотворил, но Бог через Него, для того, чтобы скромностью лучше привлечь их..." - по толкованию Златоуста.

"Среди вас..." - ближайшим образом, здесь, как и далее, разумеются, собственно, обитатели Иерусалима, а потом - и все присутствующие, не только как могущие иметь соприкосновение с Иисусом во время Его деятельности во всей Галилее и Иудее, но и как вообще представители народа, ответственного за деяние, имеющее столь важное общечеловеческое значение. В этом смысле говорится и дальнейшее - преданного, т. е. Иудою, взяли и, пригвоздив руками беззаконных, т. е. языческих властей и вообще распинателей Христовых, убили (23: ст. ).
Adam Clarke: Commentary on the Bible - 1831
2:22: A man approved of God - Αποδεδειγμενον, celebrated, famous. The sense of the verse seems to be this: Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs; and all these done in such profusion as had never been done by the best of your most accredited prophets. And these signs, etc., were such as demonstrated his Divine mission.
Albert Barnes: Notes on the Bible - 1834
2:22: Ye men of Israel - Descendants of Israel or Jacob, that is, Jews. Peter proceeds now to the third part of his argument, to show that Jesus Christ had been raised up; that the scene which had occurred was in accordance with his promise, was proof of his resurrection, and of his exaltation to be the Messiah; and that, therefore, they should repent for their great sin in having put their own Messiah to death.
A man approved of God - A man who was shown or demonstrated to have the approbation of God, or to have been sent by him.
By miracles, and wonders, and signs - The first of these words properly means the displays of power which Jesus made; the second, the unusual or remarkable events which attended him, as suited to excite wonder or amazement; the third, the sights or proofs that he was from God. Together, they denote the array or series of remarkable works - raising the dead, healing the sick, etc., which showed that Jesus was sent from God. The proof which they furnished that he was from God was this, that He would not confer such power on an impostor, and that therefore Jesus was what he pretended to be.
Which God did, by him - The Lord Jesus himself often traced his power to do these things to his commission from the Father, but he did it in such a way as to show that he was closely united to him, Joh 5:19, Joh 5:30. Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing Jesus himself said, Joh 5:36, "The work which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." The great works which God has made in creation, as well as in redemption, he is represented as having done by his Son, Heb 1:2, "By whom also he made the worlds," Joh 1:3; Col 1:15-19.
In the midst of you - In your own land. It is also probable that many of the persons present had been witnesses of his miracles.
As ye yourselves also know - They knew it either by having witnessed them, or by the evidence which everywhere abounded of the truth that he had performed them. The Jews, even in the time of Christ, did not dare to call his miracles in question, Joh 15:24. While they admitted the miracle, they attempted to trace it to the influence of Beelzebub, Mat 9:34; Mar 3:22. So decided and numerous were the miracles of Jesus, that Peter here appeals to them as having been known by the Jews themselves to have been performed, and with a confidence that even riley could not deny it. On this he proceeds to rear his argument for the truth of his Messiahship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: men: Act 3:12, Act 5:35, Act 13:16, Act 21:28; Isa 41:14
Jesus: Act 4:10, Act 6:14, Act 22:8, Act 24:5, Act 26:9; Mat 2:23; Joh 1:45, Joh 19:19
a man: Act 10:37, Act 26:26; Mat 11:2-6; Luk 7:20-23, Luk 24:18; Joh 3:2, Joh 5:36, Joh 6:14, Joh 6:27; Joh 7:31, Joh 10:37, Joh 11:47, Joh 12:17, Joh 14:10, Joh 14:11, Joh 15:24; Heb 2:4
which: Act 14:27; Mat 9:8, Mat 12:28; Luk 11:20; Joh 5:17-20, Joh 9:33, Joh 11:40-42, Joh 14:10, Joh 14:11
Geneva 1599
2:22 (5) Ye men of Israel, hear these words; Jesus of Nazareth, a man (o) approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
(5) Christ, being innocent, was by God's providence crucified by wicked men.
(o) Who is by those works which God did by him so manifestly approved and admitted of, that no man can deny him.
John Gill
2:22 Ye men of Israel hear these words,.... The Arabic version prefaces this passage with these words, "in those days Peter stood and said unto the people"; as if it was not on the same day, and the following oration was a new one, and not a continued discourse with the former; whereas it was delivered at the same time, and is in connection with what goes before. Only the apostle having finished the vindication of his brethren, and the whole society, and set that matter in a clear light; and being willing to take this opportunity of preaching Christ to the Jews, addresses them under another character in a new form of words, though to the same sense as in Acts 2:14 in order to soften their minds, and raise their attention, and proceeds to describe the person, the subject of his following discourse:
Jesus of Nazareth; first by his name Jesus, which the angel gave him before his birth; and that for this reason, because he is the Saviour of his people from their sins, and which his name signifies; and next by the place, not where he was born, for that was Bethlehem, but where he was educated and brought up, and where he lived the greatest part of his life, Nazareth, a city in Galilee; whence he was so called, generally by way of contempt, and not so much to distinguish him from any of the same name:
a man approved of God; he was truly and really a man, who in his incarnation assumed a true body, and a reasonable soul; but he was not a mere man, and much less a common and ordinary man: he was the famous son of man the Scriptures speak of; the man of God's right hand, the man his fellow, a great, mighty, and wonderful man: "approved by God"; or shown, declared, and demonstrated by him, to be sent by him in human nature, to be the true Messiah and Saviour of the world, who was the chosen of God, loved and honoured by him, whom he sealed, and bore a testimony to; and that not privately, but openly and publicly:
among you; in the face of all the people in Jerusalem, and in the temple, and at the time of public feasts:
by miracles, and wonders, and signs; by dispossessing devils, cleansing lepers, restoring sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, and by raising the dead:
which God did by him in the midst of you; not but that he did the miracles himself, as and the Son of God; but as he was man, God did them, by his human nature, as the instrument: the meaning is, that his miracles were wrought by a divine power, and not by a diabolical influence, by Beelzebub the prince of devils, as the Pharisees blasphemously said of him; and these were done, not in a corner, but in the midst of them:
as ye yourselves also know; for they must be sensible and convicted in their own consciences, not only that these things were done by him, but that they could not be done by him, unless God was with him, or he was from God; and so were testimonies both of the divine approbation of him, and of his deity and Messiahship.
Robert Jamieson, A. R. Fausset and David Brown
2:22 a man approved of God--rather, "authenticated," "proved," or "demonstrated to be from God."
by miracles . . . which God did by him--This is not a low view of our Lord's miracles, as has been alleged, nor inconsistent with Jn 2:11, but is in strict accordance with His progress from humiliation to glory, and with His own words in Jn 5:19. This view of Christ is here dwelt on to exhibit to the Jews the whole course of Jesus of Nazareth as the ordinance and doing of the God of Israel [ALFORD].
2:232:23: զնա. նկատեալ խորհրդով եւ կանխագիտութեամբն Աստուծոյ, մատնեալ ՚ի ձեռաց անօրինաց՝ բեւեռեալ ՚ի փայտի սպանէք[2115]. [2115] ՚Ի լուս՛՛. ՚ի վերայ՝ նկատեալ, նշանակի՝ սամանեալ. զոր ոմանք առեալ մուծին ՚ի կարգի բնաբանին, գրելով. զնա՝ սահմանեալ խորհրդով։ Ամենայն գրչագիրք համաձայն մերումս ունին՝ ՚ի ձեռաց անօր՛՛. բաց ՚ի միոյ նոր օրինակէ որ գրէ ՚ի ձեռն անօ՛՛. եւ այլ միում որ ընդ Ոսկանայ դնէ՝ ՚ի ձեռս անօ՛՛։ Օրինակ մի. ՚Ի խաչափայտի սպանէք։
23. Աստծու սահմանած խորհրդով եւ կանխագիտութեամբ անօրէնների ձեռքը մատնելով՝ խաչափայտի վրայ գամեցիք եւ սպանեցիք.
23 Անիկա Աստուծոյ որոշած խորհրդովը եւ կանխագիտութիւնովը մատնուած ըլլալով՝ առիք եւ անօրէններու* ձեռքով փայտի վրայ գամելով սպաննեցիք.
զնա, նկատեալ խորհրդով եւ կանխագիտութեամբն Աստուծոյ [6]մատնեալ, ի ձեռս`` անօրինաց բեւեռեալ ի փայտի սպանէք:

2:23: զնա. նկատեալ խորհրդով եւ կանխագիտութեամբն Աստուծոյ, մատնեալ ՚ի ձեռաց անօրինաց՝ բեւեռեալ ՚ի փայտի սպանէք[2115].
[2115] ՚Ի լուս՛՛. ՚ի վերայ՝ նկատեալ, նշանակի՝ սամանեալ. զոր ոմանք առեալ մուծին ՚ի կարգի բնաբանին, գրելով. զնա՝ սահմանեալ խորհրդով։ Ամենայն գրչագիրք համաձայն մերումս ունին՝ ՚ի ձեռաց անօր՛՛. բաց ՚ի միոյ նոր օրինակէ որ գրէ ՚ի ձեռն անօ՛՛. եւ այլ միում որ ընդ Ոսկանայ դնէ՝ ՚ի ձեռս անօ՛՛։ Օրինակ մի. ՚Ի խաչափայտի սպանէք։
23. Աստծու սահմանած խորհրդով եւ կանխագիտութեամբ անօրէնների ձեռքը մատնելով՝ խաչափայտի վրայ գամեցիք եւ սպանեցիք.
23 Անիկա Աստուծոյ որոշած խորհրդովը եւ կանխագիտութիւնովը մատնուած ըլլալով՝ առիք եւ անօրէններու* ձեռքով փայտի վրայ գամելով սպաննեցիք.
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Сего, по определенному совету и предведению Божию преданного, вы взяли и, пригвоздив руками беззаконных, убили;
2:23  τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
2:23. τοῦτον (to-the-one-this) τῇ (unto-the-one) ὡρισμένῃ (unto-having-had-come-to-be-bounded-to) βουλῇ (unto-a-purposing) καὶ (and) προγνώσει (unto-an-acquainting-before) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἔκδοτον (to-given-out) διὰ (through) χειρὸς (of-a-hand) ἀνόμων ( of-un-parceleed ) προσπήξαντες ( having-en-pitched-toward ) ἀνείλατε, (ye-sectioned-up,"
2:23. hunc definito consilio et praescientia Dei traditum per manus iniquorum adfigentes interemistisThis same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain.
23. him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay:
2:23. This man, under the definitive plan and foreknowledge of God, was delivered by the hands of the unjust, afflicted, and put to death.
2:23. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

23: Сего, по определенному совету и предведению Божию преданного, вы взяли и, пригвоздив руками беззаконных, убили;
2:23  τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
2:23. hunc definito consilio et praescientia Dei traditum per manus iniquorum adfigentes interemistis
This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain.
2:23. This man, under the definitive plan and foreknowledge of God, was delivered by the hands of the unjust, afflicted, and put to death.
2:23. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
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: Для уяснения странного, по-видимому, обстоятельства, что столь засвидетельствованный от Бога муж (Иисус) мог быть распят руками беззаконных, апостол прибавляет, что это случилось "по определенному совету и предведению Божию..." (ср. Рим VIII:29; Евр X:5-7), или как толкует блаж. Феофилакт "не своею силою сделали то, на что дерзнули, потому что Он Сам соизволил на это и что это определено было свыше..."
Adam Clarke: Commentary on the Bible - 1831
2:23: Him, being delivered by the determinate counsel - Bp. Pearce paraphrases the words thus: Him having been given forth; i.e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in Joh 1:14; see also Act 4:28.
Kypke contends that εκδοτον, delivered, does not refer to God, but to Judas the traitor "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting."
By the determinate counsel, ὡρισμενῃ βουλῃ; that counsel of God which defined the time, place, and circumstance, according (προγνωσει) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to show the Jews that it was not through Christ's weakness or inability to defend himself that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, Rev 13:8, to give his Son a sacrifice for sin; and the treachery of Judas, and the malice of the Jews were only the incidental means by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice, but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter.
By wicked hands have crucified and slain - I think this refers to the Romans, and not to the Jews; the former being the agents, to execute the evil purposes of the latter. It is well known that the Jews acknowledged that they had no power to put our Lord to death, Joh 18:31, and it is as well known that the punishment of the cross was not a Jewish, but a Roman, punishment: hence we may infer that by δια χειρων ανομων, by the hands of the wicked, the Romans are meant, being called ανομοι, without law, because they had no revelation from God; whereas the others had what was emphatically termed ὁ νομος του Θεου, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans.
Albert Barnes: Notes on the Bible - 1834
2:23: Him, being delivered - ἔκδοτον ekdoton. This word, delivered, is used commonly of those who are surrendered or delivered into the hands of enemies or adversaries. It means that Jesus was surrendered, or given up to his enemies by those who should have been his protectors. Thus, he was delivered to the chief priests, Mar 10:33. Pilate released Barabbas, and delivered Jesus to their will, Mar 15:15; Luk 23:25. He was delivered unto the Gentiles, Luk 18:32; the chief priests delivered him to Pilate, Mat 27:2; and Pilate delivered him to be crucified, Mat 27:26; Joh 19:16. In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen to another, until they succeeded in procuring his death. It may also be implied here that he was given or surrendered by God Himself to the hands of people. Thus, he is represented to have been given by God, Joh 3:16; Jo1 4:9-10. The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," etc. The Arabic, "Him, delivered to you by the hands of the wicked, you received, and after you had mocked him you slew him."
By the determinate counsel - The word translated "determinate" - τῇ ὡρίσμένῃ tē hō rismenē - mean, properly, "what is defined, marked out, or bounded; as, to mark out or define the boundary of a field," etc. See Rom 1:1, Rom 1:4. In Act 10:42, it is translated "ordained of God"; denoting His purpose that it should be so, that is, that Jesus should be the Judge of quick and dead; Luk 22:22, "The Son of man goeth as it is determined of him," that is, as God has purposed or determined beforehand that he should go; Act 11:29, "The disciples ... determined to send relief unto the brethren which dwelt in Judea," that is, they resolved or purposed beforehand to do it; Act 17:26, "God ...'hath determined' the times before appointed and fixed," etc. In all these places there is the idea of a purpose, intention, or plan implying intention, and marking out or fixing the boundaries to some future action or evens. The word implies that the death of Jesus was resolved by God before it took place. And this truth is established by all the predictions made in the Old Testament, and by the Saviour himself. God was not compelled to give up his Son. There was no claim on him for it. He had a right, therefore, to determine when and how it should be done. The fact, moreover, that this was predicted, shows that it was fixed or resolved on. No event can be foretold, evidently, unless it be certain that it will take place. The event, therefore, must in some way be fixed or resolved on beforehand,
Counsel - βουλή boulē. This word properly denotes "purpose, decree, will." It expresses the act of the mind in willing, or the purpose or design which is formed. Here it means the purpose or will of God; it was his plan or decree that Jesus should be delivered: Act 4:28, "For to do whatsoever thy hand and thy counsel ἡ βουλή σου hē boulē sou determined before to be done"; Eph 1:11, "Who worketh all things after the counsel of his own will"; Heb 6:17, "God willing ... to show ... the immutability of his counsel." See Act 20:27; Co1 4:5; Luk 23:51. The word here, therefore, proves that Jesus was delivered by the deliberate purpose of God; that it was according to his pRev_ious intention and design. The reason why this was insisted on by Peter was that he might convince the Jews that Jesus was not delivered by weakness, or because he was unable to rescue himself. Such an opinion would have been inconsistent with the belief that he was the Messiah. It was important, then, to assert the dignity of Jesus, and to show that his death was in accordance with the fixed design of God, and therefore that it did not interfere in the least with his claims to be the Messiah. The same thing our Saviour has himself expressly affirmed, Joh 19:10-11; Joh 10:18; Mat 26:53.
Foreknowledge - This word denotes "the seeing beforehand of an event yet to take place." It implies:
1. Omniscience; and,
2. That the event is fixed and certain.
To foresee a contingent event, that is, to foresee that an event will take place when it may or may not take place, is an absurdity. Foreknowledge, therefore, implies that for some reason the event will certainly take place. What that reason As, however, God is represented in the Scriptures as purposing or determining future events; as they could not be foreseen by him unless he had so determined, so the word sometimes is used in the sense of determining beforehand, or as synonymous with decreeing, Rom 8:29; Rom 11:2. In this place the word is used to denote that the delivering up of Jesus was something more than a bare or naked decree. It implies that God did it according to his foresight of what would be the best time, place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is the case with all the decrees of God. It follows from this that the conduct of the Jews was foreknown. God was not disappointed in anything respecting their treatment of his Son, nor will he be disappointed in any of the actions of people. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure, Isa 46:10.
Ye have taken - See Mat 26:57. Ye Jews have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jesus, and many who had joined in the cry, "Crucify him, Luk 23:18-21. It was, at any rate, the act of the Jewish people by which this had been done. This was a striking instance of the fidelity of that preaching which says, as Nathan did to David, "Thou art the man!" Peter, once so timid that he denied his Lord, now charged this atrocious crime to his countrymen, regardless of their anger and his own danger. He did not deal in general accusations, but brought the charges home, and declared that they were the people who had been concerned in this amazing crime. No preaching can be successful that does not charge to people their personal guilt, and that does not fearlessly proclaim their ruin and danger.
By wicked hands - Greek: "through or by the hands of the lawless or wicked." This refers, doubtless, to Pilate and the Roman soldiers, through whose instrumentality this had been done. The reasons for supposing that this is the true interpretation of the passage are these:
(1) The Jews had not the power of inflicting death themselves.
(2) the term used here, "wicked," ἀνόμων anomō n, is not applicable to the Jews, but to the Romans. It properly means lawless, or those who had not the Law, and is often applied to the pagan, Rom 2:12, Rom 2:14; Co1 9:21.
(3) the punishment which was inflicted was a Roman punishment.
(4) it was a matter of fact that the Jews, though they had condemned him, yet had not put him to death themselves, but had demanded it of the Romans. But, though they had employed the Romans to do it, still they were the prime movers in the deed; they had plotted, and compassed, and demanded his death, and they were, therefore, not the less guilty. The maxim of the common law and of common sense is, "He who does a deed by the instrumentality of another is responsible for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them.
Have crucified - Greek: "Having affixed him to the cross, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. From this we may remark:
1. That this was one of the most amazing and awful crimes that could be charged to any people. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah whom they had put to death; the hope of their fathers; he who had been long promised by God, and the prospect of whose coming had so long cheered and animated the nation. They had now imbrued their hands in his blood, and stood charged with the awful crime of having murdered the Prince of Peace.
2. It is no mitigation of guilt that we do it by the instrumentality of others. It is often, if not always, a deepening and extending of the crime.
3. We have here a striking and clear instance of the doctrine that the decrees of God do not interfere with the free agency of people. This event was certainly determined beforehand. Nothing is clearer than this. It is here expressly asserted; and it had been foretold with undeviating certainty by the prophets. God had, for wise and gracious purposes, purposed or decreed in his own mind that his Son should die at the time and in the manner in which he did; for all the circumstances of his death, as well as of his birth and his life, were foretold; and yet in this the Jews and the Romans never supposed or alleged that they were compelled or cramped in what they did. They did what they chose. If in this case the decrees of God were not inconsistent with human freedom, neither can they be in any case. Between those decrees and the freedom of man there is no inconsistency, unless it could be shown - what never can be that God compels people to act contrary to their own will. In such a case there could be no freedom. But that is not the case with regard to the decrees of God. An act is what it is in itself; it can be contemplated and measured by itself. That it was foreseen, foreknown, or purposed does not alter its nature, anymore than it does that it be remembered after it is performed. The memory of what we have done does not destroy our freedom. "Our own purposes" in relation to our conduct do not destroy our freedom; nor can the purposes or designs of any other being violate one free moral action, unless he compels us to do a thing against our will.
4. We have here a proof that the decrees of God do not take away the moral character of an action. It does not prove that an action is innocent if it is shown that it is a part of the wise plan of God to permit it, Never was there a more atrocious crime than the crucifixion of the Son of God; and yet it was determined on in the divine counsels. So with all the deeds of human guilt. The purpose of God to permit them does not destroy their nature or make them innocent. They are what they are in themselves. The purpose of God does not change their character; and if it is right to push them in fact, they will be punished. If it is right for God to punish them, it was right to resolve to do it. The sinner must answer for his sins, not for the plans of his Maker; nor can he take shelter in the day of wrath against what he deserves in the plea that God has determined future events. If any people could have done it, it would have been those whom Peter addressed; yet neither he nor they felt that their guilt was in the least diminished by the fact that Jesus was "delivered by the determinate counsel and foreknowledge of God."
5. If this event was predetermined; if that act of amazing wickedness, when the Son of God was put to death, was fixed by the determinate counsel of God, then all the events leading to it, and the circumstances attending it, were also a part of the decree. The one could not be determined without the other.
6. If that event was determined, then others may also be consistently with human freedom and responsibility. There can be no deed of wickedness that will surpass that of crucifying the Son of God, and if the acts of his murderers were a part of the wise counsel of God, then on the same principle are we to suppose that all events are under his direction, and ordered by a purpose infinitely wise and good.
7. If the Jews could not take shelter from the charge of wickedness under the plea that it was foreordained, then no stoners can do it. This was as clear a case as can ever occur; and yet the apostle did not intimate that an excuse or mitigation for their sin could be pled from this cause. This case, therefore, meets all the excuses of sinners from this plea, and proves that those excuses will not avail them or save them in the day of judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: being: Act 3:18, Act 4:28, Act 13:27, Act 15:18; Psa 76:10; Isa 10:6, Isa 10:7, Isa 46:10, Isa 46:11; Dan 4:35; Dan 9:24-27; Mat 26:24; Luk 22:22, Luk 22:37, Luk 24:44-46; Joh 19:24, Joh 19:31-37; Rom 4:17, Rom 11:33-36; Pe1 1:20, Pe1 2:8; Jde 1:4; Rev 13:8
ye have: Act 3:13-15, Act 4:10, Act 4:11, Act 5:30, Act 7:52; Gen 50:20; Mat 27:20-25
Geneva 1599
2:23 Him, being delivered by the determinate counsel and (p) foreknowledge of God, ye have taken, and by wicked (q) hands have crucified and (r) slain:
(p) God's everlasting foreknowledge, which can neither be separated from his determinate counsel, as the Epicureans say, neither yet be the cause of evil: for God in his everlasting and unchangeable counsel appointed the wicked act of Judas to an excellent end: and God does that well which the instrument does wickedly.
(q) God's counsel does not excuse the Jews, whose hands were wicked.
(r) The fact is said to be theirs by whose counsel and urging on it is done.
John Gill
2:23 Him being delivered,.... By himself, according to his own will, for he gave, or delivered himself for his people; and by his Father, who spared him not, but delivered him up for us all; and by Judas, one of his disciples, who, for a sum of money, delivered him into the hands of the Jews; and by them he was delivered up to Pilate, the Roman governor; and by him back again to the Jews, and to the soldiers, to crucify him: and all this
by the determinate counsel and foreknowledge of God; God not only foreknew that it would be, but determined that it should be, who does all things after the counsel of his own will; and this for the salvation of his people, and for the glorifying of his divine perfections: though this fixed resolution, settled purpose, and wise determination of God, did not in the least excuse the sin of Judas in betraying him, or of Pilate in condemning him, or of the Jews in crucifying him; nor did it at all infringe the liberty of their wills in acting, who did what they did, not by force, but voluntarily:
ye have taken, and by wicked hands have crucified and slain; they took him in the garden, and bound him, and had him first before the high priest, then before Pilate, the Roman governor, and cried out with one voice, in a most vehement manner, for the crucifying of him, which, at their importunity, was granted, though no fault was found in him; and therefore are justly charged with slaying, or murdering him.
John Wesley
2:23 Him, being delivered by the determinate counsel and foreknowledge of God - The apostle here anticipates an objection, Why did God suffer such a person to be so treated? Did he not know what wicked men intended to do? And had he not power to prevent it? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment. But he did not exert that power, because he so loved the world! Because it was the determined counsel of his love, to redeem mankind from eternal death, by the death of his only - begotten Son.
Robert Jamieson, A. R. Fausset and David Brown
2:23 determinate counsel and foreknowledge--God's fixed plan and perfect foresight of all the steps involved in it.
ye have taken, and by wicked hands have crucified and slain--How strikingly is the criminality of Christ's murderers here presented in harmony with the eternal purpose to surrender Him into their hands!
2:242:24: զոր Աստուած յարո՛յց լուծեալ զերկունս մահու. քանզի ո՛չ էր հնար ըմբռնել նմա ՚ի նմանէ[2116]։ [2116] Ոմանք յաւելուն. Յարոյց ՚ի մեռելոց՝ լուծեալ... ոչ իսկ էր հնար։
24. նրան Աստուած յարութիւն տուեց՝ քանդելով մահուան կապանքները, քանի որ կարելի չէր, որ մահը իշխէր նրան:
24 Բայց Աստուած յարուցանեց զայն, մահուան ցաւերը քակելով, քանզի հնարաւոր չէր որ ինք անկէ բռնուի։
զոր Աստուած յարոյց` լուծեալ զերկունս մահու, քանզի ոչ էր հնար ըմբռնել նմա ի նմանէ:

2:24: զոր Աստուած յարո՛յց լուծեալ զերկունս մահու. քանզի ո՛չ էր հնար ըմբռնել նմա ՚ի նմանէ[2116]։
[2116] Ոմանք յաւելուն. Յարոյց ՚ի մեռելոց՝ լուծեալ... ոչ իսկ էր հնար։
24. նրան Աստուած յարութիւն տուեց՝ քանդելով մահուան կապանքները, քանի որ կարելի չէր, որ մահը իշխէր նրան:
24 Բայց Աստուած յարուցանեց զայն, մահուան ցաւերը քակելով, քանզի հնարաւոր չէր որ ինք անկէ բռնուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: но Бог воскресил Его, расторгнув узы смерти, потому что ей невозможно было удержать Его.
2:24  ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ·
2:24. ὃν (to-which) ὁ (the-one) θεὸς (a-Deity) ἀνέστησεν (it-stood-up) λύσας (having-loosed) τὰς (to-the-ones) ὠδῖνας (to-pangs) τοῦ (of-the-one) θανάτου, (of-a-death,"καθότι (down-to-which-a-one) οὐκ (not) ἦν (it-was) δυνατὸν (able) κρατεῖσθαι (to-be-secured-unto) αὐτὸν (to-it) ὑπ' (under) αὐτοῦ: (of-it)
2:24. quem Deus suscitavit solutis doloribus inferni iuxta quod inpossibile erat teneri illum ab eoWhom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it.
24. whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it.
2:24. And he whom God has raised up has broken the sorrows of Hell, for certainly it was impossible for him to be held by it.
2:24. Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it:

24: но Бог воскресил Его, расторгнув узы смерти, потому что ей невозможно было удержать Его.
2:24  ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ·
2:24. quem Deus suscitavit solutis doloribus inferni iuxta quod inpossibile erat teneri illum ab eo
Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it.
2:24. And he whom God has raised up has broken the sorrows of Hell, for certainly it was impossible for him to be held by it.
2:24. Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
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: "Бог воскресил Его..." - по толкованию блаж. Феофилакта: "если говорится, что Отец воскресил Его, так это по причине немощи слушателей; потому что - посредством кого действует Отец? Посредством Своей Силы, а сила Отца - Христос. И так Он Сам воскресил Себя, хотя и говорится, что Его воскресит Отец..." (ср. Ин V. 26; X:18).

"Расторгнув узы смерти..." - греч. lusaV taV wdinaV tuϋ qanatou... - точнее слав.: "разрешив болезни смертные". По толкованию блаженного Феофилакта - "смерть мучилась (как бы родами) и страшно страдала, когда одержала Его. Рождающая не удерживает находящегося в ней и не действует, но страдает и спешит освободиться. Прекрасно назвал воскресение разрешением болезней смерти, так что можно сказать: разорвав беременное и страдающее родами чрево, Христос Спаситель появляется и выходит как бы из какой рождающей утробы. Потому он и назван перворожденным из мертвых..."
Adam Clarke: Commentary on the Bible - 1831
2:24: Whom God hath raised up - For, as God alone gave him up to death, so God alone raised him up from death.
Having loosed the pains of death - It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of חבלי מות chebley maveth, in Psa 116:3, or חבלי שאול chebley sheol, in Psa 18:5, and in Sa2 22:6, to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that λυειν τας ωδινας θανατου, signifies rather to Remove the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ελυσε τον πυρετον, Removes or carries off the fever." So Strabo, speaking of the balm of Jericho, says, λυει δε κεφαλαλγιας θαυμαστως - it wonderfully Removes the headache, etc. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power.
Instead of θανατου, of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Ἁιδου, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion.
Albert Barnes: Notes on the Bible - 1834
2:24: Whom God hath raised up - This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death.
Having loosed the pains of death - The word "loosed," λύσας lusas, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Mat 21:2; Mar 1:7. Hence, it means to free or to liberate, Luk 13:16; Co1 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated "pains" often means "a cord or band."
The pains of death - ὠδῖνας τοῦ θάνατου ō dinas tou thanatou. The word translated "pains" denotes properly "the extreme sufferings of parturition, and then any severe or excruciating pangs." Hence, it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word of which this is the translation is cord or band. This, perhaps, was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus, death was represented under this image of a band that confined people, that pressed closely on them, that pRev_ented escape, and produced severe suffering. For this use of the word חבל chebel, see Psa 119:61; Isa 66:7; Jer 22:23; Hos 13:13. It is applied to death, Psa 18:5, "The snares of death pRev_ented me"; corresponding to the word "sorrows" in the pRev_ious part of the verse; Psa 116:3, "The sorrows of death compassed me, and the pains of hell (Hades or Sheol, the cords or pains that were binding me down to the grave) gat held on me."
We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; that he now set him free who had been encompassed by these pains or bonds until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave - subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor, or like Laocoon and his sons in the folds of the serpents from the Island of Tenedos.
It was not possible - This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself, but simply means that "in the circumstances of the case such an event could not be." Why it could not be he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the "Prince of life" Act 3:15; he had life in himself Joh 1:4; Joh 5:26; he had power to lay down his life and to take it again Jdg 10:18; and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death that is, the devil Heb 2:14; and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: God: Act 2:32, Act 3:15, Act 3:26, Act 10:40, Act 10:41, Act 13:30, Act 13:34, Act 17:31; Mat 27:63; Luke 24:1-53; Joh 2:19-21, Joh 10:18; Rom 4:24, Rom 6:4, Rom 8:11, Rom 8:34, Rom 14:9; Co1 6:14, Co1 15:12; Co2 4:14; Gal 1:1; Eph 1:20; Col 2:12; Th1 1:10; Heb 13:20; Pe1 1:21
loosed: Psa 116:3, Psa 116:4, Psa 116:16
because: Act 1:16; Isa 25:8, Isa 26:19, Isa 53:10; Hos 13:14; Luk 24:46; Joh 10:35, Joh 12:39; Heb 2:14; Rev 1:18
Geneva 1599
2:24 (6) Whom God hath raised up, having loosed the (s) pains of death: because it was not possible that he should be holden of it.
(6) As David foretold, Christ did not only rise again, but also was void of all decay in the grave.
(s) The death that was full of sorrow both of body and mind: therefore when death appeared conqueror and victor over those sorrows, Christ is rightly said to have overcome those sorrows of death when, as being dead, he overcame death, to live forever with his Father.
John Gill
2:24 Whom God raised up,.... From the dead; for though his life was taken away by men, he was raised to life again by God the Father, to whom the resurrection of Christ is generally ascribed, though not to the exclusion of Christ himself, and the blessed Spirit; and this being what the apostles were witnesses of, and the Jews endeavoured to stifle as much as they could, it being the sign Christ gave them of the truth of his Messiahship; and this being also a fundamental article of the Christian religion, the apostle enlarges upon it:
having loosed the pains of death; this may be understood either of what Christ had done for his people by dying for them; he had abolished death; he had took away its sting, and delivered them from the curse of it, having fulfilled the law, satisfied justice, and made full atonement for their sin; so that though they die, death is not a penal evil to them, nor shall they always continue under the power of it: or of what God did in raising Christ from the dead; he delivered him from the power of death, by which he was held in the grave, and which is expressed by a word which signifies pains and sorrows, even those of a woman in travail; which though he felt not now, he had gone through them; his low state in the grave was the effect of them; and these are said to be loosed when he was raised up, he being so entirely delivered from them, as that they should never come upon him more: and it is to be observed, that the same word in the Hebrew language, and so in the Chaldee and Syriac, in which Peter might speak, signifies both cords and sorrows; and we often read in Talmudic and Rabbinic (w) writings, of , "the sorrows", or "pains" of the Messiah. The death which Christ died, being the death of the cross, was a very painful one: he endured great pains in his body, smote with rods, and buffeted with the hands of men; by being scourged and whipped, and having a crown of thorns platted on his head; but the pains of the cross were still greater, his body being stretched out upon it, and fastened to it by nails drove through his hands and feet, and then reared up, and jogged in the earth, where he hung upon it in extreme agony, till he expired: and these pains he endured, not through want of love to him in his Father, who, as he does not willingly grieve and afflict the children of men, so neither would he his own Son; nor was it on account of any sin of his, for he knew none, nor did he commit any; but he was wounded, and bruised, and endured these sorrows and pains for the sins of his people: as he was their surety, it was necessary he should die, because the wages of sin is death, and the justice and veracity of God required it; and it was proper he should die the painful death of the cross, because of the types and prophecies of it, and chiefly that he might appear to be made a curse for his people: though more must be meant here than the pains he endured in the moment and article of death, since they ceased at death, and he was then freed from them; whereas the text speaks of a loosing him from them at his resurrection, which supposes that they continued on him until that time; wherefore these pains of death also signify the power and dominion death had over him, and continued to have over him in the grave; with the cords of which he was bound and held, till he was loosed by raising him from the dead. Dr. Goodwin is of opinion, that these words are to be understood, not of the resurrection of Christ's body from the pains and power of death, but at least chiefly of the recovery and revival of his soul from those spiritual agonies which attended him, and from which he was loosed and delivered before his death; and the rather, because as before observed, at death the pains of it are gone, the bitterness of it is over, and nothing is felt in the grave; besides, the word here used signifies the pains of a woman in travail, Th1 5:3 and seems best to agree with those inward sufferings of Christ, which are called "the travail of his soul", Is 53:11 and which, like the pangs of a woman in labour, came upon him gradually: four or five days before his death he said, "now is my soul troubled", Jn 12:27. The night in which he was betrayed, when he came into the garden, he began to be sorrowful, and heavy, and sore amazed; and at length he breaks out, and says, "my soul is exceeding sorrowful, even unto death", Mt 26:37 and after some time his pains increase, and being in agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood, Lk 22:44 but the sharpest pains were yet to come, and which he endured when on the cross, being forsaken by his God and Father, Mt 27:46 and which arose partly from the sins of his people, the filth and guilt of them laid upon him, which must be very distressing to his pure and holy mind; and from the wrath of God, and curse of the law, which he sustained as the punishment for them; and it was necessary he should bear the whole punishment due to sin, the punishment of sense, or feel the wrath of God, and the strokes of divine justice, and the punishment of loss, or be deprived of the divine presence; and these sorrows of soul may be well called the pains or sorrows of death, because they were unto death, and issued in it; a corporeal death followed upon them; and when he was in the garden, and on the cross, it might be truly said, "the sorrows of death compassed him about", Ps 18:4 but from these he was loosed just before his death, when he said, "it is finished"; the darkness was over; the light of God's countenance broke out upon him; he heard his cry, and helped him in the acceptable time, in the day of salvation; his anger, as a judge, was turned away from him, justice being entirely satisfied; and therefore it was not possible he should be held any longer with these cords and sorrows of death; for he being an infinite person, was able to bear all the wrath of God at once, which was due to sin, and therefore did not bring on him an eternal death as on the wicked, he sustaining and satisfying for all at once; and, like another Samson, broke asunder these cords like threads, and was loosed from them. But after all, though these are very great truths; yet, according to the order in which these words lie, being placed after the account of the crucifixion and death of Christ, they seem rather to respect the resurrection of his body, and the loosing it from the power and dominion of death; and in such sense as never to return to it, or any more feel the pains of it. One of Stephen's copies reads, "the pains of Hades", or the invisible state; and the Vulgate Latin version, "the pains of hell"; as in Ps 18:5 where the grave is meant; and the Syriac version, , "the pains", or "cords of the grave": the word "cords", or "bands", best agrees with the word "loosing"; and the Ethiopic version renders it, "the bands of death",
Because it was not possible he should be holden of it: of death, and under the power of it; partly, because of the power and dignity of his person, as the Son of God, he being still the Prince of life, and who by dying abolished death, and him that had the power of it; and partly, because as the surety of his people, he had made full satisfaction for sin, and had brought in an everlasting righteousness, and therefore ought in justice to be discharged, and detained a prisoner no longer; as also because of the prophecies of the Old Testament concerning his resurrection, which must be fulfilled, as follows,
(w) T. Bab. Sabbat, fol. 118. 2. & Sanhedrin, fol. 98. 2. Alkath Rocel, l. 1. p. 1. & passim.
John Wesley
2:24 Having loosed the pains of death - The word properly means, the pains of a woman in travail. As it was not possible that he should be held under it - Because the Scripture must needs be fulfilled.
Robert Jamieson, A. R. Fausset and David Brown
2:24 was not possible he should be holden of it--Glorious saying! It was indeed impossible that "the Living One" should remain "among the dead" (Lk 24:5); but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption.
2:252:25: Դաւի՛թ իսկ ասէ զնմանէ. Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի էր ընդ աջմէ իմմէ, զի մի սասանեցայց[2117]. [2117] Ոմանք. Զի էր ընդ աջմէ. կամ՝ յաջմէ իմմէ։
25. Ինքը Դաւիթը Յիսուսի մասին ասում է. Նախապէս Տիրոջը ամէն ժամ տեսնում էի իմ առաջ, որովհետեւ նա իմ աջում է, որպէսզի չսասանուեմ.
25 Վասն զի Դաւիթ անոր համար կ’ըսէ. ‘Ամէն ատեն Տէրը կը տեսնեմ իմ առջեւս, քանզի իմ աջ կողմս է, որպէս զի չսասանիմ.
Դաւիթ իսկ ասէ զնմանէ. Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի էր ընդ աջմէ իմմէ, զի մի՛ սասանեցայց:

2:25: Դաւի՛թ իսկ ասէ զնմանէ. Յառաջագոյն տեսանէի զՏէր առաջի իմ յամենայն ժամ, զի էր ընդ աջմէ իմմէ, զի մի սասանեցայց[2117].
[2117] Ոմանք. Զի էր ընդ աջմէ. կամ՝ յաջմէ իմմէ։
25. Ինքը Դաւիթը Յիսուսի մասին ասում է. Նախապէս Տիրոջը ամէն ժամ տեսնում էի իմ առաջ, որովհետեւ նա իմ աջում է, որպէսզի չսասանուեմ.
25 Վասն զի Դաւիթ անոր համար կ’ըսէ. ‘Ամէն ատեն Տէրը կը տեսնեմ իմ առջեւս, քանզի իմ աջ կողմս է, որպէս զի չսասանիմ.
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2:2525: Ибо Давид говорит о Нем: видел я пред собою Господа всегда, ибо Он одесную меня, дабы я не поколебался.
2:25  δαυὶδ γὰρ λέγει εἰς αὐτόν, προορώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ.
2:25. Δαυεὶδ (a-Daueid) γὰρ (therefore) λέγει (it-fortheth) εἰς (into) αὐτόν (to-it," Προορώμην ( I-was-before-discerning-unto ) τὸν ( to-the-one ) κύριον ( to-Authority-belonged ) ἐνώπιόν ( in-looked ) μου ( of-me ) διὰ ( through ) παντός , ( of-all ," ὅτι ( to-which-a-one ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) μού ( of-me ) ἐστιν ( it-be ) ἵνα ( so ) μὴ ( lest ) σαλευθῶ . ( I-might-have-been-undulated-of )
2:25. David enim dicit in eum providebam Dominum coram me semper quoniam a dextris meis est ne commovearFor David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
25. For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved:
2:25. For David said about him: ‘I foresaw the Lord always in my sight, for he is at my right hand, so that I may not be moved.
2:25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

25: Ибо Давид говорит о Нем: видел я пред собою Господа всегда, ибо Он одесную меня, дабы я не поколебался.
2:25  δαυὶδ γὰρ λέγει εἰς αὐτόν, προορώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ.
2:25. David enim dicit in eum providebam Dominum coram me semper quoniam a dextris meis est ne commovear
For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
2:25. For David said about him: ‘I foresaw the Lord always in my sight, for he is at my right hand, so that I may not be moved.
2:25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Истину воскресения Христова апостол подтверждает особенно авторитетным для иудея пророчеством Давида царя в замечательном месте его 15-го псалма (ст. 8-11). Изложив это место полно и точно по переводу 70-ти (25-28: ст. ), апостол сам же тотчас и протолковывает его (29-31: ст. ), являя в себе очевидный дар Духа Святого в разумении Писания. В применении к Давиду указанное место его псалма выражает его радостную уверенность в постоянной помощи и благости Божией, простирающихся до неоставления Богом даже и за пределами гроба (нетление). Но если в применении к Давиду все это осуществилось лишь отчасти, то в применении к Спасителю (знаменательно выражение апостола: "Давид говорит о Нем, т. е. о Христе") осуществилось с буквальной точностью и полнотою, на что и указывает св. Петр.
Adam Clarke: Commentary on the Bible - 1831
2:25: For David speaketh concerning him - The quotation here is made from Psa 16:8-11 (note), which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there.
Albert Barnes: Notes on the Bible - 1834
2:25: For Daniel speaketh ... - This doctrine that the Messiah must rise from the dead Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Psa 16:8-11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any material change, as will be seen, from the Hebrew. In what sense this Psalm can be applied to Christ will be seen after we have examined the expressions which Peter alleges.
I foresaw the Lord - This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means "to foresee," and then "to see before us," that is, "as present with us, to regard as being near." It thus implies "to put confidence in one; to rely on him, or expect assistance from him." This is its meaning here. The Hebrew is, "I expected, or waited for." It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old Testament.
Always before my face - As being always present to help me, and to deliver me out of all my troubles.
He is on my right hand - To be at hand is to be near to afford help. The right hand is mentioned because that was the place of dignity and honor. David did not design simply to say that he was near to help him, but that he had the place of honor, the highest place in his affections, Psa 109:31. In our dependence on God we should exalt him. We should not merely regard him as our help, but should at the same time give him the highest place in our affections.
That I should not be moved - That is, that no great evil or calamity should happen to me; that I may stand firm. The phrase denotes "to sink into calamities, or to fall into the power of enemies," Psa 62:2, Psa 62:6; Psa 46:6. This expresses the confidence of one who is in danger of great calamities, and who puts his trust in the help of God alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: David: Act 2:29, Act 2:30, Act 13:32-36
I foresaw: Psa 16:8-11
for: Psa 73:23, Psa 109:31, Psa 110:5; Isa 41:13, Isa 50:7-9; Joh 16:32
I should not: Psa 21:7, Psa 30:6, Psa 62:2, Psa 62:6
John Gill
2:25 For David speaketh concerning him,.... The Messiah, the Lord Jesus Christ, in Ps 16:8. The whole psalm belongs to the Messiah, and everything concerning the person in it agrees with him; such as his trust in God, Ps 16:1 as he was man and Mediator; his very great regard to the saints, and delight in them, Ps 16:2 his disregard to others who were hastening after another God, or another Saviour, whose sacrifices, as an high priest, he would not offer up, nor make intercession for them, Ps 16:4 his exceeding great satisfaction in having the God of Israel for his portion, and in having his lot cast among his peculiar people, who were a delightful inheritance to him, Ps 16:5 his thankfulness for advice and direction in the time of his sorrows and sufferings; and his dependence on the almighty power of God to support and protect him, Ps 16:7 and the joy and comfort he was filled with in the view of his resurrection from the dead, and his enjoyment of the heavenly glory, Ps 16:9,
I foresaw the Lord always before my face; Christ always had Jehovah in view throughout the whole of his life; and in his last moments he had respect unto the glory of his perfections, as the ultimate end of his obedience and sufferings; and to his purposes, council, and covenant, which were to be accomplished by him; and to his will and command in preaching the Gospel, working miracles, going about to do good, in obeying the precept, and bearing the penalty of the law; as well as to his promises, and his power to assist, support, and preserve him, as man and Mediator:
for he is on my right hand; which expresses his nearness to him, his presence with him, his readiness to assist him, and his protection of him; as if he was his second that stood by him, to take his part, and, if need be, to take up his cause, and defend him from his enemies; see Ps 109:31.
that I should not be moved; from his station, place, and duty; from the cause he was engaged in, so as to relinquish it; or with the fear of men, or fury of devils, or wrath of God, whilst he was doing and suffering, according to the will of God.
John Wesley
2:25 Ps 16:8.
2:262:26: վասն այսորիկ ուրա՛խ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ. եւ՛ս եւ մարմին իմ բնակեսցէ յուսով։
26. դրա համար իմ սիրտը ուրախ եղաւ, եւ իմ լեզուն ցնծաց, եւ իմ մարմինն էլ պիտի ապրի յոյսով,
26 Անոր համար ուրախ եղաւ իմ սիրտս ու իմ լեզուս ցնծաց. նաեւ իմ մարմինս ալ յոյսով պիտի հանգստանայ,
վասն այսորիկ ուրախ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ, եւս եւ մարմին իմ բնակեսցէ յուսով:

2:26: վասն այսորիկ ուրա՛խ եղեւ սիրտ իմ, եւ ցնծացաւ լեզու իմ. եւ՛ս եւ մարմին իմ բնակեսցէ յուսով։
26. դրա համար իմ սիրտը ուրախ եղաւ, եւ իմ լեզուն ցնծաց, եւ իմ մարմինն էլ պիտի ապրի յոյսով,
26 Անոր համար ուրախ եղաւ իմ սիրտս ու իմ լեզուս ցնծաց. նաեւ իմ մարմինս ալ յոյսով պիտի հանգստանայ,
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2:2626: Оттого возрадовалось сердце мое и возвеселился язык мой; даже и плоть моя упокоится в уповании,
2:26  διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι·
2:26. διὰ ( Through ) τοῦτο ( to-the-one-this ) ηὐφράνθη ( it-was-goodly-centered ) μου ( of-me ) ἡ ( the-one ) καρδία ( a-heart ," καὶ ( and ) ἠγαλλιάσατο ( it-excess-jumped-unto ," ἡ ( the-one ) γλῶσσά ( a-tongue ) μου , ( of-me ," ἔτι ( if-to-a-one ) δὲ ( moreover ) καὶ ( and ) ἡ ( the-one ) σάρξ ( a-flesh ) μου ( of-me ) κατασκηνώσει ( it-shall-en-tent-down ) ἐπ' ( upon ) ἐλπίδι : ( unto-an-expectation )
2:26. propter hoc laetatum est cor meum et exultavit lingua mea insuper et caro mea requiescet in speFor this my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope.
26. Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope:
2:26. Because of this, my heart has rejoiced, and my tongue has exulted. Moreover, my flesh shall also rest in hope.
2:26. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

26: Оттого возрадовалось сердце мое и возвеселился язык мой; даже и плоть моя упокоится в уповании,
2:26  διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι·
2:26. propter hoc laetatum est cor meum et exultavit lingua mea insuper et caro mea requiescet in spe
For this my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope.
2:26. Because of this, my heart has rejoiced, and my tongue has exulted. Moreover, my flesh shall also rest in hope.
2:26. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: "Плоть моя упокоится в уповании, ибо Ты не оставишь..." - греч. h sarh mou kataskinwsei ep' elpidi dti ouk egkataleiyeiV", слав. точнее: "плоть моя вселится на упование, яко не оставиши..." Следовало бы сказать по-русски: "плоть моя вселится (т. е. во гробе) в уповании, что Ты не оставишь..." По поводу этих слов блаженный Феофилакт замечает: "так как Иисус, восприяв смерть, совлек ту плоть, какую принял по плану домостроительства, чтобы снова воскресить ее от смерти: то справедливо, что плоть Его питала себя упованием в ожидании бессмертия..." "Не оставишь души моей во аде, т. е. изведешь ее из ада опять в жизнь, что будет вполне возможно при нетлении тела - воскресишь уже для новой лучшей жизни" (28: ст. ).
Adam Clarke: Commentary on the Bible - 1831
2:26: And my tongue was glad - In the Hebrew it is ויגל כבודי vaiyagel kebodi, "And my glory was glad:" but the evangelist follows the Septuagint, in reading και ηγαλλιασατο ἡ γλωσσα μου, what all the other Greek interpreters in the Hexapla translate δοξα μου, my glory. And what is to be understood by glory here! Why the soul, certainly, and not the tongue; and so some of the best critics interpret the place.
Albert Barnes: Notes on the Bible - 1834
2:26: Therefore - Peter ascribes these expressions to the Messiah. The reason why he would exult or rejoice was, that he would be preserved amidst the sorrows that were coming on him, and could look forward to the triumph that awaited him. Thus, Paul says Heb 12:2 that "Jesus ..."for the joy that was set before him," endured the cross, despising the shame," etc. Throughout the New Testament, the shame and sorrow of his sufferings were regarded as connected with his glory and his triumph, Luk 24:26; Phi 2:6-9; Eph 1:20-21. In this our Saviour has left us an example that we should walk in his steps. The prospect of future glory and triumph should sustain us amidst all afflictions, and make us ready, like him, to lie down in even the corruptions of the grave.
Did my heart rejoice - In the Hebrew this is in the prescott tense, "my heart rejoices." The word "heart" here expresses "the person," and is the same as saying "I rejoice." The Hebrews used the different members to express the person. And thus we say, "every soul perished; the vessel had 40 hands; wise heads do not think so; hearts of steel will not flinch," etc. (Prof. Stuart on Psa 16:1-11). The meaning is, because God is near me in time of calamity, and will support and deliver me, I will not be agitated or fear, but will exult in the prospect of the future, in view of the "joy that is set before me."
My tongue was glad - Hebrew, My glory or my honor exults. The word is used to denote "majesty, splendor, dignity, honor." It is also used to express the heart or soul, either because that is the chief source of man's dignity, or because the word is also expressive of the liver, regarded by the Hebrews as the seat of the affections, Gen 49:6, "Unto their assembly, mine honor," that is, my soul, or myself, "be not thou united"; Psa 57:8, "Awake up, my glory," etc.; Psa 108:1, "I will sing ... even with my glory." This word the Septuagint translated "tongue." The Arabic and Latin Vulgate have also done the same. Why they thus use the word is not clear. It may be because the tongue, or the gift of speech, was what chiefly contributes to the honor of man, or distinguishes him from the brutal creation. The word "glory" is used expressly for "tongue" in Psa 30:12; "To the end that my glory may sing praise to thee, and not be silent."
Moreover also - Truly; in addition to this.
My flesh - My body. See Act 2:31; Co1 5:5. It means here properly the body separate from the soul; the dead body.
Shall rest - Shall rest or repose in the grave, free from corruption.
In hope - In confident expectation of a resurrection. The Hebrew word rather expresses confidence than hope. The passage means, "My body will I commit to the grave, with a confident expectation of the future, that is, with a firm belief that it will not see corruption, but will be raised up." It thus expresses the feelings of the dying Messiah; the assured confidence which he had that his repose in the grave would not be long, and would certainly come to an end. The death of Christians is also in the New Testament represented as a sleep, and as repose Act 7:60; Co1 15:6, Co1 15:18; Th1 4:13, Th1 4:15; Pe2 3:4; and they may also, after the example of their Lord, commit their bodies to the dust, in hope. They will lie in the grave under the assurance of a happy resurrection; and though their bodies, unlike his, will moulder to their native dust, yet this corruptible will put on incorruption, and this mortal will put on immorality, Co1 15:53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: my tongue: Psa 16:9, Psa 22:22-24, Psa 30:11, Psa 63:5, Psa 71:23
John Gill
2:26 Therefore did my heart rejoice,.... Because that he had always the truth, faithfulness, and power of God in his view, and the presence and protection of God with him; and which are sufficient to make the hearts of his people, as well as of him, to rejoice:
and my tongue was glad: in the Hebrew text it is, "my glory"; and so the Syriac version renders it here; which Kimchi explains of the soul, because that is the glory of the body; but our apostle rightly interprets it of the tongue, which is so called, Ps 30:12 and Ps 57:8 and Ps 108:1 because it is both the glory of man, for that being endowed with the faculty of speaking, gives him a glory above the brute creatures; and because it is that by which he glorifies God, by ascribing greatness to him, speaking of his marvellous works, and singing his praises, as Christ did, in the great congregation, among his apostles, a little before his death,
Moreover also my flesh shall rest in hope, or "safely"; meaning, that his body should lie quietly in the grave, as in its resting place from all toil and labour, pains and sorrows, and be secure from worms, or any corruption. Or this may be understood of his person being in a quiet, firm, and full hope of the resurrection of the dead, and of eternal life and glory.
2:272:27: Զի ո՛չ թողցես զանձն իմ ՚ի դժոխս, եւ ո՛չ տացես Սրբոյ քում տեսանել զապականութիւն։
27. որովհետեւ իմ անձը գերեզմանում չես թողնելու եւ ոչ էլ թոյլ ես տալու, որ քո սրբի մարմինը ապականուի.
27 Վասն զի իմ անձս գերեզմանին* մէջ պիտի չթողուս ու քու Սուրբիդ ալ ապականութիւն տեսնել պիտի չտաս։
Զի ոչ թողցես զանձն իմ ի դժոխս, եւ ոչ տացես Սրբոյ քում տեսանել զապականութիւն:

2:27: Զի ո՛չ թողցես զանձն իմ ՚ի դժոխս, եւ ո՛չ տացես Սրբոյ քում տեսանել զապականութիւն։
27. որովհետեւ իմ անձը գերեզմանում չես թողնելու եւ ոչ էլ թոյլ ես տալու, որ քո սրբի մարմինը ապականուի.
27 Վասն զի իմ անձս գերեզմանին* մէջ պիտի չթողուս ու քու Սուրբիդ ալ ապականութիւն տեսնել պիտի չտաս։
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2:2727: ибо Ты не оставишь души моей в аде и не дашь святому Твоему увидеть тления.
2:27  ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
2:27. ὅτι ( to-which-a-one ) οὐκ ( not ) ἐνκαταλείψεις ( thou-shall-remainder-down-in ) τὴν ( to-the-one ) ψυχήν ( to-a-breathing ) μου ( of-me ) εἰς ( into ) ᾅδην , ( to-a-hades ," οὐδὲ ( not-moreover ) δώσεις ( thou-shall-give ) τὸν ( to-the-one ) ὅσιόν ( to-pure ) σου ( of-thee ) ἰδεῖν ( to-have-had-seen ) διαφθοράν . ( to-a-degradation-through )
2:27. quoniam non derelinques animam meam in inferno neque dabis Sanctum tuum videre corruptionemBecause thou wilt not leave my soul in hell: nor suffer thy Holy One to see corruption.
27. Because thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see corruption.
2:27. For you will not abandon my soul to Hell, nor will you allow your Holy One to see corruption.
2:27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption:

27: ибо Ты не оставишь души моей в аде и не дашь святому Твоему увидеть тления.
2:27  ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
2:27. quoniam non derelinques animam meam in inferno neque dabis Sanctum tuum videre corruptionem
Because thou wilt not leave my soul in hell: nor suffer thy Holy One to see corruption.
2:27. For you will not abandon my soul to Hell, nor will you allow your Holy One to see corruption.
2:27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
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Adam Clarke: Commentary on the Bible - 1831
2:27: Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Mat 11:23 (note).
To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.
Albert Barnes: Notes on the Bible - 1834
2:27: Thou wilt not leave my soul - The word "soul," with us, means "the thinking, the immortal part of man," and is applied to it whether existing in connection with the body or separate from it. The Hebrew word translated "soul" here, נפשׁ nephesh, however, may mean "spirit, mind, life," and may denote here nothing more than "me" or "myself." It means, properly, "breath"; then "life," or "the vital principle, a living being"; then "the soul, the spirit, the thinking part." Instances where it is put for the individual himself, meaning "me" or "myself" may be seen in Psa 11:1; Psa 35:3, Psa 35:7; Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means "me"; thou wilt not leave me in the grave. The meaning probably is, "Thou wilt not leave me in Sheol, neither," etc. The word "leave" here means, "Thou wilt not resign me to, or wilt not give me over to it, to be held under its power."
In hell - - εἰς ᾅδου eis Hadou. The word "hell," in English, now commonly denotes "the place of the future eternal punishment of the wicked." This sense it has acquired by long usage. It is a Saxon word, derived from helan, "to cover," and denotes literally "a covered or deep place" (Webster); then "the dark and dismal abode of departed spirits"; and then "the place of torment." As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether, although formerly the English word perhaps expressed no more than the original. The Greek word "Hades" means literally "a place devoid of light; a dark, obscure abode"; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs only eleven times in the New Testament. In this place it is the translation of the Hebrew שׁאול Sheowl.
In Rev 20:13-14, it is connected with death: "And death and hell (Hades) delivered up the dead which were in them"; "And death and hell (Hades) were cast into the lake of fire." See also Rev 6:8; Rev 1:18, "I have the keys of hell and death." In Co1 15:55 it means the grave: "O grave (Hades), where is thy victory?" In Mat 11:23 it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation, opposed to former great prosperity: "Thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell" (Hades). In Luk 16:23 it is applied to the place where the rich man was after death, in a state of punishment: "In hell (Hades) he lifted up his eyes, being in torments." In this place it is connected with the idea of suffering, and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word שׁאול Shè owl.
Once it is used as a translation of the phrase "the stones of the pit" Isa 14:19; twice to express silence, particularly the silence of the grave Psa 94:17; Psa 115:17; once to express the Hebrew for "the shadow of death" Job 38:17; and sixty times to translate the word Sheol. It is remarkable that it is never used in the Old Testament to denote the word קבר qeber, which properly denotes "a grave or sepulchre." The idea which was conveyed by the word Sheol, or Hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grave, which constituted the dominions of the dead. What idea the Hebrews had of the future world it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply "the state of the dead, the insatiable demands of the grave," came at last to be extended in its meaning, in proportion as they received new Revelations or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the special meanings which it is found to have in the Old Testament:
(1) The word "death" and the grave קבר qeber would express the abode of a deceased body in the earth.
(2) man has a soul, a thinking principle, and the inquiry must arise, What will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once? On that subject they had at first no knowledge. Will it go at once to a place of happiness or of torment? Of that, also, they had no information at first Yet they supposed it would live; and the word שׁאול Sheowl expressed just this state - the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed people, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us, and hence, it is put in opposition to heaven, Psa 139:8, "If I ascend up into heaven, thou art there; if I make my bed in hell (Sheol), behold, thou art there"; Amo 9:2. The most common use of the word is, therefore, to express those dark regions, the lower world, the region of ghosts, etc. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isa 14:9; "Hell from beneath is moved to meet thee," etc.; where the assembled dead are represented as being agitated in all their vast regions at the death of the King of Babylon.
(3) the inquiry could not but arise whether all these beings were happy. This point Revelation decided; and it was decided in the O d Testament. Yet this word would better express the state of the wicked dead than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence, the word sometimes expresses the idea of a place of punishment: Psa 9:17, "The wicked shall be turned into hell," etc.; Pro 15:11; Pro 23:14; Pro 27:20; Job 26:6. While, therefore, the word does not mean properly a grave or a sepulchre, it does mean often "the state of the dead," without designating whether in happiness or woe, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is Sheol, and the Greek Hades: Gen 37:35, "I will go down into the grave, unto my son, mourning" I will go down to the dead, to death, to my son, still there existing; Gen 42:38; Gen 44:29, "He shall bring down my gray hairs with sorrow to the grave; Num 16:30, Num 16:33; Kg1 2:6, Kg1 2:9; etc. etc. in the place before us, therefore, the meaning is simply, thou wilt not leave me among the dead. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this passage, perhaps, aided by two others (Rom 10:7, and Pe1 3:19), that the doctrine originated that Christ "descended," as it is expressed in the Creed, "into hell"; and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic Church has been that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow:
(1) That nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further.
(2) It may be remarked that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief he said, "This day shalt thou be with me in paradise." When Jesus died, he said, "It is finished"; and he doubtless meant by that that his sufferings and toils for man's redemption were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament.
Thine Holy One - The word in the Hebrew which is translated here "Holy One" properly denotes "One who is tenderly and piously devoted to another," and corresponds to the expression used in the New Testament, "my beloved Son." It is also used, as it is here by the Septuagint and by Peter, to denote "One that is holy, that is set apart to God." In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the wellknown designation of the Messiah: Mar 1:24, "I know thee who thou art, the Holy One of God"; Luk 4:34; Act 3:14, "But ye denied the Holy One, and the just," etc. See also Luk 1:35, "That holy thing that is born of thee shall be called the Son of God."
To see corruption - To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing anything by the use of words pertaining to the senses, as, to taste of death, to see death, etc. Corruption here means putrefaction in the grave. The word which is used in the Psalm, שׁחת shachath, is thus used in Job 17:14, "I have said to corruption, thou art my father," etc. The Greek word used here properly denotes this. Thus, it is used in Act 13:34-37. This meaning would be properly suggested by the Hebrew word, and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: leave: Psa 49:15, Psa 86:13, Psa 116:3; Luk 16:23; Co1 15:55; Rev 1:18, Rev 20:13
thine: Act 3:14, Act 4:27; Psa 89:19; Mar 1:24; Luk 1:35, Luk 4:34; Jo1 2:20; Rev 3:7
to see: Act 2:31, Act 13:27-37; Job 19:25-27; Jon 2:6; Joh 11:39; Co1 15:52
Geneva 1599
2:27 Because thou wilt not (t) leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
(t) You will not allow me to remain in the grave.
John Gill
2:27 Because thou wilt not leave my soul in hell,.... This is an apostrophe, or an address to his Father, who he believed would not leave his soul, as separate from his body, in Hades, in the invisible world of souls, in the place where the souls of departed saints are, but would quickly return it to its body, and reunite them; or else, that he would not leave his dead body, for so sometimes signifies; see Lev 19:28 in the grave; which is no unusual sense of see Gen 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows:
neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him. The word may be rendered, "thy merciful", or "bountiful one"; and such Christ is, a merciful, as well as faithful high priest; and who has shown great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he died, and was laid in the grave, and buried, yet God would not suffer him to lie there so long as to be corrupted and putrefied, which is the sense of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it,
"Seven fathers (they say (x)) dwell in eternal glory, and there is no , "worm or maggot", rules over them; and these are they, Abraham, Isaac, and Jacob, and Moses, and Aaron, and Amram their father; and there are that say also David, as it is said, Ps 16:1, "therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope".
And which sense also is mentioned by one of their commentators of note (y), who thus paraphrases the words:
"whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt; and in the mystical sense, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him;
which was not true of David, but is of the Messiah,
(x) Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1. (y) Kimchi in Psal. xvi. 9.
John Wesley
2:27 Thou wilt not leave my soul in hades - The invisible world. But it does not appear, that ever our Lord went into hell. His soul, when it was separated from the body, did not go thither, but to paradise, Lk 23:43. The meaning is, Thou wilt not leave my soul in its separate state, nor suffer my body to be corrupted.
Robert Jamieson, A. R. Fausset and David Brown
2:27 wilt not leave my soul in hell--in its disembodied state (see on Lk 16:23).
neither . . . suffer thine Holy One to see corruption--in the grave.
2:282:28: Ծանուցեր ինձ զճանապարհս կենաց. լցուցեր զիս ուրախութեամբ երեսաց քոց[2118]։ [2118] Ոմանք. զճանապարհս քո կենաց... յերեսաց քոց ՚ի քաղցրութենէ։ Ոսկան. Լցուսցես զիս ուրա՛՛։
28. ինձ ցոյց տուիր կեանքի ճանապարհները, քաղցրօրէն[4] լցրեցիր ինձ քո ներկայութեան ուրախութեամբ»:[4] Յունարէնը չունի քաղցրօրէն բառը:
28 Կենաց ճամբաները ինծի ճանչցուցիր. քու երեսիդ ուրախութիւնովը զիս պիտի լեցնես’։
Ծանուցեր ինձ զճանապարհս կենաց. լցուցեր զիս ուրախութեամբ երեսաց քոց [7]ի քաղցրութենէ:

2:28: Ծանուցեր ինձ զճանապարհս կենաց. լցուցեր զիս ուրախութեամբ երեսաց քոց[2118]։
[2118] Ոմանք. զճանապարհս քո կենաց... յերեսաց քոց ՚ի քաղցրութենէ։ Ոսկան. Լցուսցես զիս ուրա՛՛։
28. ինձ ցոյց տուիր կեանքի ճանապարհները, քաղցրօրէն[4] լցրեցիր ինձ քո ներկայութեան ուրախութեամբ»:
[4] Յունարէնը չունի քաղցրօրէն բառը:
28 Կենաց ճամբաները ինծի ճանչցուցիր. քու երեսիդ ուրախութիւնովը զիս պիտի լեցնես’։
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: Ты дал мне познать путь жизни, Ты исполнишь меня радостью пред лицем Твоим.
2:28  ἐγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου.
2:28. ἐγνώρισάς ( Thou-acquainted ) μοι ( unto-me ) ὁδοὺς ( to-ways ) ζωῆς , ( of-a-lifing ," πληρώσεις ( thou-shall-en-fill ) με ( to-me ) εὐφροσύνης ( of-a-goodly-centeredness ) μετὰ ( with ) τοῦ ( of-the-one ) προσώπου ( of-looked-toward ) σου . ( of-thee )
2:28. notas fecisti mihi vias vitae replebis me iucunditate cum facie tuaThou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance.
28. Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.
2:28. You have made known to me the ways of life. You will completely fill me with happiness by your presence.’
2:28. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance:

28: Ты дал мне познать путь жизни, Ты исполнишь меня радостью пред лицем Твоим.
2:28  ἐγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου.
2:28. notas fecisti mihi vias vitae replebis me iucunditate cum facie tua
Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance.
2:28. You have made known to me the ways of life. You will completely fill me with happiness by your presence.’
2:28. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
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
28: "Ты дал мне познать пути жизни. Ты исполнишь меня радости пред лицем Твоим..." "Не без причины употребил слова сии (говорит блаженный Феодорит), упомянув о воскресении, научая сим, что вместо скорби будет во всегдашнем веселии, и по человеческому естеству соделавшись бесстрастным, неизменяемым и бессмертным; потому что как Бог всегда был таковым, да и человеческому естеству нетрудно для Него было сообщить сие вскоре по образовании оного в утробе матерней, но попустил восприятому Им естеству пройти путем страданий, чтобы таким образом, сокрушив владычество греха, положить конец мучительству диавола, разрушить державу смерти и всем людям дать возможность оживотворения. Посему как человек приемлет и нетление и бессмертие..."
Adam Clarke: Commentary on the Bible - 1831
2:28: Thou hast made known to me the ways of life - That is, the way from the region of death, or state of the dead and separate spirits; so that I shall resume the same body, and live the same kind of life, as I had before I gave up my life for the sin of the world.
Albert Barnes: Notes on the Bible - 1834
2:28: Thou hast made known ... - The Hebrew is, "Thou wilt make known to me," etc. In relation to the Messiah, it means, Thou wilt restore me to life.
The ways of life - This properly means the path to life; as we say, the road to preferment or honor; the path to happiness; the highway to ruin, etc. See Pro 7:26-27. It means, thou wilt make known to me life itself, that is, thou wilt restore me to life. The expressions in the Psalm are capable of this interpretation without doing any violence to the text; and if the preceding verses refer to the death and burial of the Messiah, then the natural and proper meaning of this is, that he would be restored to life again.
Thou shalt make me full of joy - This expresses the feelings of the Messiah in view of the favor that would thus be showed him; the resurrection from the dead, and the elevation to the right hand of God. It was this which is represented as sustaining him the prospect of the joy that was before him, in heaven, Heb 12:2; Eph 1:20-22.
With thy countenance - Literally, "with thy face," that is, in thy presence. The words "countenance" and "presence" mean the same thing, and denote "favor," or the "honor and happiness" provided by being admitted to the presence of God. The prospect of the honor that would be bestowed on the Messiah was what sustained him. And this proves that the person contemplated in the Psalm expected to be raised from the dead, and exalted to the presence of God. That expectation is now fulfilled, and the Messiah is now filled with joy in his exaltation to the throne of the universe. He has "ascended to his Father and our Father"; he is "seated at the right hand of God"; he has entered on that "joy which was set before him"; he is "crowned with glory and honor"; and "all things are put under his feet." In view of this, we may remark:
(1) That the Messiah had full and confident expectation that he would rise from the dead. This the Lord Jesus always evinced, and often declared it to his disciples.
(2) if the Saviour rejoiced in view of the glories before him, we should also. We should anticipate with joy an everlasting dwelling in the presence of God, and the high honor of sitting "with him on his throne, as he overcame, and is set down with the Father on his throne."
(3) the prospect of this should sustain us, as it did him, in the midst of persecution, calamity, and trials. Thy will soon be ended; and if we are his friends, we shall "overcome," as he did, and be admitted to "the fulness of joy" above, and to the "right hand" of God, "where are pleasures foRev_ermore."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: made: Psa 16:11, Psa 21:4, Psa 25:4; Pro 2:19, Pro 8:20; Joh 11:25, Joh 11:26, Joh 14:6
make: Psa 4:6, Psa 4:7, Psa 17:15, Psa 21:6, Psa 42:5; Heb 12:2
Geneva 1599
2:28 Thou hast (u) made known to me the ways of life; thou shalt make me full of joy with thy countenance.
(u) You have opened to me the way of true life.
John Gill
2:28 Thou hast made known to me the ways of life,.... That is, thou hast raised me from the dead. When God raised Christ from the dead, he showed him, or made him to know experimentally the way of life, or the way of the resurrection from death to life; and this path of life, or of the resurrection to an immortal and eternal life, was first shown to Christ, who is the first fruits of them that slept, and the first begotten from the dead,
Thou shalt make me full of joy with thy countenance; or glorious presence, in which is fulness of joy; which Christ, as man, is in, and fully possessed of, being exalted at the right hand of God, and crowned with glory and honour, and has all the joy that was set before him in his sufferings and death.
John Wesley
2:28 Thou hast made known to me the ways of life - That is, Thou hast raised me from the dead. Thou wilt fill me with joy by thy countenance - When I ascend to thy right hand.
Robert Jamieson, A. R. Fausset and David Brown
2:28 Thou hast made known to me the ways of life--that is, resurrection-life.
thou shalt make me full of joy with thy countenance--that is, in glory; as is plain from the whole connection and the actual words of the sixteenth Psalm.
2:292:29: Ա՛րք եղբարք պա՛րտ է համարձակութեամբ ասել ձեզ վասն նահապետին Դաւթի. զի եւ մեռա՛ւ, եւ թաղեցա՛ւ. եւ գերեզման նորա կա՛յ ՚ի միջի մերում մինչեւ ցա՛յսօր[2119]։ [2119] ՚Ի լուս՛՛. Արդ՝ եղբարք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ասել վասն... զի մեռաւ... ՚ի միջի ձերում մինչեւ ցայժմ։
29. Ո՛վ եղբայրներ, պէտք է վստահութեամբ ասել Դաւիթ նահապետի մասին, որ ե՛ւ մեռաւ, ե՛ւ թաղուեց, ու նրա գերեզմանը կայ մեր մէջ մինչեւ այսօր.
29 Մարդի՛կ եղբայրներ, արժան է համարձակ ըսել ձեզի Դաւիթ նահապետին համար, որ մեռաւ ու թաղուեցաւ եւ անոր գերեզմանը մինչեւ այսօր մեր մէջն է։
Արք եղբարք, պարտ է համարձակութեամբ ասել վասն նահապետին Դաւթի, զի ե՛ւ մեռաւ ե՛ւ թաղեցաւ, եւ գերեզման նորա կայ ի միջի մերում մինչեւ ցայսօր:

2:29: Ա՛րք եղբարք պա՛րտ է համարձակութեամբ ասել ձեզ վասն նահապետին Դաւթի. զի եւ մեռա՛ւ, եւ թաղեցա՛ւ. եւ գերեզման նորա կա՛յ ՚ի միջի մերում մինչեւ ցա՛յսօր[2119]։
[2119] ՚Ի լուս՛՛. Արդ՝ եղբարք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ասել վասն... զի մեռաւ... ՚ի միջի ձերում մինչեւ ցայժմ։
29. Ո՛վ եղբայրներ, պէտք է վստահութեամբ ասել Դաւիթ նահապետի մասին, որ ե՛ւ մեռաւ, ե՛ւ թաղուեց, ու նրա գերեզմանը կայ մեր մէջ մինչեւ այսօր.
29 Մարդի՛կ եղբայրներ, արժան է համարձակ ըսել ձեզի Դաւիթ նահապետին համար, որ մեռաւ ու թաղուեցաւ եւ անոր գերեզմանը մինչեւ այսօր մեր մէջն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2929: Мужи братия! да будет позволено с дерзновением сказать вам о праотце Давиде, что он и умер и погребен, и гроб его у нас до сего дня.
2:29  ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου δαυίδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης·
2:29. Ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"ἐξὸν (being-out) εἰπεῖν (to-have-had-said) μετὰ (with) παρρησίας (of-an-all-uttering-unto) πρὸς (toward) ὑμᾶς (to-ye) περὶ (about) τοῦ (of-the-one) πατριάρχου (of-first-fathers) Δαυείδ, (of-a-Daueid,"ὅτι (to-which-a-one) καὶ (and) ἐτελεύτησεν (it-finished-of-unto) καὶ (and) ἐτάφη (it-had-been-interred) καὶ (and) τὸ (the-one) μνῆμα (a-memorying-to) αὐτοῦ (of-it) ἔστιν (it-be) ἐν (in) ἡμῖν (unto-us) ἄχρι (unto-whilst) τῆς (of-the-one) ἡμέρας (of-a-day) ταύτης: (of-the-one-this)
2:29. viri fratres liceat audenter dicere ad vos de patriarcha David quoniam et defunctus est et sepultus est et sepulchrum eius est apud nos usque in hodiernum diemYe men, brethren, let me freely speak to you of the patriarch David: that he died and was buried; and his sepulchre is with us to this present say.
29. Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day.
2:29. Noble brothers, permit me to speak freely to you about the Patriarch David: for he passed away and was buried, and his sepulcher is with us, even to this very day.
2:29. Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day:

29: Мужи братия! да будет позволено с дерзновением сказать вам о праотце Давиде, что он и умер и погребен, и гроб его у нас до сего дня.
2:29  ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου δαυίδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης·
2:29. viri fratres liceat audenter dicere ad vos de patriarcha David quoniam et defunctus est et sepultus est et sepulchrum eius est apud nos usque in hodiernum diem
Ye men, brethren, let me freely speak to you of the patriarch David: that he died and was buried; and his sepulchre is with us to this present say.
2:29. Noble brothers, permit me to speak freely to you about the Patriarch David: for he passed away and was buried, and his sepulcher is with us, even to this very day.
2:29. Men [and] brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: "Да будет позволено с дерзновением..." Намереваясь говорить о величайшем, наиболее уважаемом праотце, как о низшем Иисуса Распятого, апостол употребляет нарочито столь осторожное и мягкое выражение.

"Умер и погребен...", как обыкновенный человек, с которым по его смерти и погребении не случилось ничего особенного, необыкновенного, т. е. собственно подразумевается, что он не воскрес из мертвых, и что, значит, не на нем исполнилось то, что он говорил в своем лице о праведнике, который не останется во гробе.

"Гроб его у нас до сего дня..." - т. е. с останками его тела, подвергшегося тлению подобно телам всех других людей.

Златоуст говорит, переходя к толкованию дальнейшего: "теперь он (Петр) доказал то, что ему было нужно. И после этого не перешел еще ко Христу, а снова говорит с похвалою о Давиде.... чтобы они, по крайней мере, хотя из уважения к Давиду и его роду приняли слово о воскресении, так как будто бы в противном случае пострадает пророчество и их честь..."
Adam Clarke: Commentary on the Bible - 1831
2:29: Let me speak freely - of the patriarch David - In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall rest in hope, "Neither worm nor insect had power over David." It is possible that this opinion prevailed in the time of St. Peter, and, if so, his words are the more pointed and forcible; and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, etc., is not to be applied to David himself appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again; but his soul was left εις ᾁδου, in the state of the dead, and He saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul εξ ᾁδου from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage, Hieros. Chagig. fol. 78: Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence; and may be easily applied to him of whom David was a type.
Albert Barnes: Notes on the Bible - 1834
2:29: Men and brethren - This passage of the Psalms Peter now proves could not relate to David, but must have reference to the Messiah. He begins his argument in a respectful manner, addressing them as his brethren, though they had just charged him and the others with intoxication. Christians should use the usual respectful forms of salutation, whatever contempt and reproaches they may meet with from opposers.
Let me freely speak - That is, "It is lawful or proper to speak with boldness, or openly, respecting David." Though he was eminently a pious man, though venerated by us all as a king, yet it is proper to say of him that he is dead, and has returned to corruption. This was a delicate way of expressing high respect for the monarch whom they all honored, and yet evinced boldness in examining a passage of Scripture which probably many supposed to have reference solely to him.
Of the patriarch David - The word "patriarch" properly means "the head or ruler of a family"; and then "the founder of a family, or an illustrious ancestor." It was commonly applied to Abraham, Isaac, and Jacob by way of eminence, the illustrious founders of the Jewish nation, Heb 7:4; Act 7:8-9. It was also applied to the heads of the families, or the chief men of the tribes of Israel, Ch1 24:31; Ch2 19:8, etc. It was thus a title of honor, denoting "high respect." Applied to David, it means that he was the illustrious head or founder of the royal family, and the word is expressive of Peter's intention not to say anything disrespectful of such a king, at the same time that he freely canvassed a passage of Scripture which had been supposed to refer to him.
Dead and buried - The record of that fact they had in the O d Testament. There had been no pretence that he had risen, and therefore the Psalm could not apply to him.
His sepulchre is with us - Is in the city of Jerusalem., Sepulchres wore commonly situated without the walls of cities and the limits of villages. The custom of burying in towns was not commonly practiced. This was true of other ancient nations as well as the Hebrews, and is still in Eastern countries, except in the case of kings and very distinguished men, whose ashes are permitted to rest within the walls of a city: Sa1 28:3, "Samuel was dead ... and Israel ... buried him in Ramah, in his own city"; Kg2 21:18, "Manasseh ... was buried in the garden of his own house"; Ch2 16:14, Asa was buried in the city of David; Kg2 14:20. David was buried in the city of David Kg1 2:10, with his fathers; that is, on Mount Zion, where he built a city called after his name, Sa2 5:7. Of what form the tombs of the kings were is not certainly known. It is almost certain, however, that they would be constructed in a magnificent manner.
The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the solid rock, of vast extent, are Known to have existed. The following account of the tomb called "the sepulchre of the kings" is abridged from Maundrell: "The approach is through an entrance cut out of a solid rock, which admits you into an open court about 40 paces square, cut down into the rock. On the south side is a portico nine paces long and four broad, hewn likewise out of the solid rock. At the end of the portico is the descent to the sepulchres. The descent is into a room about 7 or 8 yards square, cut out of the natural rock. From this room there are passages into six more, all of the same fabric with the first. In every one of these rooms, except the first, were coffins placed in niches in the sides of the chamber," etc. (Maundrell's Travels). If the tombs of the kings were of this form, it is clear that they were works of great labor and expense.
Probably, also, there were, as there are now, costly and splendid monuments erected to the memory of the mighty dead. The following extract from "The Land and the Book," and cut on the next page (from Williams' Holy City), will illustrate the usual construction of tombs: "The entire system of rooms, niches, and passages may be comprehended at once by an inspection of the plan of the Tombs of the Judges near Jerusalem. The entrance faces the west, and has a vestibule (a) 13 feet by 9. Chamber (B), nearly 20 feet square, and 8 high. The north side is seen in elevation in Fig. 2, and shows two tiers of niches, one over the other, not often met with in tombs. There are seven in the lower tier, each 7 feet long, 20 inches wide, and nearly 3 feet high. The upper tier has three arched recesses, and each recess has two niches. From this room (B) doors lead out into chambers (C and D), which have their own special system of niches, or Ioculi, for the reception of the bodies, as appears on the plan. I have explored scores of sepulchres at Ladakiyeh closely resembling this at Jerusalem, and there are many in the plain and on the hillsides above us here at Sidon of the same general form chambers within chambers, and each with niches for the dead, variously arranged according to taste or necessity."
These tombs are about a mile northwest of Jerusalem. "The tombs which are commonly called the 'Tombs of the Kings' are in an olivegrove about half a mile north of the Damascus Gate, and a few rods east of the great road to Nablus. A court is sunk in the solid rock about 90 feet square and 20 deep. On the west side of this court is a sort of portico, 39 feet long, 17 deep, and 15 high. It was originally ornamented with grapes, garlands, and festoons, beautifully done on the cornice; and the columns in the center, and the pilasters at the corners, appear to have resembled the Corinthian order. A very low door in the south end of the portico opens into the ante-chamber - 19 feet square, and 7 or 8 high. From this three passages conduct into other rooms, two of them, to the south, having five or six crypts. A passage also leads from the west room down several steps into a large vault running north, where are crypts parallel to the sides. These rooms are all cut in rock intensely hard, and the entrances were originally closed with stone doors, made with panels and hung on stone hinges, which are now all broken. The whole series of tombs indicates the hand of royalty and the leisure of years, but by whom and for whom they were made is a mere matter of conjecture. I know no good reason for ascribing them to Helena of Adiabene. Most travelers and writers are inclined to make them the sepulchres of the Asmonean kings" (The Land and the Book, vol. 2, pp. 487, 488). The site of the tomb of David is no longer known.
Unto this day - That the sepulchre of David was well known and honored is clear from Josephus (Antiq., book 7, chapter 15, section 3): "He (David) was buried by his son Solomon in Jerusalem with great magnificence, and with all the other funeral pomps with which kings used to be buried. Moreover, he had immense wealth buried with him: for one thousand and three hundred years afterward Hyrcanus the high priest, when he was besieged by Antiochus, and was desirous of giving him money to raise the siege, opened one room of David's sepulchre and took out three thousand talents. Herod, many years afterward, opened another room, and took away a great deal of money," etc. See also Antiq., book 13, chapter 8, section 4. The tomb of a monarch like David would be well known and had in Rev_erence. Peter might, then, confidently appeal to their own belief and knowledge that David had not been raised from the dead. No Jew believed or supposed it. All, by their care of his sepulchre, and by the honor with which they regarded his grave, believed that he had returned to corruption. The Psalm, therefore, could not apply to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: let me: or, I may
freely: Act 26:26
the patriarch: Act 7:8, Act 7:9; Heb 7:4
David: Act 13:36; Kg1 2:10
John Gill
2:29 Men and brethren, let me freely speak unto you,.... The apostle calls the Jews, brethren, whom he before only styled men of Judea, and men of Israel, because they were his brethren according to the flesh, as many of them afterwards were in a spiritual relation; and the rather he adds this affectionate appellation to soften their minds, and prepare them to receive the account he was about to give of David, and of his prophecy of the Messiah, and his resurrection; in which he used much freedom of speech, consistent with truth, good sense, and strong reasoning; which he thought might be allowed to take, and they would not be displeased at, in discoursing to them
of the patriarch David; who was a "head of the fathers", as the Syriac and Arabic versions render it; a prince of the tribes of Israel; one of the greatest kings the tribes of Israel ever had; and therefore this name well becomes him; though it is more commonly given to Abraham, Isaac, and Jacob, and the heads of the twelve tribes:
that he is both dead, and buried, and his sepulchre is with us unto this day; it is a plain case, and a certain matter of fact, which nobody disputes or denies, that David really died, and was laid in the grave, and that his monument, or tomb, was still extant, so that he was not risen from the dead; and therefore the above citation could not respect him, but another, even the Messiah, and had been literally fulfilled in Jesus. The Jews say (z), that David died on the day of Pentecost; which was the very day on which Peter was now preaching; he was buried in Jerusalem, and his sepulchral monument was in being when Peter said these words. And Josephus relates (a), that the sepulchre of David was opened by Hyrcanus, who took out of it three thousand talents; and that it was afterwards opened by Herod (b): which, if true, may serve to render credible what Peter says concerning its continuance to that day. Though it may be questioned whether any such treasure was ever in it, or taken out of it; and still less credible is the account which R. Benjamin (c) gives of two men in his time, who, under the wall of Zion, found a cave, which led them to a large palace built on pillars of marble, and covered with gold and silver; and within it was a table, and a golden sceptre, and a crown of gold; and this, says the author, was the sepulchre of David, king of Israel,
(z) T. Hieros. Chagiga, fol. 78. 1. (a) De Bello Jud. l. 1. c. 2. sect. 5. & Antiqu. l. 7. c. 15. sect. 3. (b) Ib. l. 16. c. 7. sect. 1. (c) Itinerar. p. 45, 46.
John Wesley
2:29 The patriarch - A more honourable title than king.
Robert Jamieson, A. R. Fausset and David Brown
2:29 David . . . is . . . dead and buried, &c.--Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullify the whole argument of the apostle). The Psalm is then affirmed to have had its only proper fulfilment in JESUS, of whose resurrection and ascension they were witnesses, while the glorious effusion of the Spirit by the hand of the ascended One, setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illustration of Messiah's ascension and session at God's right hand is drawn from Ps 110:1, in which David cannot be thought to speak of himself, seeing he is still in his grave.
2:302:30: Զի մարգարէ՛ էր եւ գիտէր, եթէ երդմա՛մբ երդուաւ նմա Աստուած՝ ՚ի պտղոյ որովայնի նորա նստուցանե՛լ յաթոռ նորա[2120]. [2120] Ոմանք. Զի եւ մարգարէ էր։ Բազումք. Յորովայնէ. կամ՝ որովայնէ նորա։
30. բայց որովհետեւ նա մարգարէ էր եւ գիտէր, որ Աստուած նրան երդուելով խոստացաւ նրա որովայնի պտղից մէկին նստեցնել իր գահի վրայ,
30 Արդ որովհետեւ անիկա մարգարէ էր եւ գիտէր թէ Աստուած հաստատ երդում ըրաւ իրեն, թէ իր երիկամունքներուն պտուղէն՝ մարմնի կողմանէ՝ Քրիստոսը պիտի յարուցանէ որ իր աթոռը նստի,
Զի մարգարէ էր, եւ գիտէր եթէ երդմամբ երդուաւ նմա Աստուած ի պտղոյ որովայնի [8]նորա նստուցանել`` յաթոռ նորա:

2:30: Զի մարգարէ՛ էր եւ գիտէր, եթէ երդմա՛մբ երդուաւ նմա Աստուած՝ ՚ի պտղոյ որովայնի նորա նստուցանե՛լ յաթոռ նորա[2120].
[2120] Ոմանք. Զի եւ մարգարէ էր։ Բազումք. Յորովայնէ. կամ՝ որովայնէ նորա։
30. բայց որովհետեւ նա մարգարէ էր եւ գիտէր, որ Աստուած նրան երդուելով խոստացաւ նրա որովայնի պտղից մէկին նստեցնել իր գահի վրայ,
30 Արդ որովհետեւ անիկա մարգարէ էր եւ գիտէր թէ Աստուած հաստատ երդում ըրաւ իրեն, թէ իր երիկամունքներուն պտուղէն՝ մարմնի կողմանէ՝ Քրիստոսը պիտի յարուցանէ որ իր աթոռը նստի,
zohrab-1805▾ eastern-1994▾ western am▾
2:3030: Будучи же пророком и зная, что Бог с клятвою обещал ему от плода чресл его воздвигнуть Христа во плоти и посадить на престоле его,
2:30  προφήτης οὗν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῶ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,
2:30. προφήτης (a-declarer-before) οὖν (accordingly) ὑπάρχων, (firsting-under,"καὶ (and) εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) ὅρκῳ ( unto-a-fencee ) ὤμοσεν ( it-oathed ) αὐτῷ ( unto-it ," ὁ ( the-one ) θεὸς ( a-Deity ," ἐκ ( out ) καρποῦ ( of-a-fruit ) τῆς ( of-the-one ) ὀσφύος ( of-a-loin ) αὐτοῦ ( of-it ) καθίσαι ( to-have-sat-down-to ) ἐπὶ ( upon ) τὸν ( to-the-one ) θρόνον ( to-a-throne ) αὐτοῦ , ( of-it ,"
2:30. propheta igitur cum esset et sciret quia iureiurando iurasset illi Deus de fructu lumbi eius sedere super sedem eiusWhereas therefore he was a prophet and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
30. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set upon his throne;
2:30. Therefore, he was a prophet, for he knew that God had sworn an oath to him about the fruit of his loins, about the One who would sit upon his throne.
2:30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne:

30: Будучи же пророком и зная, что Бог с клятвою обещал ему от плода чресл его воздвигнуть Христа во плоти и посадить на престоле его,
2:30  προφήτης οὗν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῶ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,
2:30. propheta igitur cum esset et sciret quia iureiurando iurasset illi Deus de fructu lumbi eius sedere super sedem eius
Whereas therefore he was a prophet and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
2:30. Therefore, he was a prophet, for he knew that God had sworn an oath to him about the fruit of his loins, about the One who would sit upon his throne.
2:30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
30: "Бог с клятвою обещал..." Такое обещание, исполнившееся только на Мессии, находится во 2Цар. VII:12-16; ср. Пс 131-й. По существу своему оно есть вместе пророчество и о воскресении, без коего не могло осуществиться это пророчество.

"Посадить на престол его...", т. е. именно как Мессию (ср. Лк I:32). "Как во многих местах Божественного Писания, так и здесь - престол употребляется вместо царства..." (блаж. Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
2:30: According to the flesh, he would raise up Christ - This whole clause is wanting in ACD, one of the Syriac, the Coptic, Ethiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and Professor White says of the words, "certissime delenda," they should doubtless be expunged. This is a gloss, says Schoettgen, that has crept into the text, which I prove thus:
1. The Syriac and Vulgate, the most ancient of the versions, have not these words.
2. The passage is consistent enough and intelligible without them.
3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse.
The passage therefore, according to Bp. Pearce, should be read thus: Therefore being a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to set on his throne; and foreseeing that he (God) would raise up Christ, he spake of the resurrection of Christ, etc. "In this transition, the words which Peter quotes for David's are exactly the same with what we read in the psalm above mentioned; and the circumstance of David's foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the oath; but is only made to be Peter's assertion, that David, as a prophet, did foresee it, and meant it."
Albert Barnes: Notes on the Bible - 1834
2:30: Therefore - As David was dead and buried, it was clear that he could not have referred to himself in this remarkable declaration. It followed that he must have had reference to some other one.
Being a prophet - One who foretold future events. That David was inspired is clear, Sa2 23:2. Many of the prophecies relating to the Messiah are found in the Psalms of David: Psa 22:1, compare Mat 27:46; Luk 24:44 - Psa 22:18, compare Mat 27:35 - Psa 69:21, compare Mat 27:34, Mat 27:48 - Psa 69:25, compare Act 1:20.
And knowing - Knowing by what God had said to him respecting his posterity.
Had sworn with an oath - The places which speak of God as having sworn to David are found in Psa 89:3-4, "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish," etc.; and Psa 132:11, "The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon my throne"; Psa 89:35-36. The promise to which reference is made in all these places is in Sa2 7:11-16.
Of the fruit of his loins - Of his descendants. See Sa2 7:12; Gen 35:11; Gen 46:26; Kg1 8:19, etc.
According to the flesh - That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Rom 1:3-4.
He would raise up Christ - That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon and to his descendants. But it is clear that the New Testament writers understood them as referring also to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David, Mat 12:23; Mat 21:9; Mat 22:42, Mat 22:45; Mar 11:10; Joh 7:42, etc. In what way these promises that were made to David were understood as applying to the Messiah, it may not be easy to determine. The fact, however, is clear. The following remarks may throw some light on the subject:
(a) The kingdom which was promised to David was to have no end; it was to be established foRev_er. Yet his descendants died, and all other kingdoms changed.
(b) The promise likewise stood by itself; it was not made to any other of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future king and kingdom which was the hope of the nation; and their eyes were anxiously fixed on the long-expected Messiah.
(c) At the time that he came it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual.
On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms that David was aware of this, and that he so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily we have a commentary of David himself as expressing his own views of that promise. That commentary is found particularly in Psa 2:1-12; Ps. 22; Ps. 69; and Psa 16:1-11; In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign.
It may be remarked that there are some important variations in the manuscripts in regard to this verse. The expression "according to the flesh" is omitted in many mss., and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate.
To sit on his throne - To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The unique characteristic of David as king, or what distinguished him from the other kings of the earth, was that he reigned over the people of God. Israel was his chosen people, and the kingdom was over that nation. Hence, he that should reign over the people of God, though in a manner somewhat different from David, would be regarded as occupying his throne, and as being his successor. The form of the administration might be varied, but it would still retain its prime characteristic as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It is spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the sword and the din of arms, but not the less really advanced against principalities, and powers, and spiritual wickedness in high places; not under a visible head and earthly monarch, but not less really under the Captain of salvation and the King of kings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: being: Act 1:16; Sa2 23:2; Mat 27:35; Mar 12:36; Luk 24:44; Heb 3:7, Heb 4:7; Pe2 1:21
knowing: Sa2 7:11-16; Ch1 17:11-15; Psa 89:3, Psa 89:4, Psa 19-37, Psa 110:1-5, Psa 132:11-18; Rom 1:3; Ti2 2:8; Heb 7:1, Heb 7:2, Heb 7:21
with: Heb 6:17
he: Psa 2:6-12, Psa 72:1-19; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:14, Jer 33:15; Amo 9:11, Amo 9:12; Mic 5:2; Luk 1:31-33, Luk 1:69, Luk 1:70, Luk 2:10, Luk 2:11; Joh 18:36, Joh 18:37; Rom 15:12; Rev 17:14, Rev 19:16
Geneva 1599
2:30 Therefore being a prophet, and knowing that God had (x) sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
(x) Had sworn solemnly.
John Gill
2:30 Therefore being a prophet,.... Who could foretell things to come, as he did many things concerning the sufferings and death of Christ, and the circumstances attending it, concerning his resurrection, ascension, and session at the right hand of God. So the title of his "Psalms", in the Syriac version, runs thus; the "Book of the Psalms of David, King and Prophet": and in the Arabic version, "the First Book of the Psalms of David the Prophet, King of the Children of Israel". Though the Jews (d) will not allow him, nor Solomon, nor Daniel, to be strictly and properly prophets, they make a difference between prophecy, and the Holy Spirit. They own, that the book of Psalms was written under the influence of the Holy Spirit, but not by prophecy; and therefore they place it among the Hagiographa, or holy writings, but not among the Prophets: though after all, Kimchi allows David to be a prophet, since he is called a man of God; for he says this name is not said of any but , "of a prophet" (e); and Peter is right in calling him so:
and knowing that God had sworn with an oath to him; as he did in Ps 132:11.
that of the fruit of his loins; of one that should be of his seed, that should spring from him, even the Virgin Mary, who was of the house and lineage of David:
according to the flesh, he would raise up Christ; would send him forth, according to the human nature; for this phrase respects not his resurrection from the dead, but his incarnation or exhibition in the flesh, as in Acts 3:26. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy, and should be read in a parenthesis; since it is not in the text in Ps 132:11.
to sit on his throne; on the throne of David his father; see Gill on Lk 1:32.
(d) Maimon. More Nevochim, par. 2. c. 45. Vid. Procop. Gazaeum in Reg. l. 2. c. 23. sect. 2. (e) Kimchi Praefat. ad Psalm.
John Wesley
2:30 Ps 89:4, &c.
2:312:31: յառաջագոյն ծանուցեալ խօսեցաւ վասն յարութեանն Քրիստոսի. զի ո՛չ թողաւ ոգի նորա ՚ի դժոխս, եւ ո՛չ մարմին նորա ետես զապականութիւն[2121]։ [2121] ՚Ի լուս՛՛. Ծանուցեալ խոստացաւ վասն։
31. ուստի կանխօրօք գիտենալով՝ խօսեց Քրիստոսի յարութեան մասին, թէ՝ «Նրա անձը գերեզմանում չթողնուեց, եւ ոչ էլ նրա մարմինը ապականութիւն տեսաւ»:
31 Ինք կանխատեսութեամբ խօսեցաւ Քրիստոսին յարութեանը համար եւ թէ անոր անձը գերեզմանը չթողուեցաւ եւ անոր մարմինը ապականութիւն չտեսաւ։
յառաջագոյն ծանուցեալ խօսեցաւ վասն յարութեանն Քրիստոսի, զի ոչ թողաւ ոգի նորա ի դժոխս, եւ ոչ մարմին նորա ետես զապականութիւն:

2:31: յառաջագոյն ծանուցեալ խօսեցաւ վասն յարութեանն Քրիստոսի. զի ո՛չ թողաւ ոգի նորա ՚ի դժոխս, եւ ո՛չ մարմին նորա ետես զապականութիւն[2121]։
[2121] ՚Ի լուս՛՛. Ծանուցեալ խոստացաւ վասն։
31. ուստի կանխօրօք գիտենալով՝ խօսեց Քրիստոսի յարութեան մասին, թէ՝ «Նրա անձը գերեզմանում չթողնուեց, եւ ոչ էլ նրա մարմինը ապականութիւն տեսաւ»:
31 Ինք կանխատեսութեամբ խօսեցաւ Քրիստոսին յարութեանը համար եւ թէ անոր անձը գերեզմանը չթողուեցաւ եւ անոր մարմինը ապականութիւն չտեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:3131: Он прежде сказал о воскресении Христа, что не оставлена душа Его в аде, и плоть Его не видела тления.
2:31  προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν.
2:31. προιδὼν (having-had-seen-before) ἐλάλησεν (it-spoke-unto) περὶ (about) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) τοῦ (of-the-one) χριστοῦ (of-Anointed) ὅτι (to-which-a-one," οὔτε ( Not-also ) ἐνκατελείφθη ( it-was-remaindered-down-in ) εἰς ( into ) ᾅδην ( to-a-hades ) οὔτε ( not-also ) ἡ ( the-one ) σὰρξ ( a-flesh ) αὐτοῦ ( of-it ) εἶδεν ( it-had-seen ) διαφθοράν . ( to-a-degradation-through )
2:31. providens locutus est de resurrectione Christi quia neque derelictus est in inferno neque caro eius vidit corruptionemForeseeing this, he spoke of the resurrection of Christ. For neither was he left in hell: neither did his flesh see corruption.
31. he foreseeing spake of the resurrection of the Christ, that neither was he left in Hades, nor did his flesh see corruption.
2:31. Foreseeing this, he was speaking about the Resurrection of the Christ. For he was neither left behind in Hell, nor did his flesh see corruption.
2:31. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption:

31: Он прежде сказал о воскресении Христа, что не оставлена душа Его в аде, и плоть Его не видела тления.
2:31  προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν.
2:31. providens locutus est de resurrectione Christi quia neque derelictus est in inferno neque caro eius vidit corruptionem
Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell: neither did his flesh see corruption.
2:31. Foreseeing this, he was speaking about the Resurrection of the Christ. For he was neither left behind in Hell, nor did his flesh see corruption.
2:31. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:31: That his soul was not left in hell - The words ἡ ψυχη αυτου, his soul, are omitted by ABCD, Syriac, Coptic, Ethiopic, and Vulgate. Griesbach has left them out of the text, and Professor White says again, certissime delenda. The passage may be thus read: "He spake of the resurrection of Christ, that he was not left in hades, neither did his flesh see corruption." For the various readings in this and the preceding verse, see Griesbach.
Albert Barnes: Notes on the Bible - 1834
2:31: He, seeing this before ... - By the spirit of prophecy. From this it appears that David had distinct views of the great doctrines pertaining to the Messiah.
Spake ... - See Psa 16:1-11.
That his soul ... - See the notes on Act 2:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: seeing: Pe1 1:11, Pe1 1:12
spake: Act 2:27, Act 13:35; Psa 16:10
John Gill
2:31 He seeing this before,.... Or by a spirit of prophecy foreseeing it, that according to God's promise and oath, the Messiah would be raised up, and spring from his seed; and also by the same Spirit foresaw that he would suffer and die, and be laid in the grave, the pit of corruption:
spake of the resurrection of Christ; from the dead, to the sense of the following words, in Ps 16:10.
that his soul was not left in hell: neither his separate soul in Hades, nor his body in the grave,
neither his flesh did see corruption; or his body, or his "carcass", as the Syriac version renders it, did not lie so long in the grave as to rot and putrefy.
2:322:32: Զա՛յս Յիսուս՝ յարո՛յց Աստուած, որում ամենեքին մեք վկայեմք[2122]։ [2122] Ոմանք. Մեք վկա՛յ եմք։
32. Այս Յիսուսին է, որ Աստուած յարութիւն տուեց, որին մենք ամէնքս վկայ ենք.
32 Աստուած այս Յիսուսը յարուցանեց, որուն մենք ամէնքս ալ վկայ ենք։
Զայս Յիսուս յարոյց Աստուած, որում ամենեքին մեք վկայ եմք:

2:32: Զա՛յս Յիսուս՝ յարո՛յց Աստուած, որում ամենեքին մեք վկայեմք[2122]։
[2122] Ոմանք. Մեք վկա՛յ եմք։
32. Այս Յիսուսին է, որ Աստուած յարութիւն տուեց, որին մենք ամէնքս վկայ ենք.
32 Աստուած այս Յիսուսը յարուցանեց, որուն մենք ամէնքս ալ վկայ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:3232: Сего Иисуса Бог воскресил, чему все мы свидетели.
2:32  τοῦτον τὸν ἰησοῦν ἀνέστησεν ὁ θεός, οὖ πάντες ἡμεῖς ἐσμεν μάρτυρες.
2:32. τοῦτον (To-the-one-this) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἀνέστησεν (it-stood-up,"ὁ (the-one) θεός, (a-Deity,"οὗ (of-which) πάντες ( all ) ἡμεῖς (we) ἐσμὲν (we-be) μάρτυρες. (witnesses)
2:32. hunc Iesum resuscitavit Deus cui omnes nos testes sumusThis Jesus hath God raised again, whereof all we are witnesses.
32. This Jesus did God raise up, whereof we all are witnesses.
2:32. This Jesus, God raised up again, and of this we are all witnesses.
2:32. This Jesus hath God raised up, whereof we all are witnesses.
This Jesus hath God raised up, whereof we all are witnesses:

32: Сего Иисуса Бог воскресил, чему все мы свидетели.
2:32  τοῦτον τὸν ἰησοῦν ἀνέστησεν ὁ θεός, οὖ πάντες ἡμεῖς ἐσμεν μάρτυρες.
2:32. hunc Iesum resuscitavit Deus cui omnes nos testes sumus
This Jesus hath God raised again, whereof all we are witnesses.
2:32. This Jesus, God raised up again, and of this we are all witnesses.
2:32. This Jesus hath God raised up, whereof we all are witnesses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
32: "Сего Иисуса..." - сего, а не другого какого-либо, именно Иисуса из Назарета.

"Чему все мы свидетели...", ибо видели Его, воскресшего, - беседовали с Ним, ели с Ним, осязали Его, и через все это достаточно уверились в действительности Его воскресения, чтобы быть вправе свидетельствовать о нем и другим.
Adam Clarke: Commentary on the Bible - 1831
2:32: Whereof we all are witnesses - That is, the whole 120 saw him after he rose from the dead, and were all ready, in the face of persecution and death, to attest this great truth.
Albert Barnes: Notes on the Bible - 1834
2:32: This Jesus - Peter, having shown that it was predicted that the Messiah would rise, now affirms that such a resurrection occurred in the case of Jesus. If it was a matter of prophecy, all objection to the truth of the doctrine was taken away, and the only question was whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth of this great and glorious fact.
We are all witnesses - It seems probable that Peter refers here to the whole 120 who were present, and who were ready to attest it in any manner. The matter which was to be proved was that Jesus was seen alive after he had been put to death. The apostles were appointed to bear witness of this. We are told by Paul Co1 15:6 that he was seen by more than five hundred brethren, that is, Christians, at one time. The 120 assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible:
(1) They had seen him themselves. They did not conjecture it or reason about it; but they had the evidence on which people act every day, and which must be regarded as satisfactory the evidence of their own senses.
(2) the number was such they could not be imposed on. If 120 persons could not prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts.
(3) the thing to be established was a plain matter. It was not that they "saw him rise." That they never pretended: Impostors would have done this. But it was that they saw him, talked, walked, ate, drank with him, being alive, after, he had been crucified. The fact of his death was matter of Jewish record, and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterward, and this was attested by many witnesses.
(4) they had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honor in doing it.
(5) they offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: whereof: Act 2:24, Act 1:8, Act 1:22, Act 3:15, Act 4:33, Act 5:31, Act 5:32, Act 10:39-41; Luk 24:46-48; Joh 15:27; Joh 20:26-31
Geneva 1599
2:32 (7) This Jesus hath God raised up, whereof we all are witnesses.
(7) Peter witnesses that Jesus Christ is the appointed everlasting King, which he manifestly proves by the gifts of the Holy Spirit and the testimony of David.
John Gill
2:32 This Jesus hath God raised up,.... That is, from the dead,
whereof we are all witnesses; namely, of his resurrection, they having seen him, and heard him, and ate, and drank, and conversed with him since his resurrection; and which was true, not of the twelve apostles only, but of the whole company: or "we are all his witnesses"; either of God, who raised Christ from the dead; or of Christ who was raised by him; and indeed, they bore testimony to the whole of this, to Christ, and to his resurrection, and to its being done by God the Father.
John Wesley
2:32 He foreseeing this, spake of the resurrection Of Christ - St. Peter argues thus: It is plain, David did not speak this of himself. Therefore he spake of Christ's rising. But how does that promise of a kingdom imply his resurrection? Because he did not receive it before he died, and because his kingdom was to endure for ever, 2Kings 7:13.
2:332:33: Աջովն Աստուծո՛յ բարձրացեալ, զաւետիս Հոգւոյն Սրբոյ ընկալեալ ՚ի Հօրէ, սփռեա՛ց զայս՝ զոր դուք իսկ եւ տեսանէք, եւ լսէք[2123]։ [2123] ՚Ի բազումս պակասի. Դուք իսկ եւ տեսա՛՛։
33. Աստծու աջ ձեռքով բարձրանալով, Սուրբ Հոգու խոստումը ընդունելով Հօրից՝ սփռեց այս, որ դուք այժմ տեսնում էք ու լսում.
33 Ուստի Աստուծոյ ձեռքով բարձրանալով ու Սուրբ Հոգիին խոստումը Հօրմէն առնելով՝ տարածեց ասիկա, որ դուք հիմա կը տեսնէք ու կը լսէք։
Աջովն Աստուծոյ բարձրացեալ, զաւետիս Հոգւոյն Սրբոյ ընկալեալ ի Հօրէ, սփռեաց զայս, զոր դուք իսկ տեսանէք եւ լսէք:

2:33: Աջովն Աստուծո՛յ բարձրացեալ, զաւետիս Հոգւոյն Սրբոյ ընկալեալ ՚ի Հօրէ, սփռեա՛ց զայս՝ զոր դուք իսկ եւ տեսանէք, եւ լսէք[2123]։
[2123] ՚Ի բազումս պակասի. Դուք իսկ եւ տեսա՛՛։
33. Աստծու աջ ձեռքով բարձրանալով, Սուրբ Հոգու խոստումը ընդունելով Հօրից՝ սփռեց այս, որ դուք այժմ տեսնում էք ու լսում.
33 Ուստի Աստուծոյ ձեռքով բարձրանալով ու Սուրբ Հոգիին խոստումը Հօրմէն առնելով՝ տարածեց ասիկա, որ դուք հիմա կը տեսնէք ու կը լսէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:3333: Итак Он, быв вознесен десницею Божиею и приняв от Отца обетование Святаго Духа, излил то, что вы ныне видите и слышите.
2:33  τῇ δεξιᾷ οὗν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε.
2:33. τῇ (Unto-the-one) δεξιᾷ (unto-right-belonged) οὖν (accordingly) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὑψωθεὶς (having-been-en-overed) τήν (to-the-one) τε (also) ἐπαγγελίαν (to-a-messaging-upon-unto) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) λαβὼν (having-had-taken) παρὰ (beside) τοῦ (of-the-one) πατρὸς (of-a-Father) ἐξέχεεν (it-poured-out) τοῦτο (to-the-one-this) ὃ (to-which) ὑμεῖς (ye) [καὶ] "[and]"βλέπετε (ye-view) καὶ (and) ἀκούετε. (ye-hear)
2:33. dextera igitur Dei exaltatus et promissione Spiritus Sancti accepta a Patre effudit hunc quem vos videtis et audistisBeing exalted therefore by the right hand of God and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear.
33. Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath poured forth this, which ye see and hear.
2:33. Therefore, being exalted to the right hand of God, and having received from the Father the Promise of the Holy Spirit, he poured this out, just as you now see and hear.
2:33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear:

33: Итак Он, быв вознесен десницею Божиею и приняв от Отца обетование Святаго Духа, излил то, что вы ныне видите и слышите.
2:33  τῇ δεξιᾷ οὗν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε.
2:33. dextera igitur Dei exaltatus et promissione Spiritus Sancti accepta a Patre effudit hunc quem vos videtis et audistis
Being exalted therefore by the right hand of God and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear.
2:33. Therefore, being exalted to the right hand of God, and having received from the Father the Promise of the Holy Spirit, he poured this out, just as you now see and hear.
2:33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
33: "Итак, Он был вознесен десницею Божиею..." - греч. th dexia oun toϋ qeou uywqeiV... - слав.: "десницею убо Божиею вознесеся..." (вероятно, вместо "вознесся") - выражение, допускающее два понимания: или - быв вознесен на небо десницею Божиею - в том же смысле, в каком выше говорится, что Бог воскресил Его от мертвых (ст. 24); или - быв вознесен, т. е. возвышен до седения одесную Отца в прославленной человеческой плоти. И то и другое толкование равносильны и равнозначащи.

"Приняв от Отца обетование Св. Духа..." - т. е., приняв от Отца власть послать верующим в Него - обещанного Отцом и Им Св. Духа, от Отца исходящего.
Adam Clarke: Commentary on the Bible - 1831
2:33: By the right hand of God exalted - Raised by omnipotence to the highest dignity in the realms of glory, to sit at the right hand of God, and administer the laws of both worlds.
The promise of the Holy Ghost - This was the promise that he had made to them a little before he suffered, as may be seen in Joh 14:16, etc., Joh 16:7, etc., and after he had risen from the dead. Luk 24:49, and which as the apostle says was now shed forth.
Albert Barnes: Notes on the Bible - 1834
2:33: Therefore, being by the right hand - The right hand among the Hebrews was often used to denote "power"; and the expression here means, not that he was exalted to the right hand of God. but by his power. He was raised from the dead by his power, and borne to heaven, triumphant over all his enemies. The use of the word "right hand" to denote "power" is common in the Scriptures: Job 40:14, "Thine own right hand can save thee"; Psa 17:7, "Thou savest by thy right hand them that trust in thee"; Psa 18:35; Psa 20:6; Psa 21:8; Psa 44:3; Psa 60:5, etc.
Exalted - Constituted King and Messiah in heaven. Raised up from his condition of humiliation to the glory which he had with the Father before the world was, Joh 17:5.
And having received ... - The Holy Spirit was promised to the disciples before his death, Joh 14:26; Joh 15:26; Joh 16:13-15. It was expressly declared:
(1) That the Holy Spirit would not be given except the Lord Jesus should return to heaven Joh 16:7; and,
(2) That this gift was in the power of the Father, and that he would send him, Joh 14:26; Joh 15:26. This promise was now fulfilled, and those who witnessed the extraordinary scene before them could not doubt that it was the effect of divine power.
Hath shed forth this ... - This power of speaking different languages and declaring the truth of the gospel. In this way Peter accounts for the remarkable events before them. What had occurred could not be produced by new wine, Act 2:15. It was expressly foretold, Act 2:16-21. It was predicted that Jesus would rise, Act 2:22-31. The apostles were witnesses that he had risen, and that he had promised that the Holy Spirit would descend; and the fulfillment of this promise was a rational way of accounting for the scene before them. It was unanswerable; and the effect on those who witnessed it was such as might be expected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:33: by: Act 5:31; Psa 89:19, Psa 89:24, Psa 118:16, Psa 118:22, Psa 118:23; Isa 52:13, Isa 53:12; Mat 28:18; Mar 16:19; Joh 17:5; Eph 1:20-23; Phi 2:9-11; Heb 1:2-4, Heb 10:12; Pe1 1:21, Pe1 3:22
having: Act 1:4; Luk 24:49; Joh 7:38, Joh 7:39, Joh 14:16, Joh 14:26, Joh 15:26, Joh 16:7-15
he: Act 2:17, Act 2:38, Act 2:39, Act 10:45; Rom 5:5; Eph 4:8; Tit 3:6
Geneva 1599
2:33 Therefore being by the (y) right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
(y) Might and power of God.
John Gill
2:33 Therefore being by the right hand of God exalted,.... After his resurrection he ascended to heaven, and was exalted in human nature; "to the right hand of God", as the Ethiopic version; and the Arabic version used by De Dieu read; an honour that never was conferred on any creature, angels or men, besides: or he was exalted and raised to the high honour and dignity of a Prince and Saviour, of Lord, Head, and King, so as to have a name, dominion, and authority over all, by the mighty power of God, which is sometimes called his right hand; see Ps 118:15.
and having received of the Father the promise of the Holy Ghost; which the Father had promised to pour forth in the last days, Is 44:3 and which Christ had promised to send from the Father, Jn 14:16 and which, upon his ascension and exaltation, he received as Mediator from him; see Ps 68:18 compared with Eph 4:8.
he hath shed forth this; this Holy Spirit, or promised Spirit, these gifts of his; and so the Syriac version renders it, "he hath shed forth this gift"; which expresses both the plenty and abundance of the gifts bestowed, and the liberality of Christ in the donation of them: it is added,
which ye now see and hear; meaning the cloven tongues, as of fire, which they saw sitting on the disciples, and the various languages which they heard them speak. The Alexandrian copy, the Vulgate Latin and Ethiopic versions, leave out the word "now": and the Syriac, in the room of it, reads, "behold".
John Wesley
2:33 Being exalted by the right hand of God - By the right hand; that is, the mighty power of God. Our Lord was exalted at his ascension to God's right hand in heaven.
2:342:34: Զի ո՛չ եթէ Դաւիթ ել յերկինս. ասէ իսկ ինքն. Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ[2124]՝ [2124] Ոմանք. Զի ոչ թէ... Տէր ցՏէրն իմ։
34. որովհետեւ Դաւիթը, որ երկինք չէր ելել, ինքն իսկ ասում է. «Տէրն ասաց իմ Տիրոջը՝ նստի՛ր իմ աջ կողմը,
34 Վասն զի Դաւիթ երկինք չելաւ, բայց ինք կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ՛ իմ աջ կողմս,
Զի ոչ եթէ Դաւիթ ել յերկինս, ասէ իսկ ինքն. Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ:

2:34: Զի ո՛չ եթէ Դաւիթ ել յերկինս. ասէ իսկ ինքն. Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ[2124]՝
[2124] Ոմանք. Զի ոչ թէ... Տէր ցՏէրն իմ։
34. որովհետեւ Դաւիթը, որ երկինք չէր ելել, ինքն իսկ ասում է. «Տէրն ասաց իմ Տիրոջը՝ նստի՛ր իմ աջ կողմը,
34 Վասն զի Դաւիթ երկինք չելաւ, բայց ինք կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ՛ իմ աջ կողմս,
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2:3434: Ибо Давид не восшел на небеса; но сам говорит: сказал Господь Господу моему: седи одесную Меня,
2:34  οὐ γὰρ δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός, εἶπεν [ὁ] κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου
2:34. οὐ (Not) γὰρ (therefore) Δαυεὶδ (a-Daueid) ἀνέβη (it-had-stepped-up) εἰς (into) τοὺς (to-the-one) οὐρανούς, (to-skies,"λέγει (it-fortheth) δὲ (moreover,"αὐτός (it," Εἶπεν ( It-had-said ," Κύριος ( Authority-belonged ," τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) μου ( of-me ," Κάθου ( Thou-should-sit-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) μου ( of-me ,"
2:34. non enim David ascendit in caelos dicit autem ipse dixit Dominus Domino meo sede a dextris meisFor David ascended not into heaven; but he himself said: The Lord said to my Lord: Sit thou on my right hand,
34. For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
2:34. For David did not ascend into heaven. But he himself said: ‘The Lord said to my Lord: Sit at my right hand,
2:34. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,
For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand:

34: Ибо Давид не восшел на небеса; но сам говорит: сказал Господь Господу моему: седи одесную Меня,
2:34  οὐ γὰρ δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός, εἶπεν [ὁ] κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου
2:34. non enim David ascendit in caelos dicit autem ipse dixit Dominus Domino meo sede a dextris meis
For David ascended not into heaven; but he himself said: The Lord said to my Lord: Sit thou on my right hand,
2:34. For David did not ascend into heaven. But he himself said: ‘The Lord said to my Lord: Sit at my right hand,
2:34. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Утвердив, как основную, истину воскресения Христова на пророчестве Давида, апостол подобным же образом находит нужным утвердить и истину вознесения Иисусова, ближайшим следствием чего было излияние даров Св. Духа. Эту истину апостол утверждает именно ссылкою на пророческое изречение Давида в 109: псалме (ст. 1), относя исполнение этого изречения всецело ко Христу. Это же самое изречение прилагает к Себе и Сам Господь в беседе с фарисеями (Мф XXII:12: и т. д. ).
Adam Clarke: Commentary on the Bible - 1831
2:34: David is not ascended - Consequently, he has not sent forth this extraordinary gift, but it comes from his Lord, of whom he said, The Lord said unto my Lord, etc. See the note on these words, Mat 22:44 (note).
Albert Barnes: Notes on the Bible - 1834
2:34: For David is not ascended into the heavens - That is, David has not risen from the dead and ascended to heaven. This further shows that Psa 16:1-11 could not refer to David, but must refer to the Messiah. Great as they esteemed David, and much as they were accustomed to apply these expressions of the Scripture to him, yet they could not be applicable to him. They must refer to some other being; and especially that passage which Peter now proceeds to quote. It was of great importance to show that these expressions could not apply to David, and also that David bore testimony to the exalted character and dignity of the Messiah. Hence, Peter here adduces David himself as affirming that the Messiah was to be exalted to a dignity far above his own. This does not affirm that David was not saved, or that his spirit had not ascended to heaven, but that he had not been exalted in the heavens in the sense in which Peter was speaking of the Messiah.
But he saith himself - Psa 110:1.
The Lord - The small capitals used in translating the word "Lord" in the Bible denote that the original word is יהוה Yahweh. The Hebrews regarded this as the unique name of God, a name incommunicable to any other being. It is not applied to any being but God in the Scriptures. The Jews had such a Rev_erence for it that they never pronounced it; but when it occurred in the Scriptures they pronounced another name, אדני ̀ Adonaay. Here it means, "Yahweh said," etc.
My Lord - This is a different word in the Hebrew - it is אדני ̀ Adonaay. It properly is applied by a servant to his master, or a subject to his sovereign, or is used as a title of respect by an inferior to a superior. It means here, "Yahweh said to him whom I, David, acknowledge to be my superior and sovereign." Thus, though he regarded him as his descendant according to the flesh, yet he regarded him also as his superior and Lord. By reference to this passage our Saviour confounded the Pharisees, Mat 22:42-46. That the passage in this Psalm refers to the Messiah is clear. Our Saviour, in Mat 22:42, expressly applied it thus, and in such a manner as to show that this was the well-understood doctrine of the Jews. See the notes on Mat 22:42, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:34: The Lord: Psa 110:1; Mat 22:42-45; Mar 12:36; Luk 20:42, Luk 20:43; Co1 15:25; Eph 1:22; Heb 1:13
John Gill
2:34 For David is not ascended into the heavens,.... In his body, that being still in the grave, in his sepulchre, which remained to that day, though in his soul he was ascended to heaven; his Spirit had returned to God that gave it, and was among the spirits of just men made perfect: but he saith himself, in Ps 110:1 "the Lord said unto my Lord, sit thou on my right hand"; see Gill on Mt 22:44.
John Wesley
2:34 Sit thou on my right hand - In this and the following verse is an allusion to two ancient customs; one, to the highest honour that used to be paid to persons by placing them on the right hand, as Solomon did Bathsheba, when sitting on his throne, 3Kings 2:19; and the other, to the custom of conquerors, who used to tread on the necks of their vanquished enemies, as a token of their entire victory and triumph over them.
2:352:35: մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
35. մինչեւ որ քո թշնամիներին ոտքերիդ տակ իբրեւ պատուանդան դնեմ»:
35 Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց:

2:35: մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
35. մինչեւ որ քո թշնամիներին ոտքերիդ տակ իբրեւ պատուանդան դնեմ»:
35 Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
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2:3535: доколе положу врагов Твоих в подножие ног Твоих.
2:35  ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
2:35. ἕως ( unto-if-which ) ἂν ( ever ) θῶ ( I-might-have-had-placed ) τοὺς ( to-the-ones ) ἐχθρούς ( to-en-enmitied ) σου ( of-thee ) ὑποπόδιον ( to-an-under-footlet ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου . ( of-thee )
2:35. donec ponam inimicos tuos scabillum pedum tuorumUntil I make thy enemies thy footstool.
35. Till I make thine enemies the footstool of thy feet.
2:35. until I make your enemies your footstool.’
2:35. Until I make thy foes thy footstool.
Until I make thy foes thy footstool:

35: доколе положу врагов Твоих в подножие ног Твоих.
2:35  ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
2:35. donec ponam inimicos tuos scabillum pedum tuorum
Until I make thy enemies thy footstool.
2:35. until I make your enemies your footstool.’
2:35. Until I make thy foes thy footstool.
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Adam Clarke: Commentary on the Bible - 1831
2:35: Until I make thy foes thy footstool - It was usual with conquerors to put their feet on the necks of vanquished leaders, as emblematical of the state of subjection to which they were reduced, and the total extinction of their power. By quoting these words, Peter shows the Jews, who continued enemies to Christ, that their discomfiture and ruin must necessarily take place, their own king and prophet having predicted this in connection with the other things which had already been so literally and circumstantially fulfilled. This conclusion had the desired effect, when pressed home with the strong application in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:35: thy foes: Gen 3:15; Jos 10:24, Jos 10:25; Psa 2:8-12, Psa 18:40-42, Psa 21:8-12, Psa 72:9; Isa 49:23; Isa 59:18, Isa 60:14, Isa 63:4-6; Luk 19:27, Luk 20:16-18; Rom 16:20; Rev 19:19-21; Rev 20:1-3, Rev 20:8-15
John Gill
2:35 Until I make thy foes thy footstool. See Gill on Mt 22:44.
John Wesley
2:35 Until I make thine enemies thy footstool - This text is here quoted with the greatest address, as suggesting in the words of David, their great prophetic monarch, how certain their own ruin must be, if they went on to oppose Christ. Ps 110:1.
2:362:36: Արդ՝ ճշմարտիւ գիտասցէ՛ ամենայն տունդ Իսրայէլի, զի եւ Տէր զնա՝ եւ Օծեալ Աստուա՛ծ արար. զա՛յն Յիսուս՝ զոր դո՛ւքն խաչեցէք[2125]։ [2125] Օրինակ մի. Ամենայն տունդ Իսրայէլի, զի եւ Տէր զնա Օծեալ Աստուած ա՛՛։ Ուր Ոսկան. զի Տէր զնա եւ։
36. Արդ, Իսրայէլի ամբողջ տունը վստահօրէն թող իմանայ, որ Աստուած նրան ե՛ւ Տէր, ե՛ւ Օծեալ արեց, այն Յիսուսին, որին դուք խաչեցիք»:
36 Ուստի բոլոր Իսրայէլի տունը ճշմարտապէս թող գիտնայ թէ Աստուած զանիկա Տէ՛ր ալ ըրաւ՝ Օծեա՛լ ալ, այն Յիսուսը, որ դուք խաչեցիք»։
Արդ ճշմարտիւ գիտասցէ ամենայն տունդ Իսրայելի, զի ե՛ւ Տէր զնա ե՛ւ Օծեալ` Աստուած արար, զայն Յիսուս զոր դուքն խաչեցէք:

2:36: Արդ՝ ճշմարտիւ գիտասցէ՛ ամենայն տունդ Իսրայէլի, զի եւ Տէր զնա՝ եւ Օծեալ Աստուա՛ծ արար. զա՛յն Յիսուս՝ զոր դո՛ւքն խաչեցէք[2125]։
[2125] Օրինակ մի. Ամենայն տունդ Իսրայէլի, զի եւ Տէր զնա Օծեալ Աստուած ա՛՛։ Ուր Ոսկան. զի Տէր զնա եւ։
36. Արդ, Իսրայէլի ամբողջ տունը վստահօրէն թող իմանայ, որ Աստուած նրան ե՛ւ Տէր, ե՛ւ Օծեալ արեց, այն Յիսուսին, որին դուք խաչեցիք»:
36 Ուստի բոլոր Իսրայէլի տունը ճշմարտապէս թող գիտնայ թէ Աստուած զանիկա Տէ՛ր ալ ըրաւ՝ Օծեա՛լ ալ, այն Յիսուսը, որ դուք խաչեցիք»։
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2:3636: Итак твердо знай, весь дом Израилев, что Бог соделал Господом и Христом Сего Иисуса, Которого вы распяли.
2:36  ἀσφαλῶς οὗν γινωσκέτω πᾶς οἶκος ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
2:36. ἀσφαλῶς (Unto-un-failed) οὖν (accordingly) γινωσκέτω (it-should-acquainteth,"πᾶς (all) οἶκος (a-house) Ἰσραὴλ (of-an-Israel,"ὅτι (to-which-a-one) καὶ (and) κύριον (to-Authority-belonged) αὐτὸν (to-it) καὶ (and) χριστὸν (to-Anointed) ἐποίησεν (it-did-unto,"ὁ (the-one) θεός, (a-Deity,"τοῦτον (to-the-one-this) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ὃν (to-which) ὑμεῖς (ye) ἐσταυρώσατε. (ye-en-staked)
2:36. certissime ergo sciat omnis domus Israhel quia et Dominum eum et Christum Deus fecit hunc Iesum quem vos crucifixistisTherefore let all the house of Israel know most certainly that God hath made both Lord and Christ, this same Jesus, whom you have crucified.
36. Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.
2:36. Therefore, may the entire house of Israel know most certainly that God has made this same Jesus, whom you crucified, both Lord and Christ.”
2:36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ:

36: Итак твердо знай, весь дом Израилев, что Бог соделал Господом и Христом Сего Иисуса, Которого вы распяли.
2:36  ἀσφαλῶς οὗν γινωσκέτω πᾶς οἶκος ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
2:36. certissime ergo sciat omnis domus Israhel quia et Dominum eum et Christum Deus fecit hunc Iesum quem vos crucifixistis
Therefore let all the house of Israel know most certainly that God hath made both Lord and Christ, this same Jesus, whom you have crucified.
2:36. Therefore, may the entire house of Israel know most certainly that God has made this same Jesus, whom you crucified, both Lord and Christ.”
2:36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: "Весь дом Израилев...", т. е. весь народ еврейский. "Бог соделал Господом и Христом сего Иисуса, которого вы распяли..." - другими словами: "Бог соделал так, что сей Иисус, которого вы распяли, и был истинный Господь и Христос ваш...", или Мессия (двоякое обозначение Его Мессианского достоинства - более общее и частнейшее).

"Которого вы распяли..." По замечанию Златоуста - "прекрасно заключил этим свое слово, дабы чрез то потрясти их душу..."
Adam Clarke: Commentary on the Bible - 1831
2:36: Both Lord and Christ - Not only the Messiah, but the supreme Governor of all things and all persons, Jews and Gentiles, angels and men. In the preceding discourse, Peter assumes a fact which none would attempt to deny, viz. that Jesus had been lately crucified by them.
He then,
1. Proves his resurrection.
2. His ascension.
3. His exaltation to the right hand of God.
4. The effusion of the Holy Spirit, which was the fruit of his glorification, and which had not only been promised by himself, but foretold by their own prophets: in consequence of which,
5. It was indisputably proved that this same Jesus, whom they had crucified, was the promised Messiah; and if so,
6. The Governor of the universe, from whose power and justice they had every thing to dread, as they refused to receive his proffered mercy and kindness.
Albert Barnes: Notes on the Bible - 1834
2:36: Therefore let all ... - "Convinced by the prophecies, by our testimony, and by the remarkable scenes exhibited on the day of Pentecost, let all be convinced that the true Messiah has come and has been exalted to heaven."
House of Israel - The word "house" often means "family": "let all the family of Israel, that is, all the nation of the Jews, know this."
Know assuredly - Be assured, or know without any hesitation or possibility of mistake. This is the sum of his argument or his discourse. He had established the points which he purposed to prove, and he now applies it to his hearers.
God hath made - God hath appointed or constituted. See Act 5:31.
That same Jesus - The very person who had suffered. He was raised with the same body, and had the same soul; he was the same being, as distinguished from all others. So Christians, in the resurrection, will be the same beings that they were before they died.
Whom ye have crucified - See Act 2:23. There was nothing better suited to show them the guilt of having done this than the argument which Peter used. He showed them that God had sent him as the Messiah, and that he had showed his love for him in raising him from the dead. The Son of God, and the hope of their nation, they had put to death. He was not an impostor, nor a man sowing sedition, nor a blasphemer, but the Messiah of God; and they had imbrued their hands in his blood. There is nothing better suited to make sinners fear and tremble than to show them that, in rejecting Christ, they have rejected God; in refusing to serve him they have refused to serve God. The crime of sinners has a double malignity, as committed against a kind and lovely Saviour, and against the God who loved him, and appointed him to save people. Compare Act 3:14-15.
Both Lord - The word "lord" properly denotes "proprietor, master, or sovereign." Here it means clearly that God had exalted him to be the king so long expected; and that he had given him dominion in the heavens, or, as we should say, made him ruler of all things. The extent of this dominion may be seen in Joh 17:2; Eph 1:21, etc. In the exercise of this orifice, he now rules in heaven and on earth, and will yet come to judge the world. This truth was particularly suited to excite their fear. They had murdered their sovereign, now shown to be raised from the dead, and entrusted with infinite power. They had reason, therefore, to fear that he would come forth in vengeance, and punish them for their crimes. Sinners, in opposing the Saviour, are at war with their living and mighty sovereign and Lord. He has all power, and it is not safe to contend against the judge of the living and the dead.
And Christ - Messiah. They had thus crucified the hope of their nation; imbrued their hands in the blood of him to whom the prophets had looked; and put to death that Holy One, the prospect of whose coming had sustained the most holy men of the world in affliction, and cheered them when they looked on to future years. He who was the hope of their fathers had come, and they had put him to death; and it is no wonder that the consciousness of this - that a sense of guilt, and shame, and confusion should overwhelm their minds, and lead them to ask, in deep distress, what they should do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:36: all: Jer 2:4, Jer 9:26, Jer 31:31, Jer 33:14; Eze 34:30, Eze 39:25-29; Zac 13:1; Rom 9:3-6
that same: Act 2:22, Act 2:23, Act 4:11, Act 4:12, Act 5:30, Act 5:31, Act 10:36-42; Psa 2:1-8; Mat 28:18-20; Joh 3:35, Joh 3:36, Joh 5:22-29; Rom 14:8-12; Co2 5:10; Th2 1:7-10
Geneva 1599
2:36 Therefore let all the house of Israel know assuredly, that God hath (z) made that same Jesus, whom ye have crucified, both Lord and Christ.
(z) Christ is said to be "made" because he was advanced to that dignity, and therefore it is not spoken with reference to his nature, but with reference to his position and high dignity.
John Gill
2:36 Therefore let all the house of Israel know assuredly,.... "With certain knowledge", as the Arabic version renders it; with full assurance of it: this is a case that is plain and clear, a matter of fact that may be depended on; which all the people of Israel, called "the house of Israel", a phrase frequently used of that people in the Old Testament, which every individual of that body of men might be assured of:
that God hath made that same Jesus, whom ye have crucified, both Lord and Christ; that is, that God the Father had not only constituted and appointed Jesus of Nazareth to be the Messiah, the Lord of lords, and King of kings, and had invested him with that office, power, and authority, but he had made him manifest to be so by the Holy Spirit which he had received, and now poured forth the same, and not another; even him whom they had rejected with so much contempt; whom they had treated in such a scornful and brutish manner; had spit upon, buffeted, and scourged, and at last crucified; and yet, now, even he had all power in heaven, and in earth, given him, and was exalted above every name; that in his name every knee should bow. The phrase of "making a Messiah", or "Christ", is used in the Talmudic writings (f),
"The holy blessed God sought to make Hezekiah the Messiah, or Christ, and Sennacherib Gog and Magog; the property or attribute of justice said before the holy blessed God, Lord of the world, and what was David, the king of Israel, who said so many songs and hymns before thee, and thou didst not make him Christ? Hezekiah, for whom thou hast done all these wonders, and he hath not said a song before thee, wilt thou make him the Messiah, or Christ? wherefore his mouth was shut up; and the earth opened, and said a song before him; Lord of the world, I have said a song before thee, for this righteous one, , and he made him Messiah, or Christ.
(f) T. Bab. Sanhedrin, fol. 94. 1.
John Wesley
2:36 Lord - Jesus, after his exaltation, is constantly meant by this word in the New Testament, unless sometimes where it occurs, in a text quoted from the Old Testament.
Robert Jamieson, A. R. Fausset and David Brown
2:36 Therefore--that is, to sum up all.
let all the house of Israel--for in this first discourse the appeal is formally made to the whole house of Israel, as the then existing Kingdom of God.
know assuredly--by indisputable facts, fulfilled predictions, and the seal of the Holy Ghost set upon all.
that God hath made--for Peter's object was to show them that, instead of interfering with the arrangements of the God of Israel, these events were His own high movements.
this same Jesus, whom ye have crucified--"The sting is at the close" [BENGEL]. To prove to them merely that Jesus was the Messiah might have left them all unchanged in heart. But to convince them that He whom they had crucified had been by the right hand of God exalted, and constituted the "LORD" whom David in spirit adored, to whom every knee shall bow, and the CHRIST of God, was to bring them to "look on Him whom they had pierced and mourn for Him."
2:372:37: Եւ լուեալ զայս՝ զղջացա՛ն ՚ի սիրտս իւրեանց. եւ ասեն ցՊե՛տրոս եւ ցա՛յլ առաքեալսն. Զի՞նչ գործեսցուք ա՛րք եղբարք։
37. Այս լսելով՝ ներկաները զղջացին իրենց սրտերում եւ ասացին Պետրոսին եւ միւս առաքեալներին. «Ի՞նչ պիտի անենք, եղբայրնե՛ր»:
37 Երբ ասիկա լսեցին, իրենց սրտերուն մէջ զղջացին եւ ըսին Պետրոսին եւ միւս առաքեալներուն. «Մարդիկ եղբայրներ, ի՞նչ ընենք»։
Եւ լուեալ զայս` զղջացան ի սիրտս իւրեանց, եւ ասեն ցՊետրոս եւ ցայլ առաքեալսն. Զի՞նչ գործեսցուք, արք եղբարք:

2:37: Եւ լուեալ զայս՝ զղջացա՛ն ՚ի սիրտս իւրեանց. եւ ասեն ցՊե՛տրոս եւ ցա՛յլ առաքեալսն. Զի՞նչ գործեսցուք ա՛րք եղբարք։
37. Այս լսելով՝ ներկաները զղջացին իրենց սրտերում եւ ասացին Պետրոսին եւ միւս առաքեալներին. «Ի՞նչ պիտի անենք, եղբայրնե՛ր»:
37 Երբ ասիկա լսեցին, իրենց սրտերուն մէջ զղջացին եւ ըսին Պետրոսին եւ միւս առաքեալներուն. «Մարդիկ եղբայրներ, ի՞նչ ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:3737: Услышав это, они умилились сердцем и сказали Петру и прочим Апостолам: что нам делать, мужи братия?
2:37  ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπόν τε πρὸς τὸν πέτρον καὶ τοὺς λοιποὺς ἀποστόλους, τί ποιήσωμεν, ἄνδρες ἀδελφοί;
2:37. Ἀκούσαντες ( Having-heard ) δὲ (moreover) κατενύγησαν (they-had-been-dinted-down) τὴν (to-the-one) καρδίαν, (to-a-heart,"εἶπάν (they-said) τε (also) πρὸς (toward) τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) τοὺς (to-the-ones) λοιποὺς ( to-remaindered ) ἀποστόλους (to-setees-off,"Τί (To-what-one) ποιήσωμεν, (we-might-have-done-unto,"ἄνδρες (Men) ἀδελφοί ; ( Brethrened ?"
2:37. his auditis conpuncti sunt corde et dixerunt ad Petrum et ad reliquos apostolos quid faciemus viri fratresNow when they had heard these things, they had compunction in their heart and said to Peter and to the rest of the apostles: What shall we do, men and brethren?
37. Now when they heard , they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?
2:37. Now when they had heard these things, they were contrite in heart, and they said to Peter and to the other Apostles: “What should we do, noble brothers?”
2:37. Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do?
Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do:

37: Услышав это, они умилились сердцем и сказали Петру и прочим Апостолам: что нам делать, мужи братия?
2:37  ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπόν τε πρὸς τὸν πέτρον καὶ τοὺς λοιποὺς ἀποστόλους, τί ποιήσωμεν, ἄνδρες ἀδελφοί;
2:37. his auditis conpuncti sunt corde et dixerunt ad Petrum et ad reliquos apostolos quid faciemus viri fratres
Now when they had heard these things, they had compunction in their heart and said to Peter and to the rest of the apostles: What shall we do, men and brethren?
2:37. Now when they had heard these things, they were contrite in heart, and they said to Peter and to the other Apostles: “What should we do, noble brothers?”
2:37. Now when they heard [this], they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men [and] brethren, what shall we do?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: "Умилились сердцем..." - пришли в сердечное сокрушение, что так поступлено было с Мессиею, и расположились сердцем загладить свою вину верою в него, почему и спрашивают далее: "что нам делать?"

"Мужи братия..." - полное доверия, почтения и любви обращение к апостолам, от лица которых говорил Петр.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Sermon at Jerusalem.
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spoke at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit in its influence upon the hearers of the gospel. From the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders: thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion, Ps. cx. 2, 3. We have here the first-fruits of that vast harvest of souls which by it were gathered in to Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering and to conquer, Rev. vi. 2.

In these verses we find the word of God the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it.

I. They were startled, and convinced, and put upon a serious enquiry, v. 37. When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses (this was one good point gained, that they were become attentive to the word), they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preachers with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden. They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver. Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it.

1. It put them in pain: They were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher (ch. vii. 54), but these were pricked to the heart with indignation at themselves for having been accessory to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent (Joel ii. 13), a broken and contrite heart, Ps. li. 17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom. vii. 9. "All my good opinion of myself and confidence in myself failed me."

2. It put them upon enquiry. Our of the abundance of the heart, thus pricked, the mouth spoke. Observe,

(1.) To whom they thus addressed themselves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them (v. 29): it is a style of friendship and love, rather than a title of honour: "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love." Note, Ministers are spiritual physicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.

(2.) What the address is: What shall we do? [1.] They speak as men at a stand, that did not know what to do; in a perfect surprise: "Is that Jesus whom we have crucified both Lord and Christ? Then what will become of us who crucified him? We are all undone!" Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then. [2.] They speak as men at a point, that were resolved to do any thing they should be directed to immediately; they are not for taking time to consider, nor for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin would gladly know the way to peace and pardon, ch. ix. 6; xvi. 30.

II. Peter and the other apostles direct them in short what they must do, and what in so doing they might expect, v. 38, 39. Sinners convinced must be encouraged; and that which is broken must be bound up (Ezek. xxxiv. 16); they must be told that though their case is sad it is not desperate, there is hope for them.

1. He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you to a penitent reflection upon all your other sins (as the demand of some one great debt brings to light all the debts of a poor bankrupt) and to bitter remorse and sorrow for them" This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out is it still insisted on: "Repent, repent; change your mind, change your way; admit an after-thought." (2.) Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity." They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. "Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you," which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea (1 Cor. x. 1, 2), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Col. i. 28.

2. He gives them encouragement to take this course:-- (1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed." (2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise." Note, All that receive the remission of sins receive the gift of the Holy Ghost. All that are justified are sanctified. (3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children," v. 39. It was very express (Isa. xliv. 3): I will pour my Spirit upon thy seed. And (Isa. lix. 21), My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed (Gen. xvii. 7); and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?" "Taken in" (says Peter) "by all means; for the promise, that great promise of God's being to you a God, is as much to you and to your children now as ever it was." (4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off;" we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal. iii. 14. The promise had long pertained to the Israelites (Rom. ix. 4); but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but those whom he calls.

III. These directions are followed with a needful caution (v. 40): With many other words, to the same purport, did he testify gospel truths, and exhort to gospel duties; now that the word began to work he followed it; he had said much in a little (v. 38, 39), and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said (and it should seem inculcated it), Save yourselves from this untoward generation. Be you free from them. The unbelieving Jews were an untoward generation, perverse and obstinate; they walked contrary to God and man (1 Thess. ii. 15), wedded to sin and marked for ruin. Now as to them, 1. "Give diligence to save yourselves from their ruin, that you may not be involved in that, and may escape all those things" (as the Christians did): "Repent, and be baptized; and then you shall not be sharers in destruction with those with whom you have been sharers in sin." O gather not my soul with sinners. 2. "In order to this continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God, Ps. cxix. 115. We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague.

IV. Here is the happy success and issue of this, v. 41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation. 1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. 2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen. 3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus" (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism. 4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Gen. xiv. 21, margin, Give me the souls; Gen. xlvi. 27, seventy souls), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.
Adam Clarke: Commentary on the Bible - 1831
2:37: When they heard this, they were pricked in their heart - This powerful, intelligent, consecutive, and interesting discourse, supported every where by prophecies and corresponding facts, left them without reply and without excuse; and they plainly saw there was no hope for them, but in the mercy of him whom they had rejected and crucified.
What shall we do? - How shall we escape those judgments which we now see hanging over our heads?
Albert Barnes: Notes on the Bible - 1834
2:37: Now when they heard this - When they heard this declaration of Peter, and this proof that Jesus was the Messiah. There was no fanaticism in his discourse; it was cool, close, pungent reasoning. He proved to them the truth of what he was saying, and thus prepared the way for this effect.
They were pricked in their heart - The word translated were "pricked," κατενύγησαν katenugē san, is not used elsewhere in the New Testament. It properly denotes "to pierce or penetrate with a needle, lancet, or sharp instrument"; and then "to pierce with grief, or acute pain of any kind." It corresponds precisely to our word "compunction." It implies also the idea of sudden as well as acute grief. In this case it means that they were suddenly and deeply affected with anguish and alarm at what Peter had said. The causes of their grief may have been these:
(1) Their sorrow that the Messiah had been put to death by his own countrymen.
(2) their deep sense of guilt in having done this. There would be mingled here a remembrance of ingratitude, and a consciousness that they had been guilty of murder of the most aggravated and horrid kind, that of having killed their own Messiah.
(3) the fear of his wrath. He was still alive; exalted to be theft Lord; and entrusted with all power. They were afraid of his vengeance; they were conscious that they deserved it; and they supposed that they were exposed to it.
(4) what they had done could not be undone. The guilt remained; they could not wash it out. They had imbrued theft hands in the blood of innocence, and the guilt of that oppressed their souls. This expresses the usual feelings which sinners have when they are convicted of sin.
Men and brethren - This was an expression denoting affectionate earnestness. Just before this they mocked the disciples, and charged them with being filled with new wine, Act 2:13. They now treated them with respect and confidence. The views which sinners have of Christians and Christian ministers are greatly changed when they are under conviction for sin. Before that they may deride and oppose them; then, they are glad to be taught by the obscurest Christian, and even cling to a minister of the gospel as if he could save them by his own power.
What shall we do? - What shall we do to avoid the wrath of this crucified and exalted Messiah? They were apprehensive of his vengeance, and they wished to know how to avoid it. Never was a more important question asked than this. It is the question which all convicted sinners ask. It implies an apprehension of danger, a sense of guilt, and a readiness to "yield the will" to the claims of God. This was the same question asked by Paul Act 9:6, "Lord, what wilt thou have me to do?" and by the jailor Act 16:30 "He ... came, trembling, ... and said, Sirs, what must I do to be saved?" The state of mind in this case - the case of a convicted sinner - consists in:
(1) A deep sense of the evil of the past life; remembrance of a thousand crimes perhaps before forgotten; a pervading and deepening conviction that the heart, and conversation, and life have been evil, and deserve condemnation.
(2) Apprehension about the justice of God; alarm when the mind looks upward to him, or onward to the day of death and judgment.
(3) an earnest wish, amounting sometimes to agony, to be delivered from this sense of condemnation and this apprehension of the future.
(4) a readiness to sacrifice all to the will of God; to surrender the governing purpose of the mind, and to do what he requires. In this state the soul is prepared to receive the offers of eternal life; and when the sinner comes to this, the offers of mercy meet his case, and he yields himself to the Lord Jesus, and finds peace.
In regard to this discourse of Peter, and this remarkable result, we may observe:
(1) That this is the first discourse which was preached after the ascension of Christ, and is a model which the ministers of religion should imitate.
(2) it is a clear and close argument. There is no ranting, no declamation, nothing but truth presented in a clear and striking manner. It abounds with proof of his main point, and supposes that his hearers were rational beings, and capable of being influenced by truth. Ministers have no right to address people as incapable of reason and thought, nor to imagine, because they are speaking on religious subjects, that therefore they are at liberty to speak nonsense.
(3) though these were eminent sinners, and had added to the crime of murdering the Messiah that of deriding the Holy Spirit and the ministers of the gospel, yet Peter reasoned with them coolly, and endeavored to convince them of their guilt. People should be treated as endowed with reason, and as capable of seeing the force and beauty of the great truths of religion.
(4) the arguments of Peter were adapted to produce this effect on their minds, and to impress them deeply with the sense of their guilt. He proved to them that they had been guilty of putting the Messiah to death; that God had raised him up, and that they were now in the midst of the scenes which established one strong proof of the truth of what he was saying. No class of truths could have been so well adapted to make an impression of their guilt as these.
(5) Conviction for sin is a rational process on a sinner's mind. It is the proper state produced by a view of past sins. It is suffering truth to make an appropriate impression; suffering the mind to feel as it ought to feel. The man who is guilty ought to be willing to see and confess it. It is no disgrace to confess an error, or to feel deeply when we know we are guilty. Disgrace consists in a hypocritical desire to conceal crime; in the pride that is unwilling to avow it; in the falsehood which denies it. To feel it and to acknowledge it is the mark of an open and ingenuous mind.
(6) these same truths are adapted still to produce conviction for sin. The sinner's treatment of the Messiah should produce grief and alarm. He did not murder him, but he has rejected him; he did not crown him with thorns, but he has despised him; he did not insult him when hanging on the cross, but he has a thousand times insulted him since; he did not pierce his side with the spear, but he has pierced his heart by rejecting him and contemning his mercy. "For these things he should weep." In the Saviour's resurrection he has also a deep interest. He rose as the pledge that we may rise; and when the sinner looks forward, he should remember that he must meet the ascended Son of God. The Saviour reigns; he lives, Lord of all. The sinner's deeds now are aimed at his throne, and his heart, and his crown. All his crimes are seen by his sovereign, and it is not safe to mock the Son of God on his throne, or to despise him who will soon come to judgment. When the sinner feels these truths he should tremble and cry out, What shall I do?
(7) we see here how the Spirit operates in producing conviction of sin. It is not in an arbitrary manner; it is in accordance with truth, and by the truth. Nor have we a right to expect that he will convict and convert people except as the truth is presented to their minds. They who desire success in the gospel should present clear, striking, and impressive truth, for such only God is accustomed to bless.
(8) we have in the conduct of Peter and the other apostles a striking instance of the power of the gospel. Just before, Peter, trembling and afraid, had denied his Master with an oath; now, in the presence of the murderers of the Son of God, he boldly charged them with their crime, and dared their fury. Just before, all the disciples forsook the Lord Jesus and fled; now, in the presence of his murderers, they lifted their voice and proclaimed their guilt and danger, even in the city where he had been just arraigned and put to death. What could have produced this change but the power of God? And is there not proof here that a religion which produces such changes came from heaven?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:37: they: Act 5:33, Act 7:54; Eze 7:16; Zac 12:10; Luk 3:10; Joh 8:9, Joh 16:8-11; Rom 7:9; Co1 14:24, Co1 14:25; Heb 4:12, Heb 4:13
Men: Act 1:16
what: Act 9:5, Act 9:6, Act 16:29-31, Act 22:10, Act 24:25, Act 24:26
John Gill
2:37 Now when they heard this,.... Or "him", as the Arabic version; that is, Peter speaking these things, describing the character of Jesus of Nazareth; opening the prophecies concerning him; asserting his resurrection from the dead, and exaltation at the right hand of God; ascribing this wonderful affair, of speaking with divers tongues, to his effusion of the Spirit; and charging them home with the iniquity of crucifying him:
they were pricked in their hearts; the word of God entered into them, and was as a sharp sword in them, which cut and laid open their hearts, and the sin and wickedness of them; they saw themselves guilty of the crime laid to their charge, and were filled with remorse of conscience for it; they felt pain at their hearts, and much uneasiness, and were seized with horror and trembling; they were wounded in their spirits, being hewn and cut down by the prophets and apostles of the Lord, and slain by the words of his mouth; they were as dead men in their own apprehension; and indeed, a prick, a cut, or wound in the heart is mortal:
and said unto Peter, and to the rest of the apostles, men and brethren, what shall we do? the persons they before mocked at, they are glad to advise with, what should be done in this their sad and wretched case; what they should do to obtain the favour of God, the forgiveness of their sins, and everlasting salvation. Convinced, awakened sinners, are generally at first upon a covenant of works; are for doing something to atone for their past crimes, to set themselves right in the sight of God, to ingratiate themselves into his favour, and procure the pardon of their sins, and the inheritance of eternal life. And they seem also to be at a loss about the way of salvation, what is to be done to attain it, or how, and by what means it is to be come at; and are almost ready to despair of it, their sin appearing in so dreadful a light, and attended with such aggravating circumstances. Beza's ancient copy reads, "some of them said to Peter", &c. not all that heard, but those that were pricked to the heart.
John Wesley
2:37 They said to the apostles, Brethren - They did not style them so before.
Robert Jamieson, A. R. Fausset and David Brown
2:37 pricked in their hearts--the begun fulfilment of Zech 12:10, whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on Rom 11:26).
what shall we do?--This is that beautiful spirit of genuine compunction and childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus (Acts 9:6).
2:382:38: Ասէ ցնոսա Պե՛տրոս. Ապաշաւեցէ՛ք, եւ մկրտեսցի՛ իւրաքանչիւրոք ՚ի ձէնջ յանուն Տեառն Յիսուսի Քրիստոսի ՚ի թողութիւն մեղաց, եւ ընկալջի՛ք զաւետիս Հոգւոյն Սրբոյ[2126]։ [2126] Ոմանք. Յանուն Տեառն մերոյ Յիսուսի։
38. Պետրոսը նրանց ասաց. «Ապաշխարեցէ՛ք, եւ ձեզանից իւրաքանչիւրը թող մկրտուի Տէր Յիսուս Քրիստոսի անունով՝ մեղքերի թողութեան համար, եւ պիտի ընդունէք Սուրբ Հոգու պարգեւը.
38 Պետրոս ըսաւ անոնց. «Ապաշխարեցէ՛ք ու ձեզմէ ամէն մէկը թող մկրտուի Յիսուս Քրիստոսին անունովը մեղքերու թողութեան համար եւ Սուրբ Հոգիին պարգեւը պիտի ընդունիք։
Ասէ ցնոսա Պետրոս. Ապաշաւեցէք եւ մկրտեսցի իւրաքանչիւր ոք ի ձէնջ յանուն [9]Տեառն Յիսուսի Քրիստոսի ի թողութիւն մեղաց, եւ ընկալջիք զաւետիս Հոգւոյն Սրբոյ:

2:38: Ասէ ցնոսա Պե՛տրոս. Ապաշաւեցէ՛ք, եւ մկրտեսցի՛ իւրաքանչիւրոք ՚ի ձէնջ յանուն Տեառն Յիսուսի Քրիստոսի ՚ի թողութիւն մեղաց, եւ ընկալջի՛ք զաւետիս Հոգւոյն Սրբոյ[2126]։
[2126] Ոմանք. Յանուն Տեառն մերոյ Յիսուսի։
38. Պետրոսը նրանց ասաց. «Ապաշխարեցէ՛ք, եւ ձեզանից իւրաքանչիւրը թող մկրտուի Տէր Յիսուս Քրիստոսի անունով՝ մեղքերի թողութեան համար, եւ պիտի ընդունէք Սուրբ Հոգու պարգեւը.
38 Պետրոս ըսաւ անոնց. «Ապաշխարեցէ՛ք ու ձեզմէ ամէն մէկը թող մկրտուի Յիսուս Քրիստոսին անունովը մեղքերու թողութեան համար եւ Սուրբ Հոգիին պարգեւը պիտի ընդունիք։
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2:3838: Петр же сказал им: покайтесь, и да крестится каждый из вас во имя Иисуса Христа для прощения грехов; и получите дар Святаго Духа.
2:38  πέτρος δὲ πρὸς αὐτούς, μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῶ ὀνόματι ἰησοῦ χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
2:38. Πέτρος (A-Petros) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Μετανοήσατε, (Ye-should-have-considered-with-unto) καὶ (and) βαπτισθήτω (it-should-have-been-immersed-to) ἕκαστος (each) ὑμῶν (of-ye) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) εἰς (into) ἄφεσιν (to-a-sending-off) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) ὑμῶν, (of-ye,"καὶ (and) λήμψεσθε ( ye-shall-take ) τὴν (to-the-one) δωρεὰν (to-a-gift) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος: (of-a-currenting-to)
2:38. Petrus vero ad illos paenitentiam inquit agite et baptizetur unusquisque vestrum in nomine Iesu Christi in remissionem peccatorum vestrorum et accipietis donum Sancti SpiritusBut Peter said to them: Do penance: and be baptized every one of you in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Ghost.
38. And Peter unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost.
2:38. Yet truly, Peter said to them: “Do penance; and be baptized, each one of you, in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Spirit.
2:38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost:

38: Петр же сказал им: покайтесь, и да крестится каждый из вас во имя Иисуса Христа для прощения грехов; и получите дар Святаго Духа.
2:38  πέτρος δὲ πρὸς αὐτούς, μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῶ ὀνόματι ἰησοῦ χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
2:38. Petrus vero ad illos paenitentiam inquit agite et baptizetur unusquisque vestrum in nomine Iesu Christi in remissionem peccatorum vestrorum et accipietis donum Sancti Spiritus
But Peter said to them: Do penance: and be baptized every one of you in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Ghost.
2:38. Yet truly, Peter said to them: “Do penance; and be baptized, each one of you, in the name of Jesus Christ, for the remission of your sins. And you shall receive the gift of the Holy Spirit.
2:38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Для примирения с Богом и отвергнутым Мессиею - Петр предлагает покаяние и крещение, с их благодатными плодами - прощением грехов и восприятием даров Святого Духа.

"Да крестится каждый... во имя Иисуса Христа..." По толкованию блаж. Феофилакта - "слова эти не противоречат словам - крестяще их во имя Отца и Сына и Святаго Духа (Мф XXVIII:19), потому что Церковь мыслит Св. Троицу нераздельною, так что вследствие единства трех ипостасей по существу, крещаемый во имя Христа крещается в Троицу, так как Отец и Сын и Св. Дух нераздельны по существу". Очевидно, когда апостол призывает креститься во имя Иисуса Христа, он указывает этим лишь главное содержание веры и исповедания нашего, которым обусловливается признание всего того, что открыто пришедшим на Землю Сыном Божиим.
Adam Clarke: Commentary on the Bible - 1831
2:38: Peter said unto them, Repent - Μετανοησατε; Humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, see on Mat 3:2 (note).
And be baptized every one of you - Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants.
For the remission of sins - Εις αφεσιν ἁμαρτιων, In reference to the remission or removal of sins: baptism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done.
Ye shall receive the gift of the Holy Ghost - If ye faithfully use the sign, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ that men took upon themselves the profession of Christianity; and it was in consequence of this that the disciples of Christ were called Christians.
Albert Barnes: Notes on the Bible - 1834
2:38: Then Peter said unto them - Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do.
Repent - See the notes on Mat 3:2. Repentance implies sorrow for sin as committed against God, along with a purpose to forsake it. It is not merely a fear of the consequences of sin or of the wrath of God in hell. It is such a view of sin, as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin were the means of procuring him happiness; if it would promote his gratification and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent hate it and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless their repentance became thorough and complete. Hence, he told them to repent, to turn from sin, to exercise sorrow for it as an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here:
(1) That there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before.
(2) there is no goodness or holiness in mere alarm or conviction. The devils ... tremble. A man may fear who yet has a firm purpose to do evil, if he can do it with impunity.
(3) many are greatly troubled and alarmed who never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God.
(4) true repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind composure. Such is the constitution of the mind that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Until this is done, and the hold on sin is broken, there can be no peace.
(5) we see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to lead him to suppose that he is in a good way; nor to tell him to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to advise him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right and that he is wrong; and by a firm purpose to live a life of holiness.
Be baptized - See the notes on Mat 3:6, Mat 3:16. The direction which Christ gave to his apostles was that they should baptize all who believed, Mat 28:19; Mar 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession, and no one is at liberty to withhold it. A similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it by partaking of the ordinances of the gospel. If people are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God.
In the name of Jesus Christ - Not εἰς eis, into, but ἐπί epi, upon. The usual form of baptism is into the name of the Father, etc. - εἰς eis. Here it does not mean to be baptized by the authority of Jesus Christ, but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him and to his cause. The expression is literally upon the name of Jesus Christ: that is, as the foundation of the baptism, or as that on which its propriety rested or was based. In other words, it is with an acknowledgment of him in that act as being what his name imports the Sinner's only Hope, his Redeemer, Lord, Justifier, King (Prof. Hackett, in loco). The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word "name" is often thus used. The profession which they were to make amounted to this: a confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah and as a Saviour; and a determination to become his followers and to be devoted to his service. Thus, Co1 10:2, to be baptized unto Moses means to take him as a leader and guide. It does not follow that, in administering the ordinance of baptism, they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself Mat 28:19; though, as the special mark of a Christian is that he receives and honors Jesus Christ, this name is used here as implying the whole. The same thing occurs in Act 19:5.
For the remission of sins - Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way, and is a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner; that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and to receive it as it is offered through Jesus Christ.
And ye shall receive ... - The gift of the Holy Spirit here does not mean his extraordinary gifts, or the power of working miracles, but it simply means, you shall partake of the influences of the Holy Spirit "as far as they may be adapted to your case" - as far as may be needful for your comfort, peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles, nor does the connection of the passage require us thus to understand it. Nor does it mean that they had not been awakened "by his influences." All true conviction is from him, Joh 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again and profess faith in Christ possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," etc., Gal 5:22, Gal 5:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:38: Repent: Act 3:19, Act 17:30, Act 20:21, Act 26:20; Mat 3:2, Mat 3:8, Mat 3:9, Mat 4:17, Mat 21:28-32; Luke 15:1-32; Luk 24:47
be: Act 8:36-38, Act 16:15, Act 16:31-34, Act 22:16; Tit 3:5; Pe1 3:21
in: Act 8:12, Act 8:16, Act 10:48, Act 19:4, Act 19:5; Mat 28:19; Rom 6:3; Co1 1:13-17
and ye: Act 2:16-18, Act 8:15-17, Act 10:44, Act 10:45; Isa 32:15, Isa 44:3, Isa 44:4, Isa 59:21; Eze 36:25-27; Eze 39:29; Joe 2:28, Joe 2:29; Zac 12:10
Geneva 1599
2:38 (8) Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
(8) Repentance and remission of sins in Christ are two principles of the Gospel and therefore of our salvation: and they are obtained by the promises apprehended by faith, and are ratified by us in baptism; and with our salvation comes the power of the Holy Spirit (Ed.).
John Gill
2:38 Then Peter said unto them,.... Being the mouth of the apostles, and being ready to give advice, and speak a word of comfort to their distressed minds:
repent: change your minds, entertain other thoughts, and a different opinion of Jesus of Nazareth, than you have done; consider him, and believe in him, as the true Messiah and Saviour of the world; look upon him, not any more as an impostor, and a blasphemer, but as sent of God, and the only Redeemer of Israel; change your voice and way of speaking of him, and your conduct towards his disciples and followers; a change of mind will produce a change of actions in life and conversation: bring forth fruits meet for repentance; and make an open and hearty profession of repentance for this your sin. And this the apostle said, to distinguish between a legal and an evangelical repentance; the former is expressed in their being pricked to the heart, on which they were not to depend; the latter he was desirous they might have, and show forth; which springs from the love of God, is attended with views, or at least hopes of pardoning grace and mercy, and with faith in Christ Jesus: it lies in a true sight and sense of sin, under the illuminations and convictions of the Spirit of God; in a sorrow for it, after a godly sort, and because it is committed against a God of love, grace, and mercy, and it shows itself in loathing sin, and in shame for it, in an ingenuous acknowledgement of it, and in forsaking it: and this is moreover urged, to show the necessity of it, as to salvation, for such that God would not have perish, he will have come to repentance; so to their admission to the ordinance of baptism, to which repentance is a pre-requisite; and to which the apostle next advises:
and be baptized everyone of you; that repents and believes; that is, in water, in which John administered the ordinance of baptism; in which Christ himself was baptized, and in which the apostles of Christ administered it; in this Philip baptized the eunuch; and in this were the persons baptized that were converted in Cornelius's house; and it is distinguished from the baptism of the Spirit, or with fire, the extraordinary gifts of the Spirit mentioned in the last clause of this verse; and which ordinance of water baptism was administered by immersion, as the places, Jordan and Aenon, where John performed it, and the instances of it particularly in Christ, and in the eunuch, and the end of it, which is to represent the death, burial, and resurrection of Christ, as well as the primary signification of the word, show. And this is to be done,
in the name of Jesus Christ; not to the exclusion of the Father, and of the Spirit, in whose name also this ordinance is to be administered, Mt 28:19 but the name of Jesus Christ is particularly mentioned, because of these Jews, who had before rejected and denied him as the Messiah; but now, upon their repentance and faith, they are to be baptized in his name, by his authority, according to his command; professing their faith in him, devoting themselves to him, and calling on his name. The end for which this was to be submitted to, is,
for the remission of sins; not that forgiveness of sin could be procured either by repentance, or by baptism; for this is only obtained by the blood of Christ; but the apostle advises these awakened, sensible, repenting, and believing souls, to submit to baptism, that by it their faith might be led to Christ, who suffered and died for their sins, who left them buried in his grave, and who rose again for their justification from them; all which is, in a most lively manner, represented in the ordinance of baptism by immersion: the encouragement to it follows,
and ye shall receive the gift of the Holy Ghost: not the grace of the Spirit, as a regenerator and sanctifier; for that they had already; and is necessary, as previous to baptism; unless it should mean confirmation of that grace, and stability in it, as it appears from Acts 2:42 they afterwards had; but rather the extraordinary gifts of the Spirit, particularly the gift of speaking with tongues, which Christ had received from the Father, and had now shed on his apostles; see Acts 19:5.
John Wesley
2:38 Repent - And hereby return to God: be baptized - Believing in the name of Jesus - And ye shall receive the gift of the Holy Ghost - See the three - one God clearly proved. See Acts 26:20. The gift of the Holy Ghost does not mean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. But rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost. Whomsoever the Lord our God shall call - (Whether they are Jews or Gentiles) by his word and by his Spirit: and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the very words he spoke.
Robert Jamieson, A. R. Fausset and David Brown
2:38 Repent--The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.
baptized . . . for the remission of sins--as the visible seal of that remission.
2:392:39: Զի ձե՛զ են աւետիքս եւ որդւոց ձերոց, եւ ամենայն հեռաւորաց զորս կոչեսցէ Տէր Աստուած մեր[2127]։ [2127] Ոմանք յաւելուն. Հեռաւորաց եւ մերձաւորաց զորս։
39. որովհետեւ խոստումը ձեզ համար է, ձեր որդիների եւ բոլոր հեռաւորների համար, որոնց կը կանչի մեր Տէր Աստուածը»:
39 Վասն զի խոստումը ձեզի է ու ձեր որդիներուն եւ բոլոր հեռու եղողներուն՝ որոնք մեր Տէր Աստուածը պիտի կանչէ»։
Զի ձեզ են աւետիքս եւ որդւոց ձերոց, եւ ամենայն հեռաւորաց զորս կոչեսցէ Տէր Աստուած մեր:

2:39: Զի ձե՛զ են աւետիքս եւ որդւոց ձերոց, եւ ամենայն հեռաւորաց զորս կոչեսցէ Տէր Աստուած մեր[2127]։
[2127] Ոմանք յաւելուն. Հեռաւորաց եւ մերձաւորաց զորս։
39. որովհետեւ խոստումը ձեզ համար է, ձեր որդիների եւ բոլոր հեռաւորների համար, որոնց կը կանչի մեր Տէր Աստուածը»:
39 Վասն զի խոստումը ձեզի է ու ձեր որդիներուն եւ բոլոր հեռու եղողներուն՝ որոնք մեր Տէր Աստուածը պիտի կանչէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:3939: Ибо вам принадлежит обетование и детям вашим и всем дальним, кого ни призовет Господь Бог наш.
2:39  ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν.
2:39. ὑμῖν (unto-ye) γάρ (therefore) ἐστιν (it-be) ἡ (the-one) ἐπαγγελία (a-messaging-upon-unto) καὶ (and) τοῖς (unto-the-ones) τέκνοις (unto-producees) ὑμῶν (of-ye) καὶ (and) πᾶσι ( unto-all ) τοῖς ( unto-the-ones ) εἰς ( into ) μακρὰν ( to-lengthed ) ὅσους ( to-which-a-which ) ἂν ( ever ) προσκαλέσηται ( it-might-have-called-toward-unto ," Κύριος ( Authority-belonged ) ὁ (the-one) θεὸς (a-Deity) ἡμῶν. (of-us)
2:39. vobis enim est repromissio et filiis vestris et omnibus qui longe sunt quoscumque advocaverit Dominus Deus nosterFor the promise is to you and to your children and to all that are far off, whomsoever the Lord our God shall call.
39. For to you is the promise, and to your children, and to all that are afar off, as many as the Lord our God shall call unto him.
2:39. For the Promise is for you and for your sons, and for all who are far away: for whomever the Lord our God will have called.”
2:39. For the promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call.
For the promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call:

39: Ибо вам принадлежит обетование и детям вашим и всем дальним, кого ни призовет Господь Бог наш.
2:39  ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν.
2:39. vobis enim est repromissio et filiis vestris et omnibus qui longe sunt quoscumque advocaverit Dominus Deus noster
For the promise is to you and to your children and to all that are far off, whomsoever the Lord our God shall call.
2:39. For the Promise is for you and for your sons, and for all who are far away: for whomever the Lord our God will have called.”
2:39. For the promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call.
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
39: "Вам... и детям вашим...", т. е. вообще потомкам "и всем дальним...", т. е. отстоящим в самых далеких степенях родства и близости к народу иудейскому. Здесь можно мыслить также и язычников, о которых апостол говорит прикровенно, щадя слабость иудеев, могущих усмотреть нечто блазнительное в предоставлении язычникам равного участия в Царстве Мессии. Вопрос этот должно было разрешить само время, здесь же - следовало избегать всего, что должно было бросить тень на достоинство проповедуемых новых истин.

"Кого ни призовет Господь Бог наш..." Господь призывает всех, всем желает спасения; очевидно, здесь имеются в виду те, которые, прилагая к призванию Господню собственную свободную волю, осуществляют на деле призвание, принимая покаяние и крещение во Имя Иисуса Христа.
Adam Clarke: Commentary on the Bible - 1831
2:39: For the promise is unto you - Jews of the land of Judea: not only the fulfillment of the promise which he had lately recited from the prophecy of Joel was made to them, but in this promise was also included the purification from sin, with every gift and grace of the Holy Spirit.
To all that are afar off - To the Jews wherever dispersed, and to all the Gentile nations; for, though St. Peter had not as yet a formal knowledge of the calling of the Gentiles, yet, the Spirit of God, by which he spoke, had undoubtedly this in view; and therefore the words are added, even as many as the Lord our God shall call, i.e. all to whom, in the course of his providence and grace, he shall send the preaching of Christ crucified.
Albert Barnes: Notes on the Bible - 1834
2:39: For the promise - That is, the promise respecting the particular thing of which he was speaking - the influences of the Holy Spirit. This promise he had adduced in the beginning of his discourse Act 2:17, and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of God, and the only thing that can give comfort to a soul that is convicted of sin is the hope that God will pardon and save.
Unto you - To you Jews, even though you have crucified the Messiah. The promise had special reference to the Jewish people.
To your children - In Joel, to their sons and daughters, who would, nevertheless, be old enough to prophesy. Similar promises occur in Isa 44:3, "I will pour my Spirit on thy seed, and my blessing on thine offspring"; and in Isa 59:21, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and foRev_er." In these and similar places their descendants or posterity are denoted. It does not refer merely to children as children, and should not be adduced as applicable exclusively to infants. It is a promise I to parents that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children for God; they are authorized to devote them to him in the ordinance of Christian baptism, and they may trust in his gracious purpose thus to perpetuate the blessings of salvation from age to age.
To all - To the whole race; not limited to Jews.
Afar off - To those in other lands. It is probable that Peter here referred to the Jews who were scattered in other nations; for he does not seem yet to have understood that the gospel was to be preached to the Gentiles. See Acts 10: Yet the promise was equally applicable to the Gentiles as the Jews, and the apostles were afterward brought so to understand it, Acts 10; Rom 10:12, Rom 10:14-20; 11. The Gentiles are sometimes clearly indicated by the expression "afar off Eph 2:13, Eph 2:17; and they are represented as having been brought nigh by the blood of Christ. The phrase is equally applicable to those who have been far off from God by their sins and their evil affections. To them also the promise is extended if they will return.
Even as many ... - The promise is not to those who do not hear the gospel, nor to those who do not obey it; but it is to those to whom God in his gracious providence shall send it. He has the power and right to pardon. The meaning of Peter is, that the promise is ample, full, free; that it is suited to all, and may be applied to all; that there is no defect or lack in the provisions or promises, but that God may extend it to whomsoever he pleases. We see here how ample and full are the offers of mercy. God is hot limited in the provisions of his grace; but the plan is applicable to all mankind. It is also the purpose of God to send it to all people, and he has given a solemn charge to his church to do it. We cannot reflect but with deep pain on the fact that, although these provisions have been made - fully made; that they are adapted to all people; but that yet they have been extended by his people to so small a portion of the human family. If the promise of life is to all, it is the duty of the church to send to all the message of mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:39: the promise: Act 3:25, Act 3:26; Gen 17:7, Gen 17:8; Psa 115:14, Psa 115:15; Jer 32:39, Jer 32:40; Eze 37:25; Joe 2:28; Rom 11:16, Rom 11:17; Co1 7:14
and to all: Act 10:45, Act 11:15-18, Act 14:27, Act 15:3, Act 15:8, Act 15:14; Isa 59:19; Eph 2:13-22, Eph 3:5-8
as many: Joe 2:32; Rom 8:30, Rom 9:24, Rom 11:29; Eph 1:18, Eph 4:4; Th2 1:11, Th2 2:13, Th2 2:14; Ti2 1:9; Heb 3:1, Heb 9:15; Pe1 5:10; Pe2 1:3, Pe2 1:10; Rev 17:14, Rev 19:9
Geneva 1599
2:39 For the (a) promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call.
(a) The word that is used here shows us that it was a free gift.
John Gill
2:39 Either of the Messiah, and salvation by him, which was particularly given forth to the people of the Jews; or of the remission of sins, which was a branch of the covenant made with the house of Israel, in a spiritual sense, even the whole household of God; or of the pouring forth of the Spirit: and this promise was not only to them, but to theirs, even to as many of them as belonged to the election of grace; and whom the Lord their God would effectually call by his grace, as the last and limiting clause of the text, and which is to be connected with every part of it, shows:
and to your children: this is the rather mentioned, because these awakened, and converted souls, were not only in great concern about themselves, for their sin of crucifying Christ, but were in great distress about their children, on whom they had imprecated the guilt of Christ's blood, as upon themselves; the thought of which cut them to the heart, and made their hearts bleed, within them: wherefore to relieve them, and administer comfort to them in this their distress, the apostle informs them, that the promise of Christ, and of his grace, was not only to them, who were now called, but it was also to their children; to as many of them as the Lord God should call; and who are the children of the promise, which all the children of the flesh were not, Rom 9:6 and to these the promise should be applied, notwithstanding this dreadful imprecation of theirs:
and to all that are afar off; either in place, as those that were dispersed, among the several nations of the world; and so carried in it a comfortable aspect on the multitude of Jews, that were of every nation under heaven; or in time, who should live in ages to come; or else the Gentiles are intended, who were afar off from God and Christ, and the way of life and salvation by him; see Eph 2:12 even as many as the Lord our God shall call: not externally only, by the ministry of the word, but internally, by his grace and Spirit; with that calling, which is according to the purpose and grace of God, and is inseparably connected with eternal glory; the promise is to all such, and is made good to all such, whether they be Jews or Gentiles, fathers, or children, greater or lesser sinners. The Syriac version reads, "whom God himself shall call".
Robert Jamieson, A. R. Fausset and David Brown
2:39 For the promise--of the Holy Ghost, through the risen Saviour, as the grand blessing of the new covenant.
all afar off--the Gentiles, as in Eph 2:17), but "to the Jew first."
2:402:40: Եւ այլովք բանիւք բազմօք վկայութիւն դնէր, եւ մխիթարէր զնոսա՝ եւ ասէր. Ապրեցարո՛ւք յազգէ աստի խոտորելոյ յայսմանէ[2128]։ [2128] Ոմանք. Եւ այլ բանիւք։
40. Եւ Պետրոսը ուրիշ շատ խօսքերով վկայութիւն էր բերում, մխիթարում նրանց ու ասում. «Ազատեցէ՛ք ձեր անձերը այս խոտորեալ սերնդից»:
40 Ուրիշ շատ խօսքերով վկայութիւն կու տար ու կը յորդորէր զանոնք եւ կ’ըսէր. «Այս խոտորած ազգէն ինքզինքնիդ ազատեցէ՛ք»։
Եւ այլովք բանիւք բազմօք վկայութիւն դնէր, եւ մխիթարէր զնոսա եւ ասէր. Ապրեցարուք յազգէ աստի խոտորելոյ յայսմանէ:

2:40: Եւ այլովք բանիւք բազմօք վկայութիւն դնէր, եւ մխիթարէր զնոսա՝ եւ ասէր. Ապրեցարո՛ւք յազգէ աստի խոտորելոյ յայսմանէ[2128]։
[2128] Ոմանք. Եւ այլ բանիւք։
40. Եւ Պետրոսը ուրիշ շատ խօսքերով վկայութիւն էր բերում, մխիթարում նրանց ու ասում. «Ազատեցէ՛ք ձեր անձերը այս խոտորեալ սերնդից»:
40 Ուրիշ շատ խօսքերով վկայութիւն կու տար ու կը յորդորէր զանոնք եւ կ’ըսէր. «Այս խոտորած ազգէն ինքզինքնիդ ազատեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:4040: И другими многими словами он свидетельствовал и увещевал, говоря: спасайтесь от рода сего развращенного.
2:40  ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων, σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
2:40. ἑτέροις ( Unto-different ) τε (also) λόγοις (unto-forthees) πλείοσιν ( unto-more-beyond ) διεμαρτύρατο , ( it-witnessed-through ,"καὶ (and) παρεκάλει (it-was-calling-beside-unto) αὐτοὺς (to-them) λέγων (forthing,"Σώθητε (Ye-should-have-been-saved) ἀπὸ (off) τῆς (of-the-one) γενεᾶς (of-a-generation) τῆς (of-the-one) σκολιᾶς (of-crooked-belonged) ταύτης. (of-the-one-this)
2:40. aliis etiam verbis pluribus testificatus est et exhortabatur eos dicens salvamini a generatione ista pravaAnd with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.
40. And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation.
2:40. And then, with very many other words, he testified and he exhorted them, saying, “Save yourselves from this depraved generation.”
2:40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation:

40: И другими многими словами он свидетельствовал и увещевал, говоря: спасайтесь от рода сего развращенного.
2:40  ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων, σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
2:40. aliis etiam verbis pluribus testificatus est et exhortabatur eos dicens salvamini a generatione ista prava
And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.
2:40. And then, with very many other words, he testified and he exhorted them, saying, “Save yourselves from this depraved generation.”
2:40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
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
40: "И другими многими словами...", коих Дееписатель не приводит, излагая лишь главную сущность сказанного апостолом. "Спасайтесь от рода сего развращенного..." - swqhte apo thV geneaV thV skoliaV tauthV, точнее сказать - спасайтесь от современного рода людей лукавого, строптивого (skolioV, собственно кривой, потом - хитрый, лукавый), от суда и наказания Божия, ожидающего этих людей, доведших свою строптивость до столь ужасного и опасного дела, как отвержение Мессии и неверие в Него. Это увещание апостола применимо и ко всем последующим временам, указывая на необходимость - всем христианам спасаться от мира, во зле лежащего, чистою верою во Христа и жизнью по этой вере, - спасаться вместе с тем и от наказания Божия, неизбежно тяготеющего над всяким злом, разливающимся в мире.
Adam Clarke: Commentary on the Bible - 1831
2:40: Save yourselves from this untoward generation - Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.
Albert Barnes: Notes on the Bible - 1834
2:40: Many other words - This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of salvation, and is admirably arranged to attain its object.
Testify - Bear witness to. He bore witness to the promises of Christianity; to the truths pertaining to the danger of sinners; and to the truth respecting the character of that generation.
Exhort - He entreated them by arguments and promises.
Save yourselves - This expression here denotes, preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with people as free agents. He calls upon them to put forth their own power and effort to be saved. Unless they put forth their own strength, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved.
This generation - This age or race of people; the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves; but they were to apprehend danger from being with them, united in their plans; designs, and feelings. From the influence of their opinions, etc., they were to escape. That generation was signally corrupt and wicked. See mat 23; Mat 12:39; Mat 16:4; Mar 8:38. They had crucified the Messiah; and they were, for their sins, soon to be destroyed.
Order? this untoward generation? - Untoward: "Perverse, refractory, not easily guided or taught" (Webster). The same character our Saviour had given of that generation in Mat 11:16-19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the authority of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from that generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence, Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn:
(1) That if sinners will be saved they must make an effort. There is no promise to any unless they will exert themselves.
(2) the principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a powerful hold on the affections, and they will seek to use it to pRev_ent those who are awakened from becoming Christians.
(3) those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolving to forsake altogether the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much contact with the world, in any respect, as may be required by duty, and as may be consistent with a supreme purpose to live to the honor of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:40: with: Act 15:32, Act 20:2, Act 20:9, Act 20:11, Act 28:23; Joh 21:25
did: Act 10:42, Act 20:21, Act 20:24; Gal 5:3; Eph 4:17; Th1 2:11; Pe1 5:12
Save: Num 16:28-34; Pro 9:6; Luk 21:36; Co2 5:20, Co2 6:17; Ti1 4:16; Heb 3:12, Heb 3:13; Jam 4:8-10; Rev 3:17-19, Rev 18:4, Rev 18:5
untoward: Mat 3:7-10, Mat 12:34, Mat 16:4, Mat 17:17, Mat 23:33; Mar 8:38
Geneva 1599
2:40 (9) And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
(9) He is truly joined to the Church who separates himself from the wicked.
John Gill
2:40 And with many other words did he testify and exhort,.... For Luke does not give the sermons of the apostles at length, but a compendium, or specimen of them, and some of the more remarkable things in them; and which, it seems, lay partly in testifying concerning Christ, his person, office, grace, righteousness, and salvation; and against sins and errors, and false doctrine; and in "exhorting" to the exercise of grace, and the discharge of duty; or in comforting distressed minds: for the word used signifies to comfort as well as to exhort; though it seems to have the latter sense here, since it follows:
saying, save yourselves from this untoward generation: meaning, the chief priests, Scribes, and Pharisees, and elders of the people, chiefly, who were a perverse generation of men; and upon whom, for their impenitence and unbelief, for their rejection of the Messiah, and their evil treatment of him, wrath and ruin would come upon them, to the uttermost, very quickly; wherefore the apostle exhorts to separate from them, and not partake of their sins, lest they should also of their plagues; but come out from among them, and so, in a temporal sense, save themselves from the destruction that would quickly come on their nation, city, and temple; and so the Arabic version renders it, "escape from this rough generation".
John Wesley
2:40 And with many other words did he testify and exhort - In such an accepted time we should add line upon line, and not leave off, till the thing is done. Save yourselves from this perverse generation - Many of whom were probably mocking still.
Robert Jamieson, A. R. Fausset and David Brown
2:40 with many other words did he testify and exhort--Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted.
Save yourselves from this untoward generation--as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves and secure their own salvation.
2:412:41: Ոմանք յօժարութեա՛մբ ընկալեալ զբան նորա մկրտեցա՛ն. եւ յաւելան յաւուր յայնմիկ հոգիք իբրեւ երե՛ք հազարք[2129]։ գ [2129] Ոմանք. Ոմանց յօժա՛՛... զբանն. կամ՝ զբանս նորա մկրտե՛՛... ոգիք իբրեւ։
41. Ոմանք յօժարութեամբ ընդունելով նրա խօսքը՝ մկրտուեցին. եւ այն օրը նրանք մօտ երեք հազար հոգով աւելացան:
41 Անոնք որոնք սրտանց ընդունեցին անոր խօսքերը, մկրտուեցան։ Այն օրը երեք հազար հոգիի չափ աւելցան։
Ոմանք յօժարութեամբ ընկալեալ զբան նորա մկրտեցան, եւ յաւելան յաւուր յայնմիկ ոգիք իբրեւ երեք հազարք:

2:41: Ոմանք յօժարութեա՛մբ ընկալեալ զբան նորա մկրտեցա՛ն. եւ յաւելան յաւուր յայնմիկ հոգիք իբրեւ երե՛ք հազարք[2129]։ գ
[2129] Ոմանք. Ոմանց յօժա՛՛... զբանն. կամ՝ զբանս նորա մկրտե՛՛... ոգիք իբրեւ։
41. Ոմանք յօժարութեամբ ընդունելով նրա խօսքը՝ մկրտուեցին. եւ այն օրը նրանք մօտ երեք հազար հոգով աւելացան:
41 Անոնք որոնք սրտանց ընդունեցին անոր խօսքերը, մկրտուեցան։ Այն օրը երեք հազար հոգիի չափ աւելցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:4141: Итак охотно принявшие слово его крестились, и присоединилось в тот день душ около трех тысяч.
2:41  οἱ μὲν οὗν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.
2:41. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) ἀποδεξάμενοι ( having-received-off ) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ (of-it) ἐβαπτίσθησαν, (they-were-immersed-to,"καὶ (and) προσετέθησαν (they-were-placed-toward) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐκείνῃ (unto-the-one-thither,"ψυχαὶ (breathings) ὡσεὶ (as-if) τρισχίλιαι . ( three-thousand )
2:41. qui ergo receperunt sermonem eius baptizati sunt et adpositae sunt in illa die animae circiter tria miliaThey therefore that received his word were baptized: and there were added in that day about three thousand souls.
41. They then that received his word were baptized: and there were added in that day about three thousand souls.
2:41. Therefore, those who accepted his discourse were baptized. And about three thousand souls were added on that day.
2:41. Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls.
Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls:

41: Итак охотно принявшие слово его крестились, и присоединилось в тот день душ около трех тысяч.
2:41  οἱ μὲν οὗν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.
2:41. qui ergo receperunt sermonem eius baptizati sunt et adpositae sunt in illa die animae circiter tria milia
They therefore that received his word were baptized: and there were added in that day about three thousand souls.
2:41. Therefore, those who accepted his discourse were baptized. And about three thousand souls were added on that day.
2:41. Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls.
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
41: "Крестились..." Так как в Иерусалиме и его ближайших окрестностях не находится настолько обильного собрания вод, чтобы столько народа зараз могло креститься погружением, то можно полагать, что самое крещение последовало несколько после, отдельно для каждого, по домам, или группами у более или менее достаточных водоемов, при посредстве того или другого из апостолов и учеников Господних.
Adam Clarke: Commentary on the Bible - 1831
2:41: They that gladly received his word - The word ασμενως, which signifies joyfully, readily, willingly, implies that they approved of the doctrine delivered; that they were glad to hear of this way of salvation; and that they began immediately to act according to its dictates. This last sense is well expressed in a similar phrase by Josephus: when speaking of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, αἱ δε ασμενως δεξαμεναι τους λογους συνῃεσαν αυτοις, Ant. l. iv. c. 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, Ethiopic, Vulgate, the Itala of the Codex Bezae, Clemens, and Chrysostom.
Were baptized - That is, in the name of Jesus, Act 2:38, for this was the criterion of a Jew's conversion; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen; and no man would have forfeited such privileges but on the fullest and clearest conviction. This baptism was a very powerful means to prevent their apostasy; they had, by receiving baptism in the name of Jesus, renounced Judaism, and all the political advantages connected with it; and they found it indispensably necessary to make the best use of that holy religion which they had received in its stead. Dr. Lightfoot has well remarked, that the Gentiles who received the Christian doctrine were baptized in the name of the Father, and the Son, and the Holy Ghost; whereas the Jewish converts, for the reasons already given, were baptized in the name of the Lord Jesus.
Were added - three thousand souls - Προσετεθησαν, They went over from one party to another. The Greek writers make use of this verb to signify that act by which cities, towns, or provinces changed their masters, and put themselves under another government. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine, and acknowledging that Christ was come, and that he who was lately crucified by the Jews was the promised and only Messiah; and in this faith they were baptized.
These 3000 were not converted under one discourse, nor in one place, nor by one person. All the apostles preached, some in one language, and some in another; and not in one house - for where was there one at that time that could hold such a multitude of people? For, out of the multitudes that heard, 3000 were converted; and if one in five was converted it must have been a very large proportion. The truth seems to by this: All the apostles preached in different, parts of the city, during the course of that day; and in that day, τῃ ἡμερᾳ εκεινῃ, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place is the fulfillment of the prophecy in Psa 110:1, etc.: The Lord said unto my Lord, sit thou on my right hand; this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, Psa 110:3. This was the day of his power; and while the apostles proclaimed his death, resurrection, and ascension, the people came willingly in, and embraced the doctrines of Christianity.
Albert Barnes: Notes on the Bible - 1834
2:41: They that gladly received - The word rendered "gladly" means "freely, cheerfully, joyfully." It implies that they did it without compulsion, and with joy. Religion is not compulsion. They who become Christians do it cheerfully; they do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all Rev_ivals there are many who become alarmed, and who are anxious about their souls, but who refuse to embrace the gospel, and again become thoughtless, and are ruined.
His word - The message which Peter had spoken respecting the pardon of sin through Jesus Christ.
Were baptized - That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay.
And the same day - The discourse of Peter commenced at nine o'clock in the morning, Act 2:15. How long it continued it is not said; but the ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all Rev_ivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should act in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising those who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus; they should unite themselves to his people without delay.
There were added - To the company of disciples, or to the followers of Christ.
Souls - Persons. Compare Pe1 3:20; Gen 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterward ascertained to be the fruit of this day's labor, the result of this Rev_ival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is suited to work a rapid and mighty change in the hearts of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:41: gladly: Act 2:37, Act 8:6-8, Act 13:48, Act 16:31-34; Mat 13:44-46; Gal 4:14, Gal 4:15; Th1 1:6
were baptized: Act 2:38
added: Act 2:47, Act 1:15, Act 4:4; Psa 72:16, Psa 72:17, Psa 110:3; Luk 5:5-7; Joh 14:12
Geneva 1599
2:41 (10) Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls.
(10) A notable example of the power of the Holy Spirit: but such are not baptized until they make confession of their faith. (Ed.)
John Gill
2:41 Then they that gladly received his word,.... The Syriac version adds, "and believed"; what Peter said concerning repentance and baptism, and especially concerning remission of sins, and the gift of the Holy Ghost; and concerning the promise of Christ, and salvation by him, of the pardon of sin, and of the Holy Spirit; which doctrine they received with great joy and gladness, it being suitable to their case; and very "readily", and "willingly", as the Syriac and Arabic versions render it; for they were now made a willing people in the day of God's power, and now that promise, or prophecy, in Ps 110:3 had a remarkable accomplishment; these converts were the dew of Christ's youth, as well as instances of his powerful and efficacious grace: not all that heard this sermon of Peter's received his doctrine in this manner, only some; and so the Syriac and Arabic versions render the words, "and some of them readily received", &c. which shows the distinguishing grace of God in this instance. The Vulgate Latin and Ethiopic versions leave out the word "gladly", which should not be omitted: and as soon as they had received the word, and were comforted by it, they
were baptized; in water, by immersion, for which there was great conveniency in Jerusalem, and in the temple, where the apostles now were: in the city of Jerusalem, in private houses, they had their baths for purifications, by immersion, as in the case of menstruous, gonorrhoeas, and other defilements, by touching unclean persons, and things, which were very frequent; so that a digger of cisterns, for such uses, and others, was a business in Jerusalem,
"Says Simeon Sicana (g), who was a digger of cisterns, ditches, and caves, in Jerusalem, to R. Jochanan ben Zaccai, I am as great a man as thou art; he made answer to him, why? (or your reason for it;) he replied to him, because I am employed in the necessary affairs of many, (or of the public,) as you are; for says he, if a man comes to you for judgment, or to ask a question, you say to him, drink out of this cistern, whose waters are pure, and cold; or, if a woman asks thee concerning her monstrous, you say to her, dip in this cistern, whose waters purify.
And in the temple there was an apartment, called , "the dipping place", or "room", where the high priest dipped himself on the day of atonement (h): and besides, there were ten lavers of brass, made by Solomon; and every laver held forty baths of water, and each was four cubits broad and long, sufficient for immersion of the whole body of a man; and to these Herbanus (i) the Jew seems to have respect, when he says, that in the outer part of Solomon's temple, there were "lavers", in every side, (or all around,) which were free, or open, for the use of all; to which, he thinks, the prophet Isaiah has respect, in Is 1:16. Those were for the priests, both to wash their hands and feet at, and also to wash the burnt offerings; see Ex 30:18 (k): and who were likewise obliged, very often, to bathe, or dip their whole bodies in water; for if a priest went out of the temple for a little while to speak with a friend, , "he was obliged to dipping": and if he nodded, he was obliged to wash his hands and his feet; but if he slept, he was obliged to dip himself; yea, a man might not go into the court, or to service, even though he was clean, , "until he dip himself" (l). Add to this, that there was the molten sea also for the priests to wash in, 2Chron 4:6 which was done by immersion; on which one of the Jewish commentators (m) has these words:
"the sea was "for the dipping" of the priests; for in the midst of it, they dipped themselves from their uncleanness; but in the Jerusalem Talmud (n) there is an objection, is it not a vessel? as if it was said, how can they "dip" in it, for is it not a vessel? and there is no "dipping" in vessels: R. Joshua ben Levi replied, a pipe of water was laid to it from the fountain of Etam, and the feet of the oxen, (which were under the molten sea,) were open at the pomegranates; so that it was as if it was from under the earth, and the waters came to it, and entered, and ascended, by the way of the feet of the oxen, which were open beneath them, and bored.
The reason of the objection is, because bathing, or dipping for purification, was not made in vessels, but in gatherings, or pools of water upon the ground; and which objection is removed, by observing, that a pipe was laid from the fountain of Etam, which supplied it with spring, or running water; so that the molten sea, and the lavers, were looked upon all one as pools of water, or springs of water, and as fit for immersion. This sea was ten cubits from brim to brim, and five cubits high, and held two thousand baths, 3Kings 7:23. Yea, three thousand, as in 2Chron 6:5 and every laver held forty baths, 3Kings 7:38 and every bath held four gallons and a half, and between seven and eight gallons of wine measure. And it may be observed, that there were also in Jerusalem the pool of Bethesda, into which persons went down at certain times, Jn 5:1 and the pool of Siloam, where persons bathed, and dipped themselves, on certain occasions; See Gill on Jn 9:7. So that there were conveniences enough for baptism by immersion in this place: and the same day there were added; unto them, or to the church, as in Acts 2:47 the whole company of the hundred and twenty disciples; the Arabic version supplies, "among the believers": the number of those, that were added to them, were about three thousand souls; or persons, men, and women; and their number is no objection to their being baptized by immersion. As for convenient places to baptize in, there were enough, as we have seen already; and there were administrators sufficient for this work: had there been no more than the twelve apostles, it was but two hundred and fifty men apiece; and there were twelve separate places in the temple, where they might be baptizing at the same time; there were the ten lavers, the molten sea, and the dipping room, so that the work was not so very heavy nor difficult; but besides, there were seventy disciples, who, as they were preachers of the word, were administrators of this ordinance; and supposing them all employed, as they might be, at the same time, either in the temple, or at the pools in Jerusalem, or at the baths, and cisterns, in private houses; they would not have more than six or seven and thirty persons apiece to baptize; and there was time enough in the day for it; it was but the third hour, or nine o'clock in the morning, when Peter began his sermon; and allowing an hour for that, there were eight hours more in the day, according to the Jewish reckoning of twelve hours in a day; so that the business might be done without any hurry, or great fatigue; and indeed, the objection, as to time, would equally lie against sprinkling, or pouring, as dipping; at least the difference is very inconsiderable; for the same form of words must be pronounced in administering the ordinance by the one, as by the other; and a person being ready, is very near as soon dipped into water, as water can be taken, and sprinkled, or poured on the face. Besides, after all, though these persons were added to the church the same day, it does not necessarily follow from the text, that they were all baptized in one day; the words do not oblige us to such a sense: I own, I am of opinion, that they were all baptized in one day; and that on the same day they were baptized, they were joined to the church; and that day was the day of Pentecost, the day on which the law was given on Mount Sinai, and on which now the Gospel was published to men of all nations under the heavens; the day on which the firstfruits were offered to the Lord, and on which now the firstfruits of the death, resurrection, and ascension of Christ were brought in to him. Let the order be observed, they were first baptized, and then added to the church,
(g) Midrash Kohelet, fol. 70. 3. (h) T. Bab. Yoma, fol. 16. 1. & 19. & Maimon. Beth. Habbechira, c. 5. sect. 11. 17. (i) Disput. Gregantii, p. 131. (k) Vid. Jarchi & Kimchi in 1 Kings vii. 38. & Ralbag in 2 Chron. iv. 5. (l) T. Hieros. Yoma, fol. 40. 2. Misna Yoma, c. 3. sect. 3. (m) R. David Kimchi. (n) lb. Yoma, fol. 41. 1.
John Wesley
2:41 And there were added - To the hundred and twenty.
Robert Jamieson, A. R. Fausset and David Brown
2:41 BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Acts 2:41-47)
they that gladly received his word were baptized--"It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [OLSHAUSEN].
the same day there were added to them about three thousand souls--fitting inauguration of the new kingdom, as an economy of the Spirit!
2:422:42: Եւ էին հանապազորդեա՛լք վարդապետութեան առաքելոցն, եւ հաղորդութեան եւ բեկանելոյ հացի՛ն եւ աղօթից։
42. Եւ նրանք յարատեւում էին առաքեալների ուսուցման, հաղորդութեան, հացի բեկման ու աղօթքների մէջ:
42 Միշտ առաքեալներուն վարդապետութեան, միաբանութեան, հաց կտրելու եւ աղօթելու ետեւէն էին։
Եւ էին հանապազորդեալք վարդապետութեան առաքելոցն եւ հաղորդութեան եւ բեկանելոյ հացին եւ աղօթից:

2:42: Եւ էին հանապազորդեա՛լք վարդապետութեան առաքելոցն, եւ հաղորդութեան եւ բեկանելոյ հացի՛ն եւ աղօթից։
42. Եւ նրանք յարատեւում էին առաքեալների ուսուցման, հաղորդութեան, հացի բեկման ու աղօթքների մէջ:
42 Միշտ առաքեալներուն վարդապետութեան, միաբանութեան, հաց կտրելու եւ աղօթելու ետեւէն էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:4242: И они постоянно пребывали в учении Апостолов, в общении и преломлении хлеба и в молитвах.
2:42  ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.
2:42. ἦσαν (They-were) δὲ (moreover) προσκαρτεροῦντες ( during-toward-unto ) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) τῶν (of-the-ones) ἀποστόλων (of-setees-off) καὶ (and) τῇ (unto-the-one) κοινωνίᾳ, (unto-an-en-commoning-unto,"τῇ (unto-the-one) κλάσει (unto-a-breaking) τοῦ (of-the-one) ἄρτου (of-a-loaf) καὶ (and) ταῖς (unto-the-ones) προσευχαῖς. (unto-goodly-holdings-toward)
2:42. erant autem perseverantes in doctrina apostolorum et communicatione fractionis panis et orationibusAnd they were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers.
42. And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers.
2:42. Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.
2:42. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers:

42: И они постоянно пребывали в учении Апостолов, в общении и преломлении хлеба и в молитвах.
2:42  ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.
2:42. erant autem perseverantes in doctrina apostolorum et communicatione fractionis panis et orationibus
And they were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers.
2:42. Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.
2:42. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
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
42: "И они постоянно пребывали..." Греч. hsan de proV karterounteV..., точнее слав.: "Бяху же терпяще...", буквально - были же неутолимы в учении апостолов и т. д.

Трудно допустить, конечно, чтобы вся эта масса народа (3000: сверх прежнего тоже немалого количества верующих) собиралась в одном каком-либо месте или доме. Вероятнее всего - верующие, разделившись на несколько групп или общин, собирались в нескольких местах, где апостолы и поучали их новым истинам, молитвам и тайнодействиям. Между всеми этими общинами существовало самое тесное взаимообщение, сплачивавшее их в одну братскую семью, душою которой были апостолы.

"В преломлении хлеба..." Обычно это выражение означает вкушение пищи (Лк XXIV:30: и др. ), но в то время употреблялось и в другом высшем значении совершения и участия в Таинстве Евхаристии (1Кор.X:16). Здесь может подразумеваться и то и другое значение - и отдельно, и вместе, тем более, что то было время, когда Евхаристия обычно заключалась вечерями любви, при участии всех верующих, в духе братского равенства, любви и взаимообщения. Таким образом, выясняются главные черты первоначального христианского богослужения, отдельного и самостоятельного от богослужения ветхозаветного: учение, преломление хлеба (Евхаристия) и молитвы, хотя апостолы и другие верующие до времени не разрывали связи и с ветхозаветным храмом и его богослужениями (III:1: и др. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fellowship of the Disciples.
42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.

I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.

1. They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles' teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.

2. They kept up the communion of saints. They continued in fellowship (v. 42), and continued daily with one accord in the temple, v. 46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, 1 John i. 3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.

3. They frequently joined in the ordinance of the Lord's supper. They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat oikon--house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.

4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.

5. They abounded in thanksgiving; were continually praising God, v. 47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.

II. They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.

1. They had frequent meetings for Christian converse (v. 44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.

2. They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.

3. They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them:-- (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en apheloteti kardias--with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.

4. They raised a fund for charity (v. 45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (ch. v. 4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exod. xxxvi. 5, 6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, 2 Cor. viii. 3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.

III. God owned them, and gave them signal tokens of his presence with them (v. 43): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.

But the Lord's giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.

IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them (v. 43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them--they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people--charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.
Adam Clarke: Commentary on the Bible - 1831
2:42: They continued steadfastly in the apostles' doctrine - They received it, retained it, and acted on its principles.
And fellowship - Κοινωνιᾳ, community; meaning association for religious and spiritual purposes, The community of goods cannot be meant; for this is mentioned Act 2:44, Act 2:45, where it is said, they had all things common.
And in breaking of bread - Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of the house, when he pronounced the blessing - what we would call grace before meat. See the form on Mat 26:26 (note).
And in prayers - In supplications to God for an increase of grace and life in their own souls; for establishment in the truth which they had received, and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic Church.
1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner stone.
2. They continued steadfastly in that doctrine which they had so evidently received from God.
3. They were separated from the world, and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith.
4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them.
5. They continued in prayers; knowing that they could be no longer faithful than while they were upheld by their God; and knowing also that they could not expect his grace to support them, unless they humbly and earnestly prayed for its continuance.
Albert Barnes: Notes on the Bible - 1834
2:42: And they continued stedfastly - They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted; though they were suddenly admitted to the church; though they were exposed to much persecution and contempt, and to many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered "continued stedfastly" - προσκαρτεροῦντες proskarterountes - means "attending one, remaining by his side, not leaving or forsaking him."
The apostles' doctrine - This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply "teaching"; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel.
And fellowship - The word rendered "fellowship," κοινωνία koinō nia, is often rendered "communion." It properly denotes "having things in common, or participation, society, friendship." It may apply to anything which may be possessed in common, or in which all may partake. Thus, all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus, they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all of these things to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befell them. It may be added that the effect of a Rev_ival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that, however much they were separated before they became Christians, now they have great and important interests in common; they are united in feelings, in interests, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality.
Breaking of bread - The Syriac renders this "the eucharist" or the Lord's Supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together, or to feasts of charity, or to the Lord's Supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote "intimacy or friendship," the phrase "to break bread together" would be very expressive in the same way as the Greeks denoted it by drinking together, συμπόσιον sumposion. From the expression used in Act 2:44, compare with Act 2:46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family immediately after asking a blessing (Lightfoot).
In prayers - This was one effect of the influence of the Spirit, and an evidence of their change. A genuine Rev_ival will be always followed by a love of prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:42: they: Act 2:46, Act 11:23, Act 14:22; Mar 4:16, Mar 4:17; Joh 8:31, Joh 8:32; Co1 11:2; Gal 1:6; Eph 2:20; Col 1:23; Ti2 3:14; Heb 10:39; Pe2 3:1, Pe2 3:2, Pe2 3:17, Pe2 3:18; Jo1 2:19
fellowship: Act 4:23, Act 5:12-14; Jo1 1:3, Jo1 1:7
in breaking: Act 20:7, Act 20:11; Co1 10:16, Co1 10:17, Co1 10:21, Co1 11:20-26
and in prayers: Act 1:14, Act 4:31, Act 6:4; Rom 12:12; Eph 6:18; Col 4:2; Heb 10:25; Jde 1:20
Geneva 1599
2:42 (11) And they continued stedfastly in the apostles' doctrine and (b) fellowship, and in (c) breaking of bread, and in prayers.
(11) The marks of the true Church are the doctrine of the apostles, the duties of charity, the pure and simple administration of the ordinances, and the true invocation used by all of the faithful.
(b) Sharing of goods, and all other duties of charity, as is shown afterwards.
(c) The Jews used thin loaves, and therefore they broke them rather than cut them: so by breaking of bread they meant living together, and the banquets which they used to keep. And when they kept their love feasts, they used to celebrate the Lord's supper, which even in those days began to be corrupted, and Paul corrects this in (1Co. 11:17-34).
John Gill
2:42 And they continued steadfastly in the apostles' doctrine,.... And which is the same with the doctrine of Christ, of which he is the author, preacher, and subject; the substance of which is peace, pardon, righteousness, and salvation by him: this the apostles received from Christ, and constantly taught in their ministry; for which reason, it is called theirs; and this these young converts had embraced gladly; and were not only believers of it, but persevering believers; they were constant hearers of it; they continually attended on the ministry of the apostles, and held fast the form of sound words they had received from them; and stood fast in the faith of the Gospel, notwithstanding all the reproach cast upon it, and the afflictions they endured for it:
and fellowship; with the apostles and other saints, in spiritual conversation with them, in private, and in communion with them at the Lord's table in public: and so the Vulgate Latin reads this clause, in connection with the next, thus, "in the communication of breaking of bread"; to which agrees the Syriac version, and "they communicated in prayer, and in breaking of the eucharist"; though it seems better to understand this of a distinct branch of fellowship, or communication, and may rather intend liberality and beneficence, in which sense it is used, Rom 15:26 and so expresses their constant contributions towards the support of the apostles, as ministers of the word and of the poor members of the church; a duty which, in both its branches, is incumbent on those who have it in their power to perform, and which these first Christians were remarkable for:
and in breaking of bread; or "of the eucharist": as the Syriac version renders it, which was an usual name with the ancients for the Lord's supper; and which seems to be intended here, and not eating common bread, or a common meal; seeing it is here mentioned with religious exercises: and though the Jews used to begin their meals with breaking of bread, yet the whole repast, or meal, is never by them called by that name; and for what reason these saints should be commended for keeping their common meals, cannot be said, unless to show their sociableness, agreement, and brotherly love in eating together; and which is not hinted at here, but in Acts 2:46 where it is mentioned as something distinct from this: it seems rather therefore to design, that they were constant at the Lord's table, kept their places there, and duly attended whenever the ordinance was administered:
and in prayers: not only in their closets, and in their families, but in the church; in the public prayers of the church, they observed all opportunities of this kind, and gladly embraced them.
John Wesley
2:42 And they continued steadfast - So their daily Church communion consisted in these four particulars: Hearing the word; Having all things common; Receiving the Lord's Supper; Prayer.
Ye diff'rent sects, who all declare, Lo here is Christ, and Christ is there; Your stronger proofs divinely give, And show me where the Christians live!
Robert Jamieson, A. R. Fausset and David Brown
2:42 continued steadfastly in--"attended constantly upon."
the apostles' doctrine--"teaching"; giving themselves up to the instructions which, in their raw state, would be indispensable to the consolidation of the immense multitude suddenly admitted to visible discipleship.
fellowship--in its largest sense.
breaking of bread--not certainly in the Lord's Supper alone, but rather in frugal repasts taken together, with which the Lord's Supper was probably conjoined until abuses and persecution led to the discontinuance of the common meal.
prayers--probably, stated seasons of it.
2:432:43: Եւ լինէր ամենայն անձին ա՛հ եւ երկեւղ, եւ բազո՛ւմ նշանք եւ արուեստք ՚ի ձեռս առաքելոցն գործէին[2130]։ [2130] ՚Ի բազումս պակասի. Եւ երկիւղ, եւ բազում նշ՛՛։
43. Ամէն մարդու վրայ ընկել էր ահ եւ երկիւղ, եւ առաքեալների ձեռքով բազում նշաններ եւ զարմանալի գործեր էին կատարւում:
43 Ամէն մարդու վրայ վախ ինկաւ եւ առաքեալներուն ձեռքով շատ հրաշքներ ու նշաններ գործուեցան։
Եւ լինէր ամենայն անձին ահ եւ երկեւղ, եւ բազում նշանք եւ արուեստք ի ձեռս առաքելոցն գործէին:

2:43: Եւ լինէր ամենայն անձին ա՛հ եւ երկեւղ, եւ բազո՛ւմ նշանք եւ արուեստք ՚ի ձեռս առաքելոցն գործէին[2130]։
[2130] ՚Ի բազումս պակասի. Եւ երկիւղ, եւ բազում նշ՛՛։
43. Ամէն մարդու վրայ ընկել էր ահ եւ երկիւղ, եւ առաքեալների ձեռքով բազում նշաններ եւ զարմանալի գործեր էին կատարւում:
43 Ամէն մարդու վրայ վախ ինկաւ եւ առաքեալներուն ձեռքով շատ հրաշքներ ու նշաններ գործուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:4343: Был же страх на всякой душе; и много чудес и знамений совершилось через Апостолов в Иерусалиме.
2:43  ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά τε τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.
2:43. Ἐγίνετο ( It-was-becoming ) δὲ (moreover) πάσῃ (unto-all) ψυχῇ (unto-a-breathing,"φόβος, (a-fearee," πολλὰ ( much ) δὲ (moreover) τέρατα (anomalies) καὶ (and) σημεῖα (signlets-of) διὰ (through) τῶν (of-the-ones) ἀποστόλων (of-setees-off) ἐγίνετο . ( it-was-becoming )
2:43. fiebat autem omni animae timor multa quoque prodigia et signa per apostolos fiebant in Hierusalem et metus erat magnus in universisAnd fear came upon every soul. Many wonders also and signs were done by the apostles in Jerusalem: and there was great fervor in all.
43. And fear came upon every soul: and many wonders and signs were done by the apostles.
2:43. And fear developed in every soul. Also, many miracles and signs were accomplished by the Apostles in Jerusalem. And there was a great awe in everyone.
2:43. And fear came upon every soul: and many wonders and signs were done by the apostles.
And fear came upon every soul: and many wonders and signs were done by the apostles:

43: Был же страх на всякой душе; и много чудес и знамений совершилось через Апостолов в Иерусалиме.
2:43  ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά τε τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.
2:43. fiebat autem omni animae timor multa quoque prodigia et signa per apostolos fiebant in Hierusalem et metus erat magnus in universis
And fear came upon every soul. Many wonders also and signs were done by the apostles in Jerusalem: and there was great fervor in all.
2:43. And fear developed in every soul. Also, many miracles and signs were accomplished by the Apostles in Jerusalem. And there was a great awe in everyone.
2:43. And fear came upon every soul: and many wonders and signs were done by the apostles.
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
43: "Был же страх на всякой душе...", т. е. собственно - душе неверующей. Неожиданные и поразительные явления божественной силы, выдающийся успех проповеди Петра, его пламенные угрозы и воззвания, чудеса и знамения апостолов - все это не могло не приводить в трепет впечатлительную душу, погружая ее в глубокое раздумье.
Adam Clarke: Commentary on the Bible - 1831
2:43: And fear came upon every soul - Different MSS. and versions read this clause thus, And Great fear and Trembling came upon every soul in Jerusalem. For several weeks past they had a series of the most astonishing miracles wrought before their eyes; they were puzzled and confounded at the manner in which the apostles preached, who charged them home with the deliberate murder of Jesus Christ, and who attested, in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit which they now witnessed as a proof of his resurrection and ascension, and that this very person whom they had crucified was appointed by God to be the Judge of quick and dead. They were in consequences stung with remorse, and were apprehensive of the judgments of God; and the wonders and signs continually wrought by the apostles were at once proofs of the celestial origin of their doctrine and mission, and of their own baseness, perfidy, and wickedness.
Albert Barnes: Notes on the Bible - 1834
2:43: And fear came - That is, there was great Rev_erence or awe. The multitude had just before derided them Act 2:13; but so striking and manifest was the power of God on this occasion, that it silenced all clamors, and produced a general veneration and awe. The effect of a great work of God's grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not converted. It restrains, subdues, and silences opposition.
Every soul - Every person or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were suited to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all suited to diffuse solemnity, thought, anxiety through the community.
Many wonders and signs - See the notes on Act 2:22. This was promised by the Saviour, Mar 16:17. Some of the miracles which they performed are specified in the following chapters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:43: fear: Act 5:11, Act 5:13; Est 8:17; Jer 33:9; Hos 3:5; Luk 7:16, Luk 8:37
many: Act 3:6-9, Act 4:33, Act 5:12, Act 5:15, Act 5:16, Act 9:34, Act 9:40; Mar 16:17; Joh 14:12
Geneva 1599
2:43 (12) And fear came upon every soul: and many wonders and signs were done by the apostles.
(12) As often as the Lord thinks it to be expedient, he bridles the rage of strangers, so that the Church may be planted and have some refreshing.
John Gill
2:43 Upon every inhabitant of Jerusalem, at least upon a great many of them; and upon all, or the greater part of them that saw, and heard these things; that heard the apostles speak with divers tongues, and Peter preach in the awful manner he did, and saw so many thousands at once embrace the Gospel of Christ, and profess his name, when it now, by reason of his crucifixion but a few weeks ago, lay under the greatest reproach and scandal; and such a number baptized in water; and also because of the miracles done by the apostles, after mentioned. The Ethiopic version is very odd, "and all animals feared the apostles": as if the very brute creatures stood in awe of them:
and many wonders and signs were done by the apostles: the Vulgate Latin, and Syriac versions add, "in Jerusalem"; such as casting out devils, healing the sick, causing the lame to walk, &c. which were promised by Christ should be done by them; and which were necessary for the confirmation of the Gospel, and of the apostles' mission to preach it. The Vulgate Latin version adds another clause, much like the first part of the text, "and great fear was upon all": and the Alexandrian copy, and some others, read, "in Jerusalem, there was great fear upon all."
John Wesley
2:43 And fear came upon every soul - Of those who did not join with them: whereby persecution was prevented, till it was needful for them.
Robert Jamieson, A. R. Fausset and David Brown
2:43 fear came upon every soul--A deep awe rested upon the whole community.
2:442:44: Ամենայն հաւատացեալքն էին ՚ի միասի՛ն, եւ ունէին զամենայն ինչս հասարակա՛ց[2131]։ [2131] Բազումք. Զամենայն ինչ հասարա՛՛։
44. Հաւատացեալներն ամէնքը միասին էին, եւ ինչ որ ունէին, հասարակաց էր.
44 Բոլոր հաւատացեալները մէկտեղ էին եւ ամէն բաներնին հասարակաց էր։
Ամենայն հաւատացեալքն էին ի միասին, եւ ունէին զամենայն ինչ հասարակաց:

2:44: Ամենայն հաւատացեալքն էին ՚ի միասի՛ն, եւ ունէին զամենայն ինչս հասարակա՛ց[2131]։
[2131] Բազումք. Զամենայն ինչ հասարա՛՛։
44. Հաւատացեալներն ամէնքը միասին էին, եւ ինչ որ ունէին, հասարակաց էր.
44 Բոլոր հաւատացեալները մէկտեղ էին եւ ամէն բաներնին հասարակաց էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:4444: Все же верующие были вместе и имели всё общее.
2:44  πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ καὶ εἶχον ἅπαντα κοινά,
2:44. πάντες ( All ) δὲ (moreover) οἱ (the-ones) πιστεύσαντες ( having-trusted-of ) ἐπὶ (upon) τὸ (to-the-one) αὐτὸ (to-it) εἶχον (they-were-holding) ἅπαντα ( to-along-all ) κοινά , ( to-commoned ,"
2:44. omnes etiam qui credebant erant pariter et habebant omnia communiaAnd all they that believed were together and had all things common.
44. And all that believed were together, and had all things common;
2:44. And then all who believed were together, and they held all things in common.
2:44. And all that believed were together, and had all things common;
And all that believed were together, and had all things common:

44: Все же верующие были вместе и имели всё общее.
2:44  πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ καὶ εἶχον ἅπαντα κοινά,
2:44. omnes etiam qui credebant erant pariter et habebant omnia communia
And all they that believed were together and had all things common.
2:44. And then all who believed were together, and they held all things in common.
2:44. And all that believed were together, and had all things common;
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
44: Славянский текст этого стиха имеет лишнюю строку по сравнении с греческим подлинником и русским переводам (повторяя начало 43: стиха): "страх же велий бяше на всех их..."

"Все же верующие были вместе..." - т. е. собираясь в определенных местах (ср. I:15; II:1), для поучений и молитв, составляли все вместе единодушнейшую семью, сильную братскою любовью и общением.

"Имели все общее..." Отличительную особенность первой христианской братской семьи или общины составляло общение имуществ, которое отнюдь не было ни принудительным, ни узаконенным, но создалось совершенно добровольно из возвышенных порывов живейшей веры и братской любви первых христиан между собою. Здесь не было уничтожения прав собственности (ср. V:4); а совершенно добровольное распределение их или уступка, целиком и частью, к пользе других нуждающихся.

Насколько долго держалась эта отличительная особенность первохристианских общин, неизвестно; следы ее, во всяком случае, теряются очень скоро в истории. Можно думать, что исчезновение этой особенности и устранение их обязано тем значительным неудобствам и трудностям, какими стал все более и более угрожать быстрый рост и многочисленность последователей Христовых (ср. VI:1).
Adam Clarke: Commentary on the Bible - 1831
2:44: And, all that believed - Οἱ πιστευοντες, The believers, i.e. those who conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of Jesus Christ, and had, in consequence, received redemption in his blood.
Were together - Επι το αυτο. "These words signify either, in one time, Act 3:1; or in one place, Act 2:1; or in one thing. The last of these three senses seems to be the most proper here; for it is not probable that the believers, who were then 3000 in number, Act 2:41, besides the 120 spoken of Act 1:15, were used all to meet at one time, or in one place, in Jerusalem." See Bp. Pearce.
And had all things common - Perhaps this has not been well understood. At all the public religious feasts in Jerusalem, there was a sort of community of goods. No man at such times hired houses or beds in Jerusalem; all were lent gratis by the owners: Yoma, fol. 12. Megill. fol. 26. The same may be well supposed of their ovens, cauldrons, tables, spits, and other utensils. Also, provisions of water were made for them at the public expense; Shekalim, cap. 9. See Lightfoot here. Therefore a sort of community of goods was no strange thing at Jerusalem, at such times as these. It appears, however, that this community of goods was carried farther; for we are informed, Act 2:45, that they sold their possessions and their goods, and parted them to all, as every man had need. But, this probably means that, as in consequence of this remarkable outpouring of the Spirit of God; and their conversion, they were detained longer at Jerusalem than they had originally intended, they formed a kind of community for the time being, that none might suffer want on the present occasion; as no doubt the unbelieving Jews, who were mockers, Act 2:13, would treat these new converts with the most marked disapprobation. That an absolute community of goods never obtained in the Church at Jerusalem, unless for a very short time, is evident from the apostolical precept, Co1 16:1, etc., by which collections were ordered to be made for the poor; but, if there had been a community of goods in the Church, there could have been no ground for such recommendations as these, as there could have been no such distinction as rich and poor, if every one, on entering the Church, gave up all his goods to a common stock. Besides, while this sort of community lasted at Jerusalem, it does not appear to have been imperious upon any; persons might or might not thus dispose of their goods, as we learn front the case of Ananias, Act 5:4. Nor does it appear that what was done at Jerusalem at this time obtained in any other branch of the Christian Church; and in this, and in the fifth chap., where it is mentioned, it is neither praised nor blamed. We may therefore safely infer, it was something that was done at this time, on this occasion, through some local necessity, which the circumstances of the infant Church at Jerusalem might render expedient for that place and on that occasion only.
Albert Barnes: Notes on the Bible - 1834
2:44: All that believed - That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others.
Were together - Were united; were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community, or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise.
Had all things common - That is, all their property or possessions. See Act 4:32-37; Act 5:1-10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common needs, and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, Joh 19:27. And it is clear that the Saviour did not command them to give up their property into a common stock, nor did the apostles enjoin it: Act 5:4, "While it remained, was it not thine own? and after it was sold was it not in thine own power?" It was, therefore, perfectly voluntary, and was as evidently adapted to the special circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed; and it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper that they should share their property while they remained together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:44: had: Act 4:32, Act 5:4, Act 6:1-3; Co2 8:9, Co2 8:14, Co2 8:15, Co2 9:6-15; Jo1 3:16-18
Geneva 1599
2:44 (13) And all that believed were together, and had all things common;
(13) Charity makes all things common with regard to their use, according as necessity requires.
John Gill
2:44 And all that believed were together,.... Not in one place, for no one house could hold them all, their number was now so large; but they "agreed together", as the Arabic version renders it: all these believers were of one mind and judgment, as to doctrines, they agreed in their sentiments and principles of religion; and they were of one heart and soul, were cordially affected to each other, and mutually were assisting to one another in temporals, as well as in spirituals:
and had all things common: that is, their worldly goods, their possessions and estates; no man called anything peculiarly his own; and whatever he had, his brother was welcome to, and might as freely take, and use it, as if it was his own.
Robert Jamieson, A. R. Fausset and David Brown
2:44 all that believed were together, and had all things common--(See on Acts 4:34-37).
2:452:45: Եւ զստացուածս եւ զինչս վաճառէին, եւ բաշխէի՛ն զայն ամենեցուն ում զիարդ պիտո՛յ ինչ լինէր։
45. նրանք վաճառում էին իրենց կալուածքներն ու ինչքերը եւ բաժանում էին բոլորին՝ ում ինչ որ պէտք լինէր:
45 Ստացուածքնին եւ ունեցած բաներնին կը ծախէին ու անոնց գինը կը բաժնէին ամենուն, որու որ բան մը պէտք ըլլար։
Եւ զստացուածս եւ զինչս վաճառէին, եւ բաշխէին զայն ամենեցուն ում զիարդ պիտոյ ինչ լինէր:

2:45: Եւ զստացուածս եւ զինչս վաճառէին, եւ բաշխէի՛ն զայն ամենեցուն ում զիարդ պիտո՛յ ինչ լինէր։
45. նրանք վաճառում էին իրենց կալուածքներն ու ինչքերը եւ բաժանում էին բոլորին՝ ում ինչ որ պէտք լինէր:
45 Ստացուածքնին եւ ունեցած բաներնին կը ծախէին ու անոնց գինը կը բաժնէին ամենուն, որու որ բան մը պէտք ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
2:4545: И продавали имения и всякую собственность, и разделяли всем, смотря по нужде каждого.
2:45  καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν·
2:45. καὶ (and) τὰ (to-the-ones) κτήματα (to-possessings-to) καὶ (and) τὰς (to-the-ones) ὑπάρξεις (to-firstings-under) ἐπίπρασκον (they-were-selling) καὶ (and) διεμέριζον (they-were-portioning-through-to) αὐτὰ (to-them) πᾶσιν ( unto-all ) καθότι (down-to-which-a-one) ἄν (ever) τις (a-one) χρείαν (to-an-affording-of) εἶχεν: (it-was-holding)
2:45. possessiones et substantias vendebant et dividebant illa omnibus prout cuique opus eratTheir possessions and goods they sold and divided them to all, according as every one had need.
45. and they sold their possessions and goods, and parted them to all, according as any man had need.
2:45. They were selling their possessions and belongings, and dividing them to all, just as any of them had need.
2:45. And sold their possessions and goods, and parted them to all [men], as every man had need.
And sold their possessions and goods, and parted them to all [men], as every man had need:

45: И продавали имения и всякую собственность, и разделяли всем, смотря по нужде каждого.
2:45  καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν·
2:45. possessiones et substantias vendebant et dividebant illa omnibus prout cuique opus erat
Their possessions and goods they sold and divided them to all, according as every one had need.
2:45. They were selling their possessions and belongings, and dividing them to all, just as any of them had need.
2:45. And sold their possessions and goods, and parted them to all [men], as every man had need.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:45: And sold - That is, they sold as much as was necessary in order to procure the means of providing for the needs of each other.
Possessions - Property, particularly real estate. This word, κτήματα ktē mata, refers properly to their fixed property, as lands, houses, vineyards, etc. The word rendered "goods," ὑπάρξεις huparxeis, refers to their personal or movable "property."
And parted them to all - They distributed them to supply the needs of their poorer brethren, according to their necessities.
As every man had need - This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property, but that they so far regarded all as common as to be willing to part with it if it was needful to supply the needs of the others. Hence, the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the needs of the poor, Act 4:34-35.
This was an important incident in the early propagation of religion, and it may suggest many useful reflections:
1. We see the effect of religion. The love of property is one of the strongest affections which people have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.
2. It is the duty of the church to provide for the needs of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the needs of the poor should be supplied by those who are rich. Compare Mat 26:11.
3. If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied:
(1) That the apostles had done it before them. The family of the Saviour had all things common.
(2) it was the nature of religion to do it.
(3) the circumstances of the persons assembled on this occasion were such as to require it. They were many of them from distant regions, and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.
4. If it be asked whether this was done commonly among the early Christians, it may be replied that there is no evidence that it was. It is mentioned here, and in Act 4:32-37, and Act 5:1-7. It does not appear that it was done even by all who were afterward converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make people liberal and willing to provide for the poor there can be no doubt. See Co2 8:19; Co2 9:2; Co1 16:2; Gal 2:10. But there is no proof that it was common to part with their possessions and to lay them at the feet of the apostles. Religion does not contemplate, evidently, that people should break up all the arrangements in society, but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.
5. If it be asked, then, whether all the arrangements of property should be broken up now, and believers have all things in common, we are prepared to answer "No." Because:
(1) This was an extraordinary case.
(2) it was not even enjoined by the apostles on them.
(3) it was practiced nowhere else.
(4) it would be impracticable. No community where all things were held in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatical sects of Christians. It ends soon in anarchy, licentiousness, idleness, and profligacy; or the more cunning secure the mass of the property, and control the whole. Until all people are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that people should be excited to industry by the hope of gain; and then he demands that their gains shall be devoted to his service. Still, this was a noble instance of Christian generosity, and evinced the power of religion in loosing the hold which people commonly have on the world. It rebukes also those professors of religion, of whom, alas, there are many, who give nothing to benefit either the souls or bodies of their fellow-men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:45: sold: Act 4:34-37, Act 5:1, Act 5:2, Act 11:29; Luk 12:33, Luk 12:34, Luk 16:9, Luk 18:22, Luk 19:8
parted: Psa 112:9; Pro 11:24, Pro 11:25, Pro 19:17; Ecc 11:1, Ecc 11:2; Isa 58:7-12; Co2 9:1, Co2 9:9; Ti1 6:18, Ti1 6:19; Jam 2:14-16, Jam 5:1-5; Jo1 3:17
John Gill
2:45 And sold their possessions and goods..... Their houses and lands, their fields and vineyards, their goods, moveable or immoveable:
and parted them to all men; that were of their society, not to others:
as every man had need: the rich sold their estates, and divided them among the poor, or gave them such a portion thereof as their present exigencies required. This was done by Jews, and by Jews only; who, when they embraced the Gospel of Christ, were informed that the destruction of their city, and nation, was at hand; and therefore they sold their estates before hand, and put them to this use; which was necessary to be done, both for the support of the Gospel in Judea, and for the carrying and spreading of it among the Gentiles: but is not to be drawn into a precedent, or an example in after times; nor is ever any such thing proposed to the Christian churches, or exhorted to by any of the apostles.
John Wesley
2:45 And sold their possessions - Their lands and houses; and goods - Their movables. And parted them to all as any one had need - To say the Christians did this only till the destruction of Jerusalem, is not true; for many did it long after. Not that there was any positive command for so doing: it needed not; for love constrained them. It was a natural fruit of that love wherewith each member of the community loved every other as his own soul. And if the whole Christian Church had continued in this spirit, this usage must have continued through all ages. To affirm therefore that Christ did not design it should continue, is neither more nor less than to affirm, that Christ did not design this measure of love should continue. I see no proof of this.
2:462:46: Հանապազօր կանխեա՛լ միաբանութեամբ ՚ի տաճարն. եւ առտնին բեկանէի՛ն զհացն, եւ առնուին կերակուր ուրախութեա՛մբ, եւ միամտութեամբ սրտի[2132] [2132] Ոմանք. ՚Ի տաճարն եւ առտն՛՛... Միամտութեամբ սրտիւ օրհ՛՛։
46. Ամէն օր, միասիրտ, վաղ գնում էին տաճար, տներում էին հացը կտրում եւ ուրախութեամբ ու սրտի պարզութեամբ էին կերակուր ուտում:
46 Ամէն օր միաբանութեամբ տաճարը երթալու ետեւէ էին եւ տուներնին հաց կը կտրէին ու կերակուրնին կ’ուտէին ուրախութեամբ եւ սրտի միամտութեամբ։
Հանապազօր կանխեալ միաբանութեամբ ի տաճարն, եւ առտնին բեկանէին զհացն, եւ առնուին կերակուր ուրախութեամբ եւ միամտութեամբ սրտի:

2:46: Հանապազօր կանխեա՛լ միաբանութեամբ ՚ի տաճարն. եւ առտնին բեկանէի՛ն զհացն, եւ առնուին կերակուր ուրախութեա՛մբ, եւ միամտութեամբ սրտի[2132]
[2132] Ոմանք. ՚Ի տաճարն եւ առտն՛՛... Միամտութեամբ սրտիւ օրհ՛՛։
46. Ամէն օր, միասիրտ, վաղ գնում էին տաճար, տներում էին հացը կտրում եւ ուրախութեամբ ու սրտի պարզութեամբ էին կերակուր ուտում:
46 Ամէն օր միաբանութեամբ տաճարը երթալու ետեւէ էին եւ տուներնին հաց կը կտրէին ու կերակուրնին կ’ուտէին ուրախութեամբ եւ սրտի միամտութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
2:4646: И каждый день единодушно пребывали в храме и, преломляя по домам хлеб, принимали пищу в веселии и простоте сердца,
2:46  καθ᾽ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῶ ἱερῶ, κλῶντές τε κατ᾽ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
2:46. καθ' (down) ἡμέραν (to-a-day) τε (also) προσκαρτεροῦντες ( during-toward-unto ) ὁμοθυμαδὸν (passioned-along) ἐν (in) τῷ (unto-the-one) ἱερῷ, (unto-sacred," κλῶντές ( breaking ) τε (also) κατ' (down) οἶκον (to-a-house) ἄρτον, (to-a-loaf,"μετελάμβανον (they-were-taking-with) τροφῆς (of-a-nourishing) ἐν (in) ἀγαλλιάσει (unto-a-jumping-to-excess) καὶ (and) ἀφελότητι (unto-a-un-impededness) καρδίας, (of-heart,"
2:46. cotidie quoque perdurantes unianimiter in templo et frangentes circa domos panem sumebant cibum cum exultatione et simplicitate cordisAnd continuing daily with one accord in the temple and breaking bread from house to house, they took their meat with gladness and simplicity of heart:
46. And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they did take their food with gladness and singleness of heart,
2:46. Also, they continued, daily, to be of one accord in the temple and to break bread among the houses; and they took their meals with exultation and simplicity of heart,
2:46. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart:

46: И каждый день единодушно пребывали в храме и, преломляя по домам хлеб, принимали пищу в веселии и простоте сердца,
2:46  καθ᾽ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῶ ἱερῶ, κλῶντές τε κατ᾽ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
2:46. cotidie quoque perdurantes unianimiter in templo et frangentes circa domos panem sumebant cibum cum exultatione et simplicitate cordis
And continuing daily with one accord in the temple and breaking bread from house to house, they took their meat with gladness and simplicity of heart:
2:46. Also, they continued, daily, to be of one accord in the temple and to break bread among the houses; and they took their meals with exultation and simplicity of heart,
2:46. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
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
46: "Каждый день единодушно пребывали в храме...", т. е. присутствовали при храмовом Иудейском Богослужении, - "потому, как говорит Златоуст, что они не отвергали еще ничего иудейского; да и самое почтение к месту переходило к Владыке храма..." Все храмовое Богослужение заключало в своей основе и воплощало чаяние Мессии; это делало сие Богослужение небесполезным и для христиан, отличавшимся от иудеев в данном случае тем лишь, что они веровали не в Грядущего, а уже Пришедшего Мессию.

"Преломляя по домам хлебы..." Греч. kai, oikon допускает сказать и "по домам" (разным, нескольким), и "в дому" (одном). И то и другое имеет свои права (ср. 42: ст. ), в зависимости от многолюдности собиравшихся и от вместительности места собрания (общ. и частичные собрания).

"Принимали пищу в веселии и простоте сердца..."

Ср. ст. 12, и XX:7, 11. Из указанных мест Дееписателя можно заключить, что в самые первые времена христианства были двоякого рода вечери любви (agapoi): такие, которые совершались в разных домах и, следовательно, - отдельными обществами верующих (по преимуществу в Иерусалиме), и такие, которые в известные дни, именно воскресные, совершались всем собранием верующих. Вечеря открывалась и завершалась молитвою и омовением рук. Во время самой вечери пелись псалмы и другие священные песни, читались и толковались отрывки Свящ. Писания.

Вначале вечери любви были очень распространены и вместе с Евхаристиею совершались весьма часто, почти ежедневно. Но уже в первые века христианства были Церкви, в которых не видно и следов этих вечерей. Иустин мученик, говоря о совершении Евхаристии и о богослужении у римских христиан своего времени, не упоминает об агапах. Ничего не говорит о них и св. Ириней. С распространением христианства первоначальная жизнь христиан, имевшая семейный характер, более и более принимала обширные размеры жизни общественной, церковно-народной. Это повело к тому, что первоначальные агапы постепенно вышли из употребления сами собою, при неизбежности нежелательных злоупотреблений и непорядков, примешавшихся к ним...
Adam Clarke: Commentary on the Bible - 1831
2:46: They, continuing daily with one accord in the temple - They were present at all the times of public worship, and joined together in prayers and praises to God; for it in not to be supposed that they continued to offer any of the sacrifices prescribed by the law.
Breaking bread from house to house - This may signify, that select companies, who were contiguous to each other, frequently ate together at their respective lodgings on their return from public worship. But κατ' οικον, which we translate from house to house, is repeatedly used by the Greek writers for home, at home, for though they had all things in common, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife as ours is, but was simply broken by the hand.
With gladness and singleness of heart - A true picture of genuine Christian fellowship. They ate their bread: they had no severe fasts; the Holy Spirit had done in their souls, by his refining influence, what others vainly expect from bodily austerities. It may be said also, that, if they had no severe fasts, they had no splendid feasts: all was moderation, and all was contentment. They were full of gladness, spiritual joy and happiness; and singleness of heart, every man worthy of the confidence of his neighbor; and all walking by the same rule, and minding the same thing.
Albert Barnes: Notes on the Bible - 1834
2:46: With one accord - Compare Act 1:14; Act 2:1.
In the temple - This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer - at nine o'clock in the morning, and at three o'clock in the afternoon.
And breaking bread - See the notes on Act 2:42.
From house to house - In the margin, "at home." So the Syriac and Arabic. The common interpretation, however, is, that they did it in their various houses, now in this and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed, and the expression "did eat their meat" seems to imply that this refers to their common meals, and not to the Lord's Supper.
Did eat their meat - Did partake of their food. The word "meat" with us is applied to "flesh." In the Bible, and in Old English authors, it is applied to "provisions" of any kind. Here it means all kinds of sustenance; what nourished them - τροφῆς trophē s - and the use of this word proves that it does not refer to the Lord's Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Compare Co1 11:33-34.
With gladness - With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses happiness over the mind; it bestows additional joy in the participation of even our ordinary pleasures.
Singleness of heart - This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitous for the luxurious living, or aspiring after the vain objects of the people of the world. Compare Rom 12:8; Co2 1:12; Col 3:22; Eph 6:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:46: daily: Act 1:14, Act 3:1, Act 5:42; Luk 24:53
breaking: Act 2:42, Act 20:7
from house to house: or, at house, Act 1:13; Co1 11:20-22
did: Act 16:34; Deu 12:7, Deu 12:12, Deu 16:11; Neh 8:10; Ecc 9:7; Luk 11:41; Co1 10:30, Co1 10:31
singleness: Psa 86:11; Mat 6:22; Rom 12:8; Co2 1:12, Co2 11:3; Eph 6:5; Col 3:22
Geneva 1599
2:46 (14) And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
(14) The faithful came together at the beginning with tremendous results, not only for the hearing of the word, but also to eat.
John Gill
2:46 And they continued daily with one accord in the temple,.... Every day they went up to the temple, at the time of prayer, or whenever any religious service was to be performed; this was their constant practice, and in this they agreed:
and breaking bread from house to house; either administering the Lord's supper in private houses, as the Jews kept their passover, sometimes administering it at one house, and sometimes at another; or because their number was so large, that one house could not hold them, they divided themselves into lesser bodies; and some met, and had the ordinance administered to them in one house, and some in another: or this may be understood of their common meals, which they ate together at one another's houses in great love and friendship; for
they did eat their meat with gladness; with great thankfulness to the God of their mercies for their daily food, acknowledging that all came from him, and that they were undeserving of it, and with much cheerfulness and affability one among another, without murmuring and repining at their lot, or envying each other, or grudging what each other partook of:
and singleness of heart; without deceit and hypocrisy; either in their thanksgivings to God, or in their welcome and entertainment of each other; and with great sincerity, openness, and frankness before God, and one another. The Syriac version joins this clause with the beginning of the next verse, "with singleness of heart, praising God".
John Wesley
2:46 Continuing daily - breaking the bread - in the Lord's Supper, as did many Churches for some ages. They partook of their food with gladness and singleness of heart - They carried the same happy and holy temper through all their common actions: eating and working with the same spirit wherewith they prayed and received the Lord's Supper.
Robert Jamieson, A. R. Fausset and David Brown
2:46 daily . . . in the temple--observing the hours of Jewish worship.
and breaking bread from house to house--rather, "at home" (Margin), that is, in private, as contrasted with their temple-worship, but in some stated place or places of meeting.
eat their meat with gladness--"exultation."
and singleness of heart.
2:472:47: օրհնէին զԱստուած. եւ ունէին շնո՛րհս առ ամենայն ժողովուրդն. եւ Տէր յաւելո՛յր ՚ի փրկեալսն հանապազօր ՚ի նոյն։
47. Օրհնում էին Աստծուն եւ ամբողջ ժողովրդի մէջ յարգանք էին վայելում: Եւ Տէրը օրէցօր փրկուածներին նրանց թուի վրայ աւելացնում էր:
47 Աստուած կ’օրհնէին ու բոլոր ժողովուրդին առջեւ շնորհք կը գտնէին։ Տէրը օրէ օր փրկուածներ կ’աւելցնէր եկեղեցիին։
օրհնէին զԱստուած եւ ունէին շնորհս առ ամենայն ժողովուրդն. եւ Տէր յաւելոյր [10]ի փրկեալսն հանապազօր ի նոյն:

2:47: օրհնէին զԱստուած. եւ ունէին շնո՛րհս առ ամենայն ժողովուրդն. եւ Տէր յաւելո՛յր ՚ի փրկեալսն հանապազօր ՚ի նոյն։
47. Օրհնում էին Աստծուն եւ ամբողջ ժողովրդի մէջ յարգանք էին վայելում: Եւ Տէրը օրէցօր փրկուածներին նրանց թուի վրայ աւելացնում էր:
47 Աստուած կ’օրհնէին ու բոլոր ժողովուրդին առջեւ շնորհք կը գտնէին։ Տէրը օրէ օր փրկուածներ կ’աւելցնէր եկեղեցիին։
zohrab-1805▾ eastern-1994▾ western am▾
2:4747: хваля Бога и находясь в любви у всего народа. Господь же ежедневно прилагал спасаемых к Церкви.
2:47  αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους καθ᾽ ἡμέραν ἐπὶ τὸ αὐτό.
2:47. αἰνοῦντες ( lauding-unto ) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) ἔχοντες ( holding ) χάριν (to-a-granting) πρὸς (toward) ὅλον (to-whole) τὸν (to-the-one) λαόν. (to-a-people) ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) προσετίθει (it-was-placing-toward) τοὺς (to-the-ones) σωζομένους ( to-being-saved ) καθ' (down) ἡμέραν (to-a-day) ἐπὶ (upon) τὸ (to-the-one) αὐτό. (to-it)
2:47. conlaudantes Deum et habentes gratiam ad omnem plebem Dominus autem augebat qui salvi fierent cotidie in id ipsumPraising God and having favour with all the people. And the Lord increased daily together such as should be saved.
47. praising God, and having favour with all the people. And the Lord added to them day by day those that were being saved.
2:47. praising God greatly, and holding favor with all the people. And every day, the Lord increased those who were being saved among them.
2:47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved:

47: хваля Бога и находясь в любви у всего народа. Господь же ежедневно прилагал спасаемых к Церкви.
2:47  αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους καθ᾽ ἡμέραν ἐπὶ τὸ αὐτό.
2:47. conlaudantes Deum et habentes gratiam ad omnem plebem Dominus autem augebat qui salvi fierent cotidie in id ipsum
Praising God and having favour with all the people. And the Lord increased daily together such as should be saved.
2:47. praising God greatly, and holding favor with all the people. And every day, the Lord increased those who were being saved among them.
2:47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
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
47: "Хваля Бога..." - общее обозначение высокой религиозной настроенности духа первого общества христиан (Лк XXIV:53).

"Находясь в любви у всего народа..." - несомненно - за свою строгую религиозность, чистоту жизни и добродетельность, мирно-радостное и благожелательное отношение ко всем, и т. п.

"Господь ежедневно прилагал спасаемых к Церкви..."

Здесь, таким образом, возрастание Церкви Христовой представляется не делом обыкновенного роста и развития общества, а непосредственным делом Самого Господа, невидимо правящего Церковью Своею.
Adam Clarke: Commentary on the Bible - 1831
2:47: Praising God - As the fountain whence they had derived all their spiritual and temporal blessings; seeing him in all things, and magnifying the work of his mercy.
Having favor with all the people - Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not get entered into a systematic opposition to the doctrines he taught.
And the Lord added to the Church daily such as should be saved - Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church; God permitting none to be added to it, but τους σωζομενους, those who were saved from their sins and prejudices. The Church of Christ was made up of saints; sinners ware not permitted to incorporate themselves with it.
One MS. and the Armenian version, instead of τους σωζομενους, the saved, have τοις σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ εκκλησιᾳ, are omitted by BC, Coptic, Sahidic, Ethiopic, Armenian, and Vulgate; and several add the words επι το αυτο, at that tine, (which begin the first verse of the next chapter) to the conclusion of this. My old MS. English Bible reads the verse thus: For so the Lord encresed hem that weren maad saaf, eche day, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τους σωζομενους, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved; those who were redeemed from their sins and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, Eph 2:8 : By grace ye are saved, εστε σεσωσμενοι; or, ye are those who have been saved by grace. So in Tit 3:5 : According to his mercy he saved us, εσωσεν ἡμας, by the washing of regeneration. And in Co1 1:18, we have the words τοις σωζομενοις, them who are saved, to express those who had received the Christian faith; in opposition to τοις απολλυμενοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See Co1 15:2 : I made known unto you, brethren, the Gospel which I preached unto you, which ye have received, and in which ye stand; and By Which Ye Are Saved, δι' οὑ και σωζεσθε. Our translation, which indeed existed long before our present authorized version, as may be seen in Cardmarden's Bible, 1566, Beck's Bible, 1549, and Tindall's Testament, printed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved; whereas no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false - which shall be examined in its proper place.
On that awful subject, the foreknowledge of God, something has already been spoken: see Act 2:23. Though it is a subject which no finite nature can comprehend, yet it is possible so to understand what relates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been shipwrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to us: in him properly there is neither foreknowledge nor afterknowledge. Omniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknowledge, strictly speaking, because this would suppose that there was something coming, in what we call futurity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknowledge, strictly speaking, for this would suppose that something that had taken place, in what we call pretereity, or past time, had now got beyond the presence of the Deity. As God exists in all that can be called eternity, so he is equally every where: nothing can be future to him, because he lives in all futurity; nothing can be past to him, because he equally exists in all past time; futurity and pretereity are relative terms to us; but they can have no relation to that God who dwells in every point of eternity; with whom all that is past, and all that is present, and all that is future to man, exists in one infinite, indivisible, and eternal Now. As God's omnipotence implies his power to do all things, so God's omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all thinks, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does not do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in endless variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can do all things, therefore he must do all things. God is omniscient, and can know all things; but does it follow from this that he must know all things? Is he not as free in the volitions of his wisdom, as he is in the volitions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as absolutely certain. He has ordained other things as contingent; these he knows as contingent. It would be absurd to say that he foreknows a thing as only contingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it can be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the scale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of intelligent beings to determine whether any such event shall take place or not. To deny this would involve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fixed and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them, then he has ordained them to be so; and if no contingency, then no free agency, and God alone is the sole actor. Hence the blasphemous, though, from the premises, fair conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, Whatever Is, is Right. Sin is no more sin; a vicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the creature to act it. On this ground there can be no punishment for delinquencies; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and innocence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies), then we see every intelligent creature accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know; no more than he is obliged, because he is omnipotent, to do all that he can do.
How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made subject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment: -
Others apart sat on a hill retired,
In thoughts more elevate; and reasoned high
Of providence, foreknowledge, will, and fate;
Fixed fate, free-will, foreknowledge absolute,
And found no end, in wand'ring mazes lost.
Parad. Lost, b. ii. l. 557.
Among some exceptionable expressions, the following are also good thoughts on the flee agency and fall of man: -
- I made him just and right,
Sufficient to have stood, though free to fall.
Not free, what proof could they have given sincere
Of true allegiance, constant faith or love,
When only what they needs must do appeared,
Not what they would? What praise could they receive?.
Useless and vain, of freedom both despoiled,
Made passive, both had served Necessity,
Not Me. -
So without least impulse or shadow of fate,
Or aught by me immutably foreseen,
They trespass, authors to themselves in all
Both what they judge, and what they choose, for so
I formed them free, and free they must remain
Till they enthrall themselves: I else must change
Their nature, and revoke the high decree
Unchangeable, eternal, which ordained
Their freedom; they themselves ordained their fall.
Ibid, b. iii. l. 98, 103, 120.
I shall conclude these observations with a short extract from Mr. Bird's Conferences, where, in answer to the objection, "If many things fall out contingently, or as it were by accident, God's foreknowledge of them can be but contingent, dependent on man's free will," he observes: "It is one thing to know that a thing will be done necessarily; and another, to know necessarily that a thing will be done. God doth necessarily foreknow all that will be done; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that Adam would fall; and get he knew that he would not fall necessarily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight; but then this foresight doth not necessitate the will, for this were to take it wholly away. For as the knowledge of things present imports no necessity on that which is done, so the foreknowledge of things future lays no necessity on that which shall be; because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God's knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingency or necessarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sun shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all), yet there was a necessity of one only before they were done, (namely, the sun's shining in the heavens), but none at all of the other, (viz. the man's walking upon the earth.) The sun could not but shine, as being a natural agent; the man might not have walked, as being a voluntary one." This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. "But you deny the omniscience of God." - No, no more than I deny his omnipotence, and you know I do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent: if you will contradict, take heed that you do not blaspheme. I ask some simple questions on the subject of God's knowledge and power: if you know these things better than your neighbor, be thankful, be humble, and pray to God to give you amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me!
Albert Barnes: Notes on the Bible - 1834
2:47: Praising God - See Luk 24:53.
And having favour - See Luk 2:52.
With all the people - That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious, and devoted lives won the favor of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect, but God has power to silence opposition; and there it nothing so well suited to do this as the humble and consistent lives of his friends.
And the Lord added - See Act 5:14; Act 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God.
Added - Caused, or inclined them to be joined to the church.
The church - To the assembly of the followers of Christ - τῇ ἐκκλησίᾳ tē ekklē sia. The word rendered "church" properly means "those who are called out," and is applied to Christians as being called out, or separated from the world. It is used only three times in the gospels, Mat 16:18; Mat 18:17, twice. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Compare Act 5:11; Act 7:38; Act 8:1, Act 8:3; Act 9:31; Act 11:22, Act 11:26; Act 12:1, Act 12:5, etc. It is used in Classic writers to denote "an assembly" of any kind, and is twice thus used in the New Testament Act 19:39, Act 19:41, where it is translated "assembly."
Such as should be saved - This whole phrase is a translation of a participle - τοὺς σωζομένους tous sō zomenous. It does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter; one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing; and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer.
We have now contemplated the foundation of the Christian church and the first glorious Rev_ival of religion. This chapter deserves to be profoundly studied by all ministers of the gospel, as well as by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace, and our earnest prayers that He would multiply and extend such scenes until the earth shall be filled with His glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:47: having: Act 4:21, Act 4:33; Luk 2:52, Luk 19:48; Rom 14:18
the Lord: Act 2:39, Act 5:14, Act 11:24, Act 13:48; Rom 8:30, Rom 9:27, Rom 11:5-7; Tit 3:4, Tit 3:5
John Gill
2:47 Praising God,.... Not only for their temporal mercies and enjoyments of life, which they partook of in so delightful and comfortable a manner; but for their spiritual mercies, that the Lord had been pleased to call them by his grace, and reveal Christ to them, and pardon them who had been such vile sinners, give them a name, and a place in his house, and favour them with the ordinances of it, and such agreeable and delightful company as the saints were, they had fellowship with:
having favour with all the people; they not only behaved with such true and sincere love towards one another in their church state, but with so much wisdom, courteousness, and affability towards them that were without, and walked so becoming the profession they made, that they gained the good will of the generality of the people:
and the Lord added to the church daily such as should be saved: partly by the conversation of these young converts, and chiefly by the ministry of the word, many souls were won and gained to Christ, were wrought upon, and converted, whose hearts the Lord inclined to give up themselves to the church, and walk with them in all the ordinances and commandments of the Lord; and these were such whom God had chosen to salvation by Jesus Christ, and whom he had redeemed by his precious blood, and who were now regenerated and sanctified by the Spirit of God, and so should certainly be saved; which is not always the case of persons added to churches, many of whom have not the root of the matter in them, and so fall away; but is of those who are added by the Lord, for there is a difference between being added by the Lord, and being added by men.
John Wesley
2:47 The Lord added daily such as were saved - From their sins: from the guilt and power of them.
Robert Jamieson, A. R. Fausset and David Brown
2:47 Praising God--"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works" (Eccles 9:7, also see on Acts 8:39).
having favour with all the people--commending themselves by their lovely demeanor to the admiration of all who observed them.
And the Lord--that is, JESUS, as the glorified Head and Ruler of the Church.
added--kept adding; that is, to the visible community of believers, though the words "to the Church" are wanting in the most ancient manuscripts.
such as should be saved--rather, "the saved," or "those who were being saved." "The young Church had but few peculiarities in its outward form, or even in its doctrine: the single discriminating principle of its few members was that they all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself over the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from the apostles as they preached to the hearers; for He brought the confession from the very hearts of men (1Cor 12:3), and like a burning flame made their souls glow with love. By the power of this Spirit, therefore, we behold the first Christians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family" [OLSHAUSEN].