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Matthew Henry: Concise Commentary on the Whole Bible - 1706
When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them that yet the last should be first, and the first last, which was remarkably fulfilled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them both in services and sufferings; for God, in conferring honours and favours, often crosses hands. In this chapter we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in the noble army. And therefore his sufferings and death are more largely related than those of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to show that it was no blasphemy against God, nor any injury at all to the glory of his name, to say that the temple should be destroyed and the customs of the ceremonial law changed. And, 1. He shows this by going over the history of the Old Testament, and observing that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to expect he should, for the people of the Jews had always been a provoking people, and had forfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say that they must give place to better things, ver. 1-50. And then, 2. He applies this to those that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it, ver. 51-53. II. The putting of him to death by stoning him, and his patient, cheerful, pious submission to it, ver. 54-60.
Adam Clarke: Commentary on the Bible - 1831
Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., Act 7:1-8. The history of Jacob and Joseph, Act 7:9-17. The persecution of their fathers in Egypt, Act 7:18, Act 7:19. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, Act 7:38-43 The erection of the tabernacle of witness, which continued till the time of David, Act 7:44-46. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, Act 7:47-50. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, Act 7:51-53. They are filled with indignation, and proceed to violence, Act 7:54. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, Act 7:55, Act 7:56. They rush upon him, drag him out of the city, and stone him, Act 7:57, Act 7:58. He involves the Lord Jesus, prays for his murderers, and expires, Act 7:59, Act 7:60.
Albert Barnes: Notes on the Bible - 1834
7:0: This chapter Acts 7 contains the defense of Stephen before the Sanhedrin, or Great Council of the Jews. There has been great diversity of opinion about the object which Stephen had in view in this defense, and about the reason why he introduced at such length the history of the Jewish people. But a few remarks may perhaps show his design. He was accused of "blasphemy in speaking against the institutions of Moses and the temple, that is, against everything held sacred among the Jews." To meet this charge, he gives a statement, at length, of his belief in the Mosaic religion, in the great points of their history, and in the fact that God had interposed in a remarkable manner in defending them from dangers. By this historical statement he avows his full belief in the divine origin of the Jewish religion, and thus "indirectly" repels the charge of blasphemy. It is further to be remembered that this was the best way of securing the "attention" of the Council. If he had entered upon an abstract defense, he might expect to be stopped by their cavils or their clamor.
But the history of their own nation was a favorite topic among the Jews. They were always ready to listen to an account of their ancestors; and to secure their attention, nothing more was necessary than to refer to their illustrious lives and deeds. Compare Ps. 78; Ps. 105; Ps. 106; Ps. 135; Ezek. 20: In this way, Stephen secured their attention, and practically repelled the charge of speaking reproachfully of Moses and the temple. He showed them that he had as firm a belief as they in the great historical facts of their nation. It is to be remembered, also, that this speech was broken off in the midst Act 7:53-54, and it is therefore difficult to state fully what the design of Stephen was. It seems clear, however, that he intended to convict them of guilt, by showing that they sustained the same character as their forefathers had manifested Act 7:51-52; and there is some probability that he intended to show that the acceptable worship of God was not to be confined to any place particularly, from the fact that the worship of Abraham, and the patriarchs, and Moses, was acceptable before the temple was raised (Act 7:2, etc.), and from the declaration in Act 7:48, that God does not dwell in temples made with hands. All that can be said here is:
(1) That Stephen showed his full belief in the divine appointment of Moses and the historical facts of their religion;
(2) That he laid "the foundation" of an argument to show that those things were not perpetually binding, and that acceptable worship might be offered in other places and in another manner than at the temple.
It has been asked in what way Luke became acquainted with this speech so as to repeat it. The Scripture has not informed us. But we may remark:
(1) That Stephen was the first martyr. His death and the incidents connected with it could not but be a matter of interest to the first Christians, and the substance of his defense, at least, would be familiar to the disciples. There is no improbability in supposing that imperfect copies might be preserved by writing, and circulated among them.
(2) Luke was the companion of Paul. (See the introduction to the Gospel by luk) Paul was present when this defense was delivered, and was a man who would be likely to remember what was said on such an occasion. From him Luke might have derived the account of this defense. In regard to this discourse, it may be further remarked, that it is not necessary to suppose that Stephen was inspired. Even if there should be found inaccuracies, as some critics have pretended, in the address, it would not militate against its genuineness. It is the defense of a man on trial under a serious charge; not a man of whom there is evidence that he was "inspired," but a pious, devoted, heavenly-minded man. All that the sacred narrative is responsible for is the correctness of the report. Luke alleges only that such a speech was in fact delivered, without affirming that every particular in it is correct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 7:1, Stephen, permitted to answer to the accusation of blasphemy, Act 7:2, shows that Abraham worshipped God rightly, and how God chose the fathers, Act 7:20. before Moses was born, and before the tabernacle and temple were built; Act 7:37, that Moses himself witnessed of Christ; Act 7:44, and that all outward ceremonies were ordained, according to the heavenly pattern, to last but for a time; Act 7:51, reprehending their rebellion, and murdering of Christ, the Just One, whom the prophets foretold should come into the world; Act 7:54, Whereupon they stone him to death, who commends his soul to Jesus, and humbly prays for them.
7:17:1: Ասէ քահանայապետն՝ եթէ արդարեւ՝ այդ ա՞յդպէս իցէ[2228]։ [2228] Ոմանք. Թէ արդարեւ... այդպէս է։
1. Քահանայապետն ասաց Ստեփանոսին. «Իսկապէս դա այդպէ՞ս է»:
7 Այն ատեն քահանայապետը ըսաւ. «Իրաւցնէ այդ բաները այդպէ՞ս են»։
Ասէ քահանայապետն եթէ` Արդարեւ այդ ա՞յդպէս իցէ:

7:1: Ասէ քահանայապետն՝ եթէ արդարեւ՝ այդ ա՞յդպէս իցէ[2228]։
[2228] Ոմանք. Թէ արդարեւ... այդպէս է։
1. Քահանայապետն ասաց Ստեփանոսին. «Իսկապէս դա այդպէ՞ս է»:
7 Այն ատեն քահանայապետը ըսաւ. «Իրաւցնէ այդ բաները այդպէ՞ս են»։
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7:11: Тогда сказал первосвященник: так ли это?
7:1  εἶπεν δὲ ὁ ἀρχιερεύς, εἰ ταῦτα οὕτως ἔχει;
7:1. Εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) ἀρχιερεύς (a-first-sacreder,"Εἰ (If) ταῦτα (to-the-ones-these) οὕτως (unto-the-one-this) ἔχει ; ( thou-hold ?"
7:1. dixit autem princeps sacerdotum si haec ita se habentThen the high priest said: Are these things so?
1. And the high priest said, Are these things so?
7:1. Then the high priest said, “Are these things so?”
7:1. Then said the high priest, Are these things so?
Then said the high priest, Are these things so:

1: Тогда сказал первосвященник: так ли это?
7:1  εἶπεν δὲ ὁ ἀρχιερεύς, εἰ ταῦτα οὕτως ἔχει;
7:1. dixit autem princeps sacerdotum si haec ita se habent
Then the high priest said: Are these things so?
7:1. Then the high priest said, “Are these things so?”
7:1. Then said the high priest, Are these things so?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Так ли это?.. ", - т. е. говорил ли ты действительно то, в чем тебя обвиняют (VI:11, 13, 14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
1 Then said the high priest, Are these things so? 2 And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3 And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4 Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers, 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

Stephen is now at the bar before the great council of the nation, indicted for blasphemy: what the witnesses swore against him we had an account of in the foregoing chapter, that he spoke blasphemous words against Moses and God; for he spoke against this holy place and the law. Now here,

I. The high priest calls upon him to answer for himself, v. 1. He was president, and, as such, the mouth of the court, and therefore he saith, "You, the prisoner at the bar, you hear what is sworn against you; what do you say to it? Are these things so? Have you ever spoken any words to this purport? If you have, will you recant them, or will you stand to them? Guilty or not guilty?" This carried a show of fairness, and yet seems to have been spoken with an air of haughtiness; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blasphemer, whatever he may offer in justification or explanation of them.

II. He begins his defence, and it is long; but it should seem by his breaking off abruptly, just when he came to the main point (v. 50), that it would have been much longer if his enemies would have given him leave to say all he had to say. In general we may observe,

1. That in this discourse he appears to be a man ready and mighty in the scriptures, and thereby thoroughly furnished for every good word and work. He can relate scripture stories, and such as were very pertinent to his purpose, off-hand without looking in his Bible. He was filled with the Holy Ghost, not so much to reveal to him new things, or open to him the secret counsels and decrees of God concerning the Jewish nation, with them to convict these gainsayers; no, but to bring to his remembrance the scriptures of the Old Testament, and to teach him how to make use of them for their conviction. Those that are full of the Holy Ghost will be full of the scripture, as Stephen was.

2. That he quotes the scriptures according to the Septuagint translation, by which it appears he was one of the Hellenist Jews, who used that version in their synagogues. His following this, occasions divers variations from the Hebrew original in this discourse, which the judges of the court did not correct, because they knew how he was led into them; nor is it any derogation to the authority of that Spirit by which he spoke, for the variations are not material. We have a maxim, Apices juris non sunt jura--Mere points of law are not law itself. These verses carry on this his compendium of church history to the end of the book of Genesis. Observe,

(1.) His preface: Men, brethren, and fathers, hearken. He gives them, though not flattering titles, yet civil and respectful ones, signifying his expectation of fair treatment with them; from men he hopes to be treated with humanity, and he hopes that brethren and fathers will use him in a fatherly brotherly way. They are ready to look upon him as an apostate from the Jewish church, and an enemy to them. But, to make way for their conviction to the contrary, he addresses himself to them as men, brethren, and fathers, resolving to look on himself as one of them, though they would not so look on him. He craves their attention: Hearken; though he was about to tell them what they already knew, yet he begs them to hearken to it, because, though they knew it all, yet they would not without a very close application of mind know how to apply it to the case before them.

(2.) His entrance upon the discourse, which (whatever it may seem to those that read it carelessly) is far from being a long ramble only to amuse the hearers, and give them a diversion by telling them an old story. No; it is all pertinent and ad rem--to the purpose, to show them that God had no this heart so much upon that holy place and the law as they had; but, as he had a church in the world many ages before that holy place was founded and the ceremonial law given, so he would have when they should both have had their period.

[1.] He begins with the call of Abraham out of Ur of the Chaldees, by which he was set apart for God to be the trustee of the promise, and the father of the Old-Testament church. This we had an account of (Gen. xii. 1, &c.), and it is referred to, Neh. ix. 7, 8. His native country was an idolatrous country, it was Mesopotamia, (v. 2), the land of the Chaldeans (v. 4); thence God brought him at two removes, not too far at once, dealing tenderly with him; he first brought him out of the land of the Chaldeans to Charran, or Haran, a place midway between that and Canaan (Gen. xi. 31), and thence five years after, when his father was dead, he removed him into the land of Canaan, wherein you now dwell. It should seem, the first time that God spoke to Abraham, he appeared in some visible display of the divine presence, as the God of glory (v. 2), to settle a correspondence with him: and then afterwards he kept up that correspondence, and spoke to him from time to time as there was occasion, without repeating his visible appearances as the God of glory.

First, From this call of Abraham we may observe, 1. That in all our ways we must acknowledge God, and attend the directions of his providence, as of the pillar of cloud and fire. It is not said, Abraham removed, but, God removed him into this land wherein you now dwell, and he did but follow his Leader. 2. Those whom God takes into covenant with himself he distinguishes from the children of this world; they are effectually called out of the state, out of the land, of their nativity; they must sit loose to the world, and live above it and every thing in it, even that in it which is most dear to them, and must trust God to make it up to them in another and better country, that is, the heavenly, which he will show them. God's chosen must follow him with an implicit faith and obedience.

Secondly, But let us see what this is to Stephen's case. 1. They had charged him as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself upon his being able to say, Our father Abraham, and that he is a faithful worshipper of the God of Abraham, whom therefore he here calls the God of glory. He also shows that he owns divine revelation, and that particularly by which the Jewish church was founded and incorporated. 2. They were proud of their being circumcised; and therefore he shows that Abraham was taken under God's guidance, and into communion with him, before he was circumcised, for that was not till v. 8. With this argument Paul proves that Abraham was justified by faith, because he was justified when he was in uncircumcision: and so here. 3. They had a mighty jealousy for this holy place, which may be meant of the whole land of Canaan; for it was called the holy land, Immanuel's land; and the destruction of the holy house inferred that of the holy land. "Now," says Stephen, "you need not be so proud of it; for," (1.) "You came originally out of Ur of the Chaldees, where your fathers served other gods (Josh. xxiv. 2), and you were not the first planters of this country. Look therefore unto the rock whence you were hewn, and the holy of the pit out of which you were digged;" that is, as it follows there, "look unto Abraham your father, for I called him alone (Isa. li. 1, 2)-- think of the meanness of your beginnings, and how you are entirely indebted to divine grace, and then you will see boasting to be for ever excluded. It was God that raised up the righteous man from the east, and called him to his foot. Isa. xli. 2. But, if his seed degenerate, let them know that God can destroy this holy place, and raise up to himself another people, for he is not a debtor to them." (2.) "God appeared in his glory to Abraham a great way off in Mesopotamia, before he came near Canaan, nay, before he dwelt in Charran; so that you must not think God's visits are confined to this land; no; he that brought the seed of the church from a country so far east can, if he pleases, carry the fruit of it to another country as far west." (3.) "God made no haste to bring him into this land, but let him linger some years by the way, which shows that God has not his heart so much upon this land as you have yours, neither is his honour, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say, It shall be destroyed,"

[2.] The unsettled state of Abraham and his seed for many ages after he was called out of Ur of the Chaldees. God did indeed promise that he would give it to him for a possession, and to his seed after him, v. 5. But, First, As yet he had no child, nor any by Sarah for many years after. Secondly, He himself was but a stranger and a sojourner in that land, and God gave him no inheritance in it, no, not so much as to set his foot on; but there he was as in a strange country, where he was always upon the remove, and could call nothing his own. Thirdly, His posterity did not come to the possession of it for a long time: After four hundred years they shall come and serve me in this place, and not till then, v. 7. Nay, Fourthly, They must undergo a great deal of hardship and difficulty before they shall be put into the possession of that land: they shall be brought into bondage, and ill treated in a strange land: and this, not as the punishment of any particular sin, as their wandering in the wilderness was, for we never find any such account given of their bondage in Egypt; but so God had appointed, and it must be. And at the end of four hundred years, reckoning from the birth of Isaac, that nation to whom they shall be in bondage will I judge, saith God. Now this teaches us, 1. That known unto God are all his works beforehand. When Abraham had neither inheritance nor heir, yet he was told he should have both, the one a land of promise, and the other a child of promise; and therefore both had, and received, by faith. 2. That God's promises, though they are slow, are sure in the operation of them; they will be fulfilled in the season of them, though perhaps not so soon as we expect. 3. That though the people of God may be in distress and trouble for a time, yet God will at length both rescue them and reckon with those that do oppress them; for, verily there is a God that judgeth in the earth.

But let us see how this serves Stephen's purpose. 1. The Jewish nation, for the honour of which they were so jealous, was very inconsiderable in its beginnings; as their common father Abraham was fetched out of obscurity in Ur of the Chaldees, so their tribes, and the heads of them, were fetched out of servitude in Egypt, when they were the fewest of all people, Deut. vii. 7. And what need is there of so much ado, as if their ruin, when they bring it upon themselves by sin, must be the ruin of the world, and of all God's interests in it? No; he that brought them out of Egypt can bring them into it again, as he threatened (Deut. xxviii. 68), and yet be no loser, while he can out of stones raise up children unto Abraham. 2. The slow steps by which the promise made to Abraham advanced towards the performance, and the many seeming contradictions here taken notice of, plainly show that it had a spiritual meaning, and that the land principally intended to be conveyed and secured by it was the better country, that is, the heavenly; as the apostle shows from this very argument that the patriarchs sojourned in the land of promise, as in a strange country, thence inferring that they looked for a city that had foundations, Heb. xi. 9, 10. It was therefore no blasphemy to say, Jesus shall destroy this place, when at the same time we say, "He shall lead us to the heavenly Canaan, and put us in possession of that, of which the earthly Canaan was but a type and figure."

[3.] The building up of the family of Abraham, with the entail of divine grace upon it, and the disposals of divine Providence concerning it, which take up the rest of the book of Genesis.

First, God engaged to be a God to Abraham and his seed; and, in token of this, appointed that he and his male seed should be circumcised, Gen. xvii. 9, 10. He gave him the covenant of circumcision, that is, the covenant of which circumcision was the seal; and accordingly, when Abraham had a son born, he circumcised him the eighth day (v. 8), by which he was both bound by the divine law and interested in the divine promise; for circumcision had reference to both, being a seal of the covenant both on God's part--I will be to thee a God all-sufficient, and on man's part--Walk before me, and be thou perfect. And then when effectual care was thus taken for the securing of Abraham's seed, to be a seed to serve the Lord, they began to multiply: Isaac begat Jacob, and Jacob the twelve patriarchs, or roots of the respective tribes.

Secondly, Joseph, the darling and blessing of his father's house, was abused by his brethren; they envied him because of his dreams, and sold him into Egypt. Thus early did the children of Israel begin to grudge those among them that were eminent and outshone others, of which their enmity to Christ, who, like Joseph, was a Nazarite among his brethren, was a great instance.

Thirdly, God owned Joseph in his troubles, and was with him (Gen. xxxix. 2, 21), by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pharaoh made him the second man in the kingdom, Ps. cv. 20-22. And thus he not only arrived at great preferment among the Egyptians, but became the shepherd and stone of Israel, Gen. xlix. 24.

Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth (which was a great affliction), to that degree that our fathers found no sustenance in Canaan, v. 11. That fruitful land was turned into barrenness. But, hearing that there was corn in Egypt (treasured up by the wisdom of his own son), he sent out our fathers first to fetch corn, v. 12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them, and it was notified to Pharaoh that they were Joseph's kindred and had a dependence upon him (v. 13), whereupon, with Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, v. 13. In Genesis they are said to be seventy souls, Gen. xlvi. 27. But the Septuagint there makes them seventy-five, and Stephen or Luke follows that version, as Luke iii. 36, where Cainan is inserted, which is not in the Hebrew text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before (which reduces the number to sixty-four), and adding the sons of the eleven patriarch, make the number seventy-five.

Fifthly, Jacob and his sons died in Egypt (v. 15), but were carried over to be buried in Canaan, v. 16. A very considerable difficulty occurs here: it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen. l. 13. Joseph's bones indeed were buried in Sychem (Josh. xxiv. 32), and it seems by this (though it is not mentioned in the story) that the bones of all the other patriarchs were carried with his, each of them giving the same commandment concerning them that he had done; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob (Gen. xxxiii. 19), and by this it is described, Josh. xxiv. 32. How then is it here said to be bought by Abraham? Dr. Whitby's solution of this is very sufficient. He supplies it thus: Jacob went down into Egypt and died, he and our fathers; and (our fathers) were carried over into Sychem; and he, that is, Jacob, was laid in the sepulchre that Abraham brought for a sum of money, Gen. xxiii. 16. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem.

Let us now see what this is to Stephen's purpose. 1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glories of that nation; and that it was by a miracle of mercy that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but, if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as a aggravation of their contempt of the law of God, and here it is urged upon them as an aggravation of their contempt of the gospel of Christ. 2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them towards Christ and his ministers. 3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it; and therefore let them not think it strange if, after it has been so long polluted with sin, it be at length destroyed. 4. The faith of the patriarchs in desiring to be buried in the land of Canaan plainly showed that they had an eye to the heavenly country, to which it was the design of this Jesus to lead them.
Adam Clarke: Commentary on the Bible - 1831
7:1: Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy.
But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See Act 7:58; Act 8:1; Act 22:20.
Albert Barnes: Notes on the Bible - 1834
7:1: Then said the high priest - See the notes on Mat 2:4. In this case the high priest seems to have presided in the council.
Are these things so? - To wit, the charge alleged against him of blasphemy against Moses and the temple, Act 6:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: Are: Act 6:13, Act 6:14; Mat 26:61, Mat 26:62; Mar 14:58-60; Joh 18:19-21, Joh 18:33-35
Geneva 1599
7:1 Then (1) said the high priest, Are these things so?
(1) Steven is allowed to plead his cause, but for this reason and purpose, that under a disguise and pretence of the Law he might be condemned.
John Gill
7:1 Then said the high priest,.... The Ethiopic version adds, "to him"; that is, to Stephen; for to him he addressed himself: or he "asked him", as the Syriac version renders it; he put the following question to him:
are these things so? is it true what they say, that thou hast spoken blasphemous words against the temple, and the law, and hast said that Jesus of Nazareth will destroy the one, and change the other? what hast thou to say for thyself, and in thine own defence? this high priest was either Annas, or rather Caiaphas; See Gill on Acts 4:6.
7:27:2: Եւ նա՛ ասէ. Արք եղբարք եւ հարք՝ լուարո՛ւք ինձ։ Աստուած փառաց երեւեցաւ հօր մերում Աբրահամու, մինչդեռ ՚ի Միջագե՛տս էր, մինչչեւ՛ բնակեցուցեալ էր զնա ՚ի Խառան. եւ ասէ ցնա.
2. Եւ նա ասաց. «Եղբայրե՛ր եւ հայրե՛ր, լսեցէ՛ք ինձ. փառքի Աստուածը երեւաց մեր հօրը՝ Աբրահամին, մինչ նա դեռ Միջագետքում էր, եւ նրան Խառանում դեռ չէր բնակեցրել, ու ասաց նրան.
2 Եւ անիկա ըսաւ. «Մարդի՛կ եղբայրներ ու հայրե՛ր, մտի՛կ ըրէք. Փառաց Աստուածը մեր Հօրը Աբրահամին երեւցաւ, քանի որ Միջագետքի մէջ էր, դեռ Խառանի մէջ չբնակած եւ ըսաւ անոր.
Եւ նա ասէ. Արք եղբարք եւ հարք, լուարուք ինձ. Աստուած փառաց երեւեցաւ հօր մերում Աբրահամու մինչդեռ ի Միջագետս էր, մինչչեւ [31]բնակեցուցեալ էր զնա`` ի Խառան. եւ ասէ ցնա:

7:2: Եւ նա՛ ասէ. Արք եղբարք եւ հարք՝ լուարո՛ւք ինձ։ Աստուած փառաց երեւեցաւ հօր մերում Աբրահամու, մինչդեռ ՚ի Միջագե՛տս էր, մինչչեւ՛ բնակեցուցեալ էր զնա ՚ի Խառան. եւ ասէ ցնա.
2. Եւ նա ասաց. «Եղբայրե՛ր եւ հայրե՛ր, լսեցէ՛ք ինձ. փառքի Աստուածը երեւաց մեր հօրը՝ Աբրահամին, մինչ նա դեռ Միջագետքում էր, եւ նրան Խառանում դեռ չէր բնակեցրել, ու ասաց նրան.
2 Եւ անիկա ըսաւ. «Մարդի՛կ եղբայրներ ու հայրե՛ր, մտի՛կ ըրէք. Փառաց Աստուածը մեր Հօրը Աբրահամին երեւցաւ, քանի որ Միջագետքի մէջ էր, դեռ Խառանի մէջ չբնակած եւ ըսաւ անոր.
zohrab-1805▾ eastern-1994▾ western am▾
7:22: Но он сказал: мужи братия и отцы! послушайте. Бог славы явился отцу нашему Аврааму в Месопотамии, прежде переселения его в Харран,
7:2  ὁ δὲ ἔφη, ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. ὁ θεὸς τῆς δόξης ὤφθη τῶ πατρὶ ἡμῶν ἀβραὰμ ὄντι ἐν τῇ μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν χαρράν,
7:2. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring,"Ἄνδρες (Men) ἀδελφοὶ ( Brethrened ) καὶ (and) πατέρες, (Fathers,"ἀκούσατε. (ye-should-have-heard) Ὁ ( The-one ) θεὸς ( a-Deity ) τῆς ( of-the-one ) δόξης ( of-a-recognition ) ὤφθη (it-was-beheld) τῷ (unto-the-one) πατρὶ (unto-a-father) ἡμῶν (of-us) Ἀβραὰμ (unto-an-Abraam) ὄντι (unto-being) ἐν (in) τῇ (unto-the-one) Μεσοποταμίᾳ (unto-a-Mesopotamia) πρὶν (ere) ἢ (or) κατοικῆσαι (to-have-housed-down-unto) αὐτὸν (to-it) ἐν (in) Χαρράν, (unto-a-Charran,"
7:2. qui ait viri fratres et patres audite Deus gloriae apparuit patri nostro Abraham cum esset in Mesopotamiam priusquam moraretur in CharramWho said: Ye men, brethren and fathers, hear. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charan.
2. And he said, Brethren and fathers, hearken. The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran,
7:2. And Stephen said: “Noble brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he stayed in Haran.
7:2. And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran:

2: Но он сказал: мужи братия и отцы! послушайте. Бог славы явился отцу нашему Аврааму в Месопотамии, прежде переселения его в Харран,
7:2  ὁ δὲ ἔφη, ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. ὁ θεὸς τῆς δόξης ὤφθη τῶ πατρὶ ἡμῶν ἀβραὰμ ὄντι ἐν τῇ μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν χαρράν,
7:2. qui ait viri fratres et patres audite Deus gloriae apparuit patri nostro Abraham cum esset in Mesopotamiam priusquam moraretur in Charram
Who said: Ye men, brethren and fathers, hear. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charan.
7:2. And Stephen said: “Noble brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he stayed in Haran.
7:2. And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Но он сказал..." - вместо прямого ответа на вопрос первосвященника Стефан произнес длинную речь, которая в конце концов опровергает обвинение и переносит его на самих обвинителей, противление коих Богу поставило Стефана на суд Синедриона.

Сущность речи составляют собственно стихи 51-53, для которых или с точки зрения которых делается и весь предшествующий обзор еврейской истории.

Содержание и ход мыслей речи можно выразить так: не как хульник Бога, закона и храма предстою я здесь, обвиняемый и преследуемый, а как жертва вашего противления Богу и Его Мессии, - противления, которое, по свидетельству всей истории, вы наследовали от отцев ваших и проявляете теперь. Не моя вина, что меня здесь судят, но ваша - ваше не почтение к Богу, а всегдашнее противление Ему, как и в настоящем случае, когда истинного почитателя Его вы судите и обвиняете. Все это Стефан искусно и подробно заставляет за себя сказать саму историю, останавливаясь особенно обстоятельно на истории Моисея, когда противление народа заслужило обличение самого этого величайшего законодателя и посредника между Богом и народом. Более или менее спокойное течение мыслей, после упоминания о построении храма и подтверждения своего воззрения на него изречением пророка, обрывается прямым и смелым нападением и изобличением на праведных судей в тягчайшем грехе против Мессии и Бога. Так как после этой величественной речи Стефан не вернулся уже в христианское общество, то, очевидно, она воспроизведена была кем-либо из приверженцев христианства, присутствовавших тут же (вроде Никодима, Иосифа Аримафейского или Гамалиила), от коих и сделалась потом известною всему христианскому обществу и вошла в труд Дееписателя.

"Мужи, братия и отцы..." - почтительное обращение к присутствующим: первое и второе - ко всем присутствующим, третье - в частности - к членам Синедриона и старейшинам.

"Послушайте" - предварение и просьба о том, что речь будет некраткая.

"Бог славы явился..." - Бог, которому подобает - свойственна - слава. Этим возвышенным началом речи Стефан прямо давал видеть, как несправедливо обвинение его, будто он богохульник (VI:11). Этим же он наносил первый тяжкий удар суетным представлениям иудеев о значении внешнего храма для прославления Бога. "Если Он - Бог славы, то, очевидно, не имеет нужды в прославлении от нас, или посредством храма, ибо Он Сам есть источник славы. Посему не думайте прославлять его таким образом" (Злат. ).

Явился - wfqh - указывает на внешнее явление Бога славы, как лучезарную светлость, в которой Иегова открывался (ср. ст. Исх XXIV:16: Ис VI:3; Пс XXIII:7).

"В Месопотамии, прежде переселения его в Харран.... "

Харран - Сarran - древнейший город в Месопотамии, на древней караванной дороге. По-видимому, здесь противоречие сказанию Бытия. Дальнейшие слова Божии, приводимые Стефаном, как сказанные при этом явлении (3: ст. ), были сказаны, по повествованию Моисея (Быт XII:1), Аврааму при явлении ему Бога в Харране, а не прежде переселения его в Харран. По сказанию кн. Бытия, Фарра, отец Авраама, со всем семейством, в числе коего был и Авраам, вышел из Ура, города халдейского, в землю Ханаанскую и, дошедши до Харрана, здесь остановился и умер (Быт XI:29-32); и здесь-то Аврааму было откровение, при котором были сказаны слова, передаваемые Стефаном и Моисеем, а не в Уре, в земле халдейской (ст. 4), как говорит Стефан. Это объясняется тем, что, по свидетельству Филона и Флавия, иудеи тогдашнего времени, особенно александрийские, веровали, на основании предания, что первое явление Бога Аврааму было в Харране, а именно в Уре Халдейском (о чем Моисей прямо не говорит), что именно вследствие этого явления отец Авраама Фарра и отправился со всем семейством из Ура в Ханаан, но на дороге в Харран умер, и что по смерти Фарры Бог снова явился Аврааму и повторил повеление о продолжении путешествия. Это предание, что Бог явился Аврааму еще в Уре Халдейском, имеет как будто подтверждение, а может быть, и основание в самом повествовании Моисея. В одно из последующих явлений, уже после этого явления в Харране, Бог говорит Аврааму (Быт XV:7): "я - Иегова, Который вывел тебя из Ура Халдейского, чтобы дать тебе землю сию в наследие".

Отсюда следует, что, значит, еще в Уре Авраам должен был получить от Бога повеление оставить эту страну и идти в Ханаан. То же самое следует из книги Неемии, где Ездре влагаются следующие молитвенные слова: "Ты - Иегова Бог, Ты избрал Авраама и извел его из страны Халдейской", т. е. из Ура Халдейского (Неем IX:7). Все это, очевидно, вполне достаточно примиряет и уясняет кажущуюся неточность выражения Стефана, в сопоставлении с Библией, и указывает его полное согласие с преданием иудеев, имеющим подтверждение в данном случае и в повествовании Моисея, и в книге Неемии.

"Выйди из земли твоей..." Стефан приводит слова Божии, сказанные Аврааму при явлении в Харране, как сказанные в Уре, без сомнения, потому, что смысл повеления Божия был тот же и тогда, и теперь, хотя Моисей не передает слов Божиих, сказанных в Уре. О значении этого упоминания об Аврааме хорошо говорит св. Златоуст: "не было еще ни храма, ни жертвоприношений, но Авраам сподобился Божественного видения... Замечай как он (Стефан) отводит их мысль от чувственного, начав с местности, так как и речь была о месте..."
Adam Clarke: Commentary on the Bible - 1831
7:2: Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See Act 17:22. So, in Luk 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Mat 18:23, should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see Act 8:27.
The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master.
Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on Gen 11:31.
Before he dwelt in Charran - This is called Haran in our translation of Gen 11:31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen 12:1 (note).
Albert Barnes: Notes on the Bible - 1834
7:2: Men, brethren, and fathers - These were the usual titles by which the Sanhedrin was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honor to the institutions of the nation.
The God of glory - This is a Hebrew form of expression denoting "the glorious God." It properly denotes His "majesty, or splendor, or magnificence"; and the word "glory" is often applied to the splendid appearances in which God has manifested Himself to people, Deu 5:24; Exo 33:18; Exo 16:7, Exo 16:10; Lev 9:23; Num 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word "glory" to repel the charge of "blasphemy" against God, and to show that he regarded him as worthy of honor and praise.
Appeared ... - In what manner he appeared is not said. In Gen 12:1, it is simply recorded that God "had said" unto Abraham, etc.
Unto our father - The Jews valued themselves much on being the children of Abraham. See the notes on Mat 3:9. The expression was therefore well calculated to conciliate their minds.
When he was in Mesopotamia - In Gen 11:31, it is said that Abraham dwelt "in Ur of the Chaldees." The word "Mesopotamia" properly denotes the region between the two rivers, the Euphrates and the Tigris. See notes on Act 2:9. The name is Greek, and the region had also other names before the Greek name was given to it. In Gen 11:31; Gen 15:7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to say that "Ur" was in the country afterward called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus Gen 25:8 between Nisibis and the Tigris.
Before he dwelt in Charran - From Gen 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But from Gen 12:1; Gen 15:7, it appears that God had commanded "Abraham" to remove, and so he ordered it in his providence that "Terah" was disposed to remove his family with an intention of going into the land of Canaan. The word "Charran" is the Greek form of the Hebrew "Haran," Gen 11:31. This place was also in Mesopotamia, in 36 degrees 52 minutes north latitude and 39 degrees 5 minutes east longitude. Here Terah died Gen 11:32; and to this place Jacob retired when he fled from his brother Esau, Gen 27:43. It is situated "in a flat and sandy plain, and is inhabited by a few wandering Arabs, who select it for the delicious water which it contains" (Robinson's Calmet).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Men: Act 22:1, Act 23:7
The God: Psa 24:7, Psa 24:10, Psa 29:3; Isa 6:3; Mat 6:13; Luk 2:14; Joh 1:14, Joh 12:41; Co2 4:4-6; Tit 2:13 *Gr: Heb 1:3; Rev 4:11, Rev 5:12, Rev 5:13
appeared: Gen 12:1; Neh 9:7; Isa 51:2
when: Jos 24:2
Charran: Gen 11:31, Gen 12:5, Gen 29:4, Haran
Geneva 1599
7:2 (2) And he said, Men, brethren, and fathers, hearken; The God of (a) glory appeared unto our father Abraham, when he was in (b) Mesopotamia, before he dwelt in Charran,
(2) Steven witnesses to the Jews that he acknowledges the true fathers, and the only true God, and more than this shows this that these are more ancient than the temple and all the temple service appointed by the Law, and therefore they ought to lay another foundation of true religion, that is to say, the free covenant that God made with the fathers.
(a) The mighty God full of glory and majesty.
(b) When he says afterwards in (Acts 7:4) that Abraham came out of Chaldea, it is evident that Mesopotamia contained Chaldea which was near to it, and bordered upon it; and so writes Plinius, book 6, chap. 27.
John Gill
7:2 And he said,.... Stephen replied, in answer to the high priest's question, and addressed himself to the whole sanhedrim, saying:
men, brethren, and fathers, hearken; to the following oration and defence; he calls them men, brethren, by an usual Hebraism, that is, "brethren"; and that, because they were of the same nation; for it was common with the Jews to call those of their own country and religion, brethren; and he calls them "fathers", because of their age and dignity, being the great council of the nation, and chosen out of the senior and wiser part of the people:
the God of glory appeared unto our father Abraham; he calls God "the God of glory", because he is glorious in himself, in all his persons, perfections, and works, and is to be glorified by his people; and his glory is to be sought by all his creatures, and to be the end of all their actions; and the rather he makes use of this epithet of him, to remove the calumny against him, that he had spoke blasphemous things against God; and because God appeared in a glorious manner to Abraham, either in a vision, or by an angel, or in some glorious form, or another; and it is observable, that when the Jews speak of Abraham's deliverance out of the fiery furnace, for so they interpret Ur of the Chaldees, they give to God much such a title; they say (r).
""the King of glory" stretched out his right hand, and delivered him out of the fiery furnace, according to Gen 15:7.''
Stephen uses a like epithet; and he calls Abraham "our father", he being a Jew, and according to the common usage of the nation: and this appearance of God to Abraham was "when he was in Mesopotamia"; a country that lay between the two rivers Tigris and Euphrates, from whence it had its name; and is the same with Aram Naharaim, the Scriptures speak of; See Gill on Acts 2:9. Of this appearance of God to Abraham, mentioned by Stephen, the Scriptures are silent; but the Jewish writers seem to hint at it, when they say (s),
"thus said the holy blessed God to Abraham, as thou hast enlightened for me Mesopotamia and its companions, come and give light before me in the land of Israel.''
And again, mentioning those words in Is 41:8 "the seed of Abraham my friend, whom I have taken from the ends of the earth"; add by way of explanation, from Mesopotamia and its companions (t): and this was
before he dwelt in Charan; or Haran; see Gen 11:31 where the Septuagint call it "Charan", as here; and by Herodish (u) it is called where Antoninus was killed; and by Pliny (w), "Carra"; and by Ptolomy (x), "Carroe"; it was famous for the slaughter of M. Crassus, by the Parthians (y). R. Benjamin gives this account of it in his time (z);
"in two days I came to ancient Haran, and in it were about twenty Jews, and there was as it were a synagogue of Ezra; but in the place where was the house of Abraham our father, there was no building upon it; but the Ishmaelites (or Mahometans) honour that place, and come thither to pray.''
Stephanus (a) says it was a city of Mesopotamia, so called from "Carra", a river in Syria.
(r) Pirke Eliezer, c. 26. (s) Bereshit Rabba, sect. 30. fol. 25. 1 (t) lb. sect. 44. fol. 38. 3. (u) L. 4. sect. 24. (w) L. 5. c. 24. (x) L. 5. c. 18. (y) ----Miserando funere Crassus Assyrias Latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. (z) Itinerar. p. 60. (a) De Urbibus.
John Wesley
7:2 And he said - St. Stephen had been accused of blasphemy against Moses, and even against God; and of speaking against the temple and the law, threatening that Jesus would destroy the one, and change the other. In answer to this accusation, rehearsing as it were the articles of his historical creed, he speaks of God with high reverence, and a grateful sense of a long series of Acts of goodness to the Israelites, and of Moses with great respect, on account of his important and honourable employments under God: of the temple with regard, as being built to the honour of God; yet not with such superstition as the Jews; putting them in mind, that no temple could comprehend God. And he was going on, no doubt, when he was interrupted by their clamour, to speak to the last point, the destruction of the temple, and the change of the law by Christ. Men, brethren, and fathers, hearken - The sum of his discourse is this: I acknowledge the glory of God revealed to the fathers, Acts 7:2, the calling of Moses, Acts 7:34 &c; the dignity of the law, Acts 7:8, Acts 7:38, Acts 7:44; the holiness of this place, Acts 7:7, Acts 7:45, Acts 7:47. And indeed the law is more ancient than the temple; the promise more ancient than the law. For God showed himself the God of Abraham, Isaac, Jacob, and their children freely, Acts 7:2, &c; Acts 7:9, &c; Acts 7:17, &c; Acts 7:32, Acts 7:34-35 and they showed faith and obedience to God, Acts 7:4, Acts 7:20, &c; Acts 7:23 particularly by their regard for the law, Acts 7:8 and the promised land, Acts 7:16. Meantime, God never confined his presence to this one place or to the observers of the law. For he hath been acceptably worshipped before the law was given, or the temple built, and out of this land, Acts 7:2, Acts 7:9, Acts 7:33, Acts 7:44. And that our fathers and their posterity were not tied down to this land, their various sojournings, Acts 7:4, &c; Acts 7:14, Acts 7:29, Acts 7:44 and exile, Acts 7:43, show. But you and your fathers have always been evil, Acts 7:9 have withstood Moses, Acts 7:25, &c; Acts 7:39, &c; have despised the land, Acts 7:39, forsaken God, Acts 7:40, &c, superstitiously honoured the temple, Acts 7:48, resisted God and his Spirit, Acts 7:50, killed the prophets and the Messiah himself, Acts 7:51, and kept not the law for which ye contend, Acts 7:53. Therefore God is not bound to you; much less to you alone. And truly this solemn testimony of Stephen is most worthy of his character, as a man full of the Holy Ghost, and of faith and power: in which, though he does not advance so many regular propositions, contradictory to those of his adversaries, yet he closely and nervously answers them all. Nor can we doubt but he would, from these premises, have drawn inferences touching the destruction of the temple, the abrogation of the Mosaic law, the punishment of that rebellious people; and above all, touching Jesus of Nazareth, the true Messiah, had not his discourse been interrupted by the clamours of the multitude, stopping their ears, and rushing upon him. Men, brethren, and fathers - All who are here present, whether ye are my equals in years, or of more advanced age. The word which in this and in many other places is rendered men is a mere expletive. The God of glory - The glorious God, appeared to Abraham before he dwelt in Haran - Therefore Abraham knew God, long before he was in this land. Gen 12:1.
Robert Jamieson, A. R. Fausset and David Brown
7:2 DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
The God of glory--A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace.
appeared unto our father Abraham before he dwelt in Charran, and said, &c.--Though this first call is not expressly recorded in Genesis, it is clearly implied in Gen 15:7 and Neh 9:7; and the Jewish writers speak the same language.
7:37:3: Ե՛լ յերկրէ քումմէ եւ յազգէ քումմէ, եւ ե՛կ յերկիր՝ զոր ցուցից քեզ[2229]։ [2229] Ոմանք. Յերկիրն որ ցուցից. եւ ոմանք. յոր ցուցից։
3. «Դո՛ւրս ել քո երկրից եւ քո տոհմից ու արի՛ այն երկիրը, որ քեզ ցոյց կը տամ»:
3 ‘Ելի՛ր քու երկրէդ եւ քու ազգականներէդ ու գնա՛ այն երկիրը, որ ես քեզի պիտի ցուցնեմ’։
Ել յերկրէ քումմէ եւ յազգէ քումմէ, եւ եկ յերկիր զոր ցուցից քեզ:

7:3: Ե՛լ յերկրէ քումմէ եւ յազգէ քումմէ, եւ ե՛կ յերկիր՝ զոր ցուցից քեզ[2229]։
[2229] Ոմանք. Յերկիրն որ ցուցից. եւ ոմանք. յոր ցուցից։
3. «Դո՛ւրս ել քո երկրից եւ քո տոհմից ու արի՛ այն երկիրը, որ քեզ ցոյց կը տամ»:
3 ‘Ելի՛ր քու երկրէդ եւ քու ազգականներէդ ու գնա՛ այն երկիրը, որ ես քեզի պիտի ցուցնեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: и сказал ему: выйди из земли твоей и из родства твоего и из дома отца твоего, и пойди в землю, которую покажу тебе.
7:3  καὶ εἶπεν πρὸς αὐτόν, ἔξελθε ἐκ τῆς γῆς σου καὶ [ἐκ] τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω.
7:3. καὶ ( and ) εἶπεν ( it-had-said ) πρὸς ( toward ) αὐτόν ( to-it ," Ἔξελθε ( Thou-should-have-had-came-out ) ἐκ ( out ) τῆς ( of-the-one ) γῆς ( of-a-soil ) σου ( of-thee ) καὶ ( and ) τῆς ( of-the-one ) συγγενείας ( of-a-together-kindreding-of ) σου , ( of-thee ," καὶ ( and ) δεῦρο ( thou-should-hitherto ) εἰς ( into ) τὴν ( to-the-one ) γῆν ( to-a-soil ) ἣν ( to-which ) ἄν ( ever ) σοι ( unto-thee ) δείξω : ( I-shall-show )
7:3. et dixit ad illum exi de terra tua et de cognatione tua et veni in terram quam tibi monstraveroAnd said to him: Go forth out of thy country and from thy kindred: and come into the land which I shall shew thee.
3. and said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I shall shew thee.
7:3. And God said to him, ‘Depart from your country and from your kindred, and go into the land that I will show to you.’
7:3. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.
And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee:

3: и сказал ему: выйди из земли твоей и из родства твоего и из дома отца твоего, и пойди в землю, которую покажу тебе.
7:3  καὶ εἶπεν πρὸς αὐτόν, ἔξελθε ἐκ τῆς γῆς σου καὶ [ἐκ] τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω.
7:3. et dixit ad illum exi de terra tua et de cognatione tua et veni in terram quam tibi monstravero
And said to him: Go forth out of thy country and from thy kindred: and come into the land which I shall shew thee.
7:3. And God said to him, ‘Depart from your country and from your kindred, and go into the land that I will show to you.’
7:3. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:3: And said unto him - How long this was said before he went is not recorded. Moses simply says that God had commanded him to go, Gen 12:1.
Thy kindred - Thy relatives, or family connections. It seems that "Terah" went with him as far as to Haran; but Abraham was apprised that he was to leave his family and to go almost alone.
Into the land ... - The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8-9. It was an act of "simple confidence" in God. And to leave his country and home; to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the command of God. Thus, the gospel requires him to commit all to God; to yield body and soul to his disposal; to be ready at his command to forsake father, and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Luk 14:33; Mat 19:27, Mat 19:29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, and almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants.
He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. Thus, his conduct illustrated precisely what we are to do in reference to all our coming life, and to the eternity before us: We are to trust simply to the promise of God, and do what he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scriptures regarded as more mysterious than any other mental operation. If Abraham had seen all that was to result from his going into that land, it would have been a sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. Upon the strength of God's promises, Abraham was called to act. This was faith. It did not require him to act where there was "no reason" for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents is faith; as simple and intelligible as any other act or operation of the mind. See the notes on Mar 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Get: Gen 12:1; Mat 10:37; Luk 14:33; Co2 6:17; Heb 11:8
the land: Gen 13:14-17, Gen 15:7; Jos 24:3; Neh 9:8
John Gill
7:3 And said unto him,.... Not the words in Gen 12:1 for they were said in Haran, these in Mesopotamia, before he dwelt there, and besides, these are different from them; no mention is here made of getting out from his father's house, as there; because his father's house sent along with him, or rather he with them from Mesopotamia to Haran:
get thee out of thy country; from Ur of the Chaldees, where he was born:
and from thy kindred; his relations that lived in the same place, who did not go along with him:
and come into the land which I shall show thee; not telling him the place whither he was to go; wherefore when he had his first call, and first set out, he knew not whither he went; see Heb 11:8. This was an emblem of the calling of the saints out of the world, from their former course of life, and from among their old companions and friends, to follow Christ whithersoever he is pleased to lead them; and who at last will bring them safe to the land afar off, the better and heavenly country.
John Wesley
7:3 Which I will show thee - Abraham knew not where he went.
7:47:4: Յայնժամ ելեալ յերկրէն Քաղդեացւոց բնակեցա՛ւ ՚ի Խառան. եւ անտի յետ մեռանելոյ հօր նորա, փոխեաց պանդխտեցո՛յց զնա յերկրիս յայսմիկ, յորում դո՛ւք այժմ բնակեալ էք[2230]։ [2230] Ոսկան. Փոխեաց եւ պանդխ՛՛։ Ոմանք. Դուքս այժմիկ էք բնա՛՛։
4. Այն ժամանակ Աբրահամը ելնելով քաղդէացիների երկրից՝ բնակուեց Խառանում. եւ նրա հօր մահից յետոյ այնտեղից Աստուած փոխադրեց պանդխտեցրեց նրան այս երկիրը, ուր դուք այժմ բնակւում էք:
4 Այն ատեն Քաղդէացիներու երկրէն ելլելով՝ Խառանի մէջ բնակեցաւ եւ անոր հօրը մեռնելէն յետոյ անկէ փոխադրեց զանիկա այս երկիրը, ուր դուք հիմա կը բնակիք։
Յայնժամ ելեալ յերկրէն Քաղդէացւոց բնակեցաւ ի Խառան, եւ անտի յետ մեռանելոյ հօր նորա` փոխեաց պանդխտեցոյց զնա յերկրիս յայսմիկ, յորում դուք այժմ բնակեալ էք:

7:4: Յայնժամ ելեալ յերկրէն Քաղդեացւոց բնակեցա՛ւ ՚ի Խառան. եւ անտի յետ մեռանելոյ հօր նորա, փոխեաց պանդխտեցո՛յց զնա յերկրիս յայսմիկ, յորում դո՛ւք այժմ բնակեալ էք[2230]։
[2230] Ոսկան. Փոխեաց եւ պանդխ՛՛։ Ոմանք. Դուքս այժմիկ էք բնա՛՛։
4. Այն ժամանակ Աբրահամը ելնելով քաղդէացիների երկրից՝ բնակուեց Խառանում. եւ նրա հօր մահից յետոյ այնտեղից Աստուած փոխադրեց պանդխտեցրեց նրան այս երկիրը, ուր դուք այժմ բնակւում էք:
4 Այն ատեն Քաղդէացիներու երկրէն ելլելով՝ Խառանի մէջ բնակեցաւ եւ անոր հօրը մեռնելէն յետոյ անկէ փոխադրեց զանիկա այս երկիրը, ուր դուք հիմա կը բնակիք։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: Тогда он вышел из земли Халдейской и поселился в Харране; а оттуда, по смерти отца его, переселил его [Бог] в сию землю, в которой вы ныне живете.
7:4  τότε ἐξελθὼν ἐκ γῆς χαλδαίων κατῴκησεν ἐν χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε,
7:4. τότε (to-the-one-which-also) ἐξελθὼν (having-had-came-out) ἐκ (out) γῆς (of-a-soil) Χαλδαίων ( of-Chaldee-belonged ) κατῴκησεν (it-housed-down-unto) ἐν (in) Χαρράν. (unto-a-Charran) κἀκεῖθεν (And-thither-from) μετὰ (with) τὸ (to-the-one) ἀποθανεῖν (to-have-had-died-off) τὸν (to-the-one) πατέρα (to-a-father) αὐτοῦ (of-it) μετῴκισεν (it-housed-with-to) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) ταύτην (to-the-one-this) εἰς (into) ἣν (to-which) ὑμεῖς (ye) νῦν (now) κατοικεῖτε, (ye-house-down-unto,"
7:4. tunc exiit de terra Chaldeorum et habitavit in Charram et inde postquam mortuus est pater eius transtulit illum in terram istam in qua nunc vos habitatisThen he went out of the land of the Chaldeans and dwelt in Charan. And from thence, after his father was dead, he removed him into this land, wherein you now dwell.
4. Then came he out of the land of the Chaldaeans, and dwelt in Haran: and from thence, when his father was dead, removed him into this land, wherein ye now dwell:
7:4. Then he went away from the land of the Chaldeans, and he lived at Haran. And later, after his father was dead, God brought him into this land, in which you now dwell.
7:4. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.
Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell:

4: Тогда он вышел из земли Халдейской и поселился в Харране; а оттуда, по смерти отца его, переселил его [Бог] в сию землю, в которой вы ныне живете.
7:4  τότε ἐξελθὼν ἐκ γῆς χαλδαίων κατῴκησεν ἐν χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε,
7:4. tunc exiit de terra Chaldeorum et habitavit in Charram et inde postquam mortuus est pater eius transtulit illum in terram istam in qua nunc vos habitatis
Then he went out of the land of the Chaldeans and dwelt in Charan. And from thence, after his father was dead, he removed him into this land, wherein you now dwell.
7:4. Then he went away from the land of the Chaldeans, and he lived at Haran. And later, after his father was dead, God brought him into this land, in which you now dwell.
7:4. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Вышел из земли Халдейской", - из города Ура, в Месопотамии, севернее Харрана.

"Оттуда (т. е. из Харрана) по смерти отца его (т. е. Фарры) переселил..." По указанию кн. Бытия, Фарра жил до рождения Авраама, Нахора и Аррана 70: лет, а всех дней его жизни было 205: лет (Быт XI:26, 32). Аврааму же, когда он вышел из Харрана, где умер Фарра, было 75: лет (Быт XII:4). Таким образом, выходит, что как будто Фарре еще было рано умирать (70: + 75: = 145, а не 205), и что он еще должен был жить 60: лет, по переселении из Харрана Авраама. Это кажущееся разногласие объясняется тем, что в действительности Фарра жил 70: лет не до рождения Авраама, а до рождения старшего его брата Аррана, за которым следовал еще Нахор, и потом уже Авраам, который назван у Моисея первым не по старшинству возраста, а по превосходству избрания. Посему, действительное объяснение замечания Моисея такое: Фарра жил 70: лет до начала рождения своих детей, первым из коих был Арран. Сколько лет спустя после Аррана родился Авраам, Моисей не упоминает. Слова же Стефана, что Авраам пошел из Харрана после смерти Фарры, дают указание, что Авраам родился на 130: году жизни Фарры (205: - 75), что по тогдашнему времени вполне вероятно. Мнение, что Авраам оставил Харран после смерти Фарры, подтверждается также у Филона. Очевидно, и в этом пункте Стефан основывается на предании, которому не противоречат указания книги Бытия, правильно понимаемые, "Землю, в которой вы ныне живете...", т. е. в Палестине, называвшейся Землею Ханаанскою, в которую пошел из Ура Халдейского Фарра с Авраамом и остальным семейством.
Adam Clarke: Commentary on the Bible - 1831
7:4: When his father was dead - See the note on Gen 11:26.
Albert Barnes: Notes on the Bible - 1834
7:4: Land of the Chaldeans - From Ur of the Chaldees, Gen 11:31.
When his father was dead - This passage has given rise to no small difficulty in the interpretation. The difficulty is this: From Gen 11:26, it would seem that Abraham was born when Terah was 70 years of age. "And Terah lived seventy years, and begat Abram, Nahor, and Haran." From Gen 12:4, it seems that Abraham was 75 years of age when he departed from Haran to Canaan. The age of Terah was therefore but 145 years. Yet in Gen 11:32, it is said that Terah was 205 old when he died, thus leaving 60 years of Terah's life beyond the time when Abraham left Haran. Various modes have been proposed of explaining this difficulty:
(1) Errors in "numbers" are more likely to occur than any other. In the "Samaritan" copy of the Pentateuch, it is said that Terah died in Haran at the age of 105 years, which would suppose that his death occurred 40 years before Abraham left Haran. But the Hebrew, Latin, Vulgate, Septuagint, Syriac, and Arabic read it as 205 years.
(2) it is not affirmed that Abraham was born just at the time when Terah was 70 years of age. All that the passage in Gen 11:26 proves, according to the usual meaning of similar expressions, is, that Terah was 70 years old before he had any sons, and that the three were born subsequently to that. But which was born first or what intervals intervened between their birth does not appear. Assuredly, it does not mean that all were born precisely at the time when Terah was 70 years of age. Neither does it appear that Abraham was the oldest of the three. The sons of Noah are said to have been Shem, Ham, and Japheth Gen 5:32; yet Japheth, though mentioned last, was the oldest, Gen 10:21. As Abraham afterward became much the most distinguished, and as he was the father of the Jewish people, of whom Moses was writing, it was natural that he should be mentioned first if it cannot be proveD that Abraham was the oldest, as assuredly it cannot be, then there is no improbability in supposing that his birth might have occurred many years after Terah was 70 years of age.
(3) the Jews unanimously affirm that Terah relapsed into idolatry before Abraham left Haran; and this they denominate "death," or a moral death (Kuinoel). It is certain, therefore, that, from some cause, they were accustomed to speak of Terah as "dead" before Abraham left him. Stephen only used language which was customary among the Jews, and would employ it, doubtless, correctly, though we may not be able to see precisely how it can be reconciled with the account in Genesis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: came: Gen 11:31, Gen 11:32, Gen 12:4, Gen 12:5; Isa 41:2, Isa 41:9
John Gill
7:4 Then came he out of the land of the Chaldeans,.... The same with Mesopotamia; so Pliny says (b), that
"because of Babylon the head of the Chaldean nation---the other part of Mesopotamia and Assyria is called Babylonia.''
And he places Babylon in Mesopotamia; it was out of Ur, in the land of the Chaldeans particularly, that Abraham came, upon his first call:
and dwelt in Charan: according to the Jewish writers (c), he dwelt here five years:
and from thence, when his father was dead; who died in Haran, as is said in Gen 11:32 and that it was after the death of Terah his father, that Abraham went from thence, is manifest from Gen 11:31 and yet a Jew (d) has the impudence to charge Stephen with a mistake, and to affirm, that Abraham went from Haran, whilst his father was yet living; proceeding upon a false hypothesis, that Terah begat Abraham when he was seventy years of age: but Philo the Jew is expressly with Stephen in this circumstance; he says (e),
"I think no man versed in the laws can be ignorant, that Abraham, when he first went out of the land of Chaldea, dwelt in Charan; "but his father dying there", he removed from thence:''
and so says Stephen:
he removed him into this land, wherein ye now dwell; the land of Canaan; see Gen 12:5 or "he removed himself", as the Ethiopic version renders it; or rather "God removed him", as the Syriac version reads, and so one copy in the Bodleian library; for it was by the order and assistance, and under the direction and protection of God, that he came into that land: after the words
wherein ye now dwell, Beza's ancient copy adds, "and our fathers that were before us".
(b) De Urbibus, l. 6. c. 26. (c) Seder Olam Rabba, c. 1. p. 2. Ganz Tzemach David, par. 1. fol. 5. 2. (d) R. Isaac Chizzuk Emuna, par. 2. c. 61. p. 448. (e) De Migratione Abrahami, p. 415.
John Wesley
7:4 After his father was dead - While Terah lived, Abraham lived partly with him, partly in Canaan: but after he died, altogether in Canaan.
Robert Jamieson, A. R. Fausset and David Brown
7:4 when his father was dead, he removed into this land--Though Abraham was in Canaan before Terah's death, his settlement in it as the land of promise is here said to be after it, as being in no way dependent on the family movement, but a transaction purely between Jehovah and Abraham himself.
7:57:5: Եւ ո՛չ ետ նմա ժառանգութիւն ՚ի սմա, եւ ո՛չ քայլ մի ոտին. եւ խոստացաւ տալ նմա զսա ՚ի բնակութիւն, եւ զաւակի՛ նորա յետ նորա. եւ մինչ ո՛չ գոյր նորա որդի[2231]. [2231] Ոմանք զանց արարեալ զ եւն, այսպէս գրեն զբանս. Յետ նորա մինչ ո՛չ գոյր նորա որդի։ (6) Խօսեցաւ... երկրի՝ եւ չարչարեսցեն զնա ամս չորեքարիւր։
5. Այստեղ նրան եւ ոչ մի ժառանգութիւն չտուեց, ոչ իսկ մի ոտնաչափ տեղ, բայց խոստացաւ նրան այս տեղը տալ բնակութեան համար եւ իրենից յետոյ՝ նրա սերնդին, երբ դեռ նա որդի չունէր:
5 Ասոր մէջ անոր ժառանգութիւն չտուաւ, ոչ ալ ոտքի քայլ մը տեղ, բայց խոստացաւ որ ասիկա իրեն տայ իբրեւ կալուածք եւ իրմէ յետոյ իր սերունդին, երբ դեռ ինք որդի չունէր։
Եւ ոչ ետ նմա ժառանգութիւն ի սմա եւ ոչ քայլ մի ոտին. եւ խոստացաւ տալ նմա զսա ի բնակութիւն, եւ զաւակի նորա յետ նորա, մինչ ոչ գոյր նորա որդի:

7:5: Եւ ո՛չ ետ նմա ժառանգութիւն ՚ի սմա, եւ ո՛չ քայլ մի ոտին. եւ խոստացաւ տալ նմա զսա ՚ի բնակութիւն, եւ զաւակի՛ նորա յետ նորա. եւ մինչ ո՛չ գոյր նորա որդի[2231].
[2231] Ոմանք զանց արարեալ զ եւն, այսպէս գրեն զբանս. Յետ նորա մինչ ո՛չ գոյր նորա որդի։ (6) Խօսեցաւ... երկրի՝ եւ չարչարեսցեն զնա ամս չորեքարիւր։
5. Այստեղ նրան եւ ոչ մի ժառանգութիւն չտուեց, ոչ իսկ մի ոտնաչափ տեղ, բայց խոստացաւ նրան այս տեղը տալ բնակութեան համար եւ իրենից յետոյ՝ նրա սերնդին, երբ դեռ նա որդի չունէր:
5 Ասոր մէջ անոր ժառանգութիւն չտուաւ, ոչ ալ ոտքի քայլ մը տեղ, բայց խոստացաւ որ ասիկա իրեն տայ իբրեւ կալուածք եւ իրմէ յետոյ իր սերունդին, երբ դեռ ինք որդի չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: И не дал ему на ней наследства ни на стопу ноги, а обещал дать ее во владение ему и потомству его по нем, когда еще был он бездетен.
7:5  καὶ οὐκ ἔδωκεν αὐτῶ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῶ εἰς κατάσχεσιν αὐτὴν καὶ τῶ σπέρματι αὐτοῦ μετ᾽ αὐτόν, οὐκ ὄντος αὐτῶ τέκνου.
7:5. καὶ (and) οὐκ ( not ) ἔδωκεν ( it-gave ) αὐτῷ (unto-it) κληρονομίαν (to-a-lot-parceleeing-unto) ἐν (in) αὐτῇ (unto-it) οὐδὲ ( not-moreover ) βῆμα ( to-a-stepping-to ) ποδός , ( of-a-foot ,"καὶ (and) ἐπηγγείλατο ( it-messaged-upon ) δοῦναι ( to-have-had-given ) αὐτῷ ( unto-it ) εἰς ( into ) κατάσχεσιν ( to-a-holding-down ) αὐτὴν ( to-it ) καὶ ( and ) τῷ ( unto-the-one ) σπέρματι ( unto-a-whorling-to ) αὐτοῦ ( of-it ) μετ' ( with ) αὐτόν , ( to-it ,"οὐκ (not) ὄντος (of-being) αὐτῷ (unto-it) τέκνου. (of-a-producee)
7:5. et non dedit illi hereditatem in ea nec passum pedis et repromisit dare illi eam in possessionem et semini eius post ipsum cum non haberet filiumAnd he gave him no inheritance in it: no, not the pace of a foot. But he promised to give it him in possession, and to his seed after him, when as yet he had no child.
5. and he gave him none inheritance in it, no, not so much as to set his foot on: and he promised that he would give it to him in possession, and to his seed after him, when he had no child.
7:5. And he gave him no inheritance in it, not even the space of one step. But he promised to give it to him as a possession, and to his offspring after him, though he did not have a son.
7:5. And he gave him none inheritance in it, no, not [so much as] to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.
And he gave him none inheritance in it, no, not [so much as] to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child:

5: И не дал ему на ней наследства ни на стопу ноги, а обещал дать ее во владение ему и потомству его по нем, когда еще был он бездетен.
7:5  καὶ οὐκ ἔδωκεν αὐτῶ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῶ εἰς κατάσχεσιν αὐτὴν καὶ τῶ σπέρματι αὐτοῦ μετ᾽ αὐτόν, οὐκ ὄντος αὐτῶ τέκνου.
7:5. et non dedit illi hereditatem in ea nec passum pedis et repromisit dare illi eam in possessionem et semini eius post ipsum cum non haberet filium
And he gave him no inheritance in it: no, not the pace of a foot. But he promised to give it him in possession, and to his seed after him, when as yet he had no child.
7:5. And he gave him no inheritance in it, not even the space of one step. But he promised to give it to him as a possession, and to his offspring after him, though he did not have a son.
7:5. And he gave him none inheritance in it, no, not [so much as] to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.
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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
5: "И не дал ему на ней наследства...", - слав.: наследия - klhronomian, не сделал ее наследием его, собственностью - в том смысле, в каком она стала после для его потомков. И не только в этом широком смысле, но и более узком - ниже стопы ногу - не получил Авраам в обетованной его потомству земле, т. е. и малого участка ее Господь не дал ему пока. Этому не противоречит сказание кн. Бытия, что Авраам купил себе в собственность у Ефрона Хеттеянина поле и пещеру (Быт XXIII гл. ). Напротив, это-то обстоятельство, что Авраам должен был купить землю у туземцев, и показывает, что Бог не дал ему собственности земельной в этой стране, иначе ему не для чего было бы и покупать. К этому же здесь речь идет еще о первом времени пребывания Авраама в этой стране до времени его обрезания (ст. 8), когда у Авраама там действительно не было земли своей ни на стопу ноги.

"Ему и потомству его...", - ему в лице его потомства.

"Когда еще был бездетен..." - дается понять, что как дарование земли обетованной в наследие потомству, так и дарование самого этого потомства зависело всецело и единственно от свободной воли Божией, и есть собственно дар Божий.

Здесь опять многознаменательно указывается на то, что "обетование было дано прежде места, прежде обрезания, прежде жертвы, прежде храма" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
7:5: Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God's gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there.
And to his seed after him - See Gen 12:7 (note); Gen 13:15, and the notes there.
Albert Barnes: Notes on the Bible - 1834
7:5: And he gave him none inheritance - Abraham led a wandering life; and this passage means that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he "purchased" of the children of Heth for a burial place, Gen. 23: As this was obtained by "purchase," and not by the direct gift of God, and as it was not designed for a "residence," it is said that God gave him no "inheritance." It is mentioned as a strong instance of his faith that he should remain there without a permanent residence himself, with only the prospect that his children, at some distant period, would inherit it.
Not so much as to set his foot on - This is a proverbial expression, denoting in an emphatic manner that he had no land, Deu 2:5.
Would give it to him - Gen 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it would be conferred on the family of Abraham, or the family of which he was the father, without affirming that "he" would himself personally possess it. It is true, however, that Abraham himself afterward dwelt many years in that land as his home, Gen. 13, etc.
For a possession - To be held as his own property.
When as yet he had no child - When there was no human probability that he would have any posterity. Compare Gen 15:2-3; Gen 18:11-12. This is mentioned as a strong instance of his faith; "who against hope believed in hope," Rom 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: he gave: Gen 23:4; Psa 105:11, Psa 105:12; Heb 11:9, Heb 11:10, Heb 11:13-16
not: Deu 2:5
yet: Gen 12:7, Gen 13:15, Gen 15:3, Gen 15:18, Gen 17:8, Gen 26:3, Gen 28:13-15; Exo 6:7, Exo 6:8; Deu 6:10, Deu 6:11; Act 9:5, Act 10:11, Act 11:9, Act 34:4; Neh 9:8; Psa 105:8-11
when: Gen 15:2-5, Gen 16:2, Gen 17:16-19
Geneva 1599
7:5 And he gave him none inheritance in it, no, not [so much as] to (c) set his foot on: yet he (d) promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.
(c) Not enough ground to even set his foot upon.
(d) The promise of the possession was certain, and belonged to Abraham, though it was his posterity that enjoyed it a great while after his death: and this is the figure of speech synecdoche.
John Gill
7:5 And he gave him none inheritance in it,.... To be personally enjoyed by him; and which was a great trial to Abraham's faith, to be brought out of his country, and into another land, and which was promised to him and his; and yet, as not the whole, so not a single part of it was given him to possess:
no, not so much as to set his foot on: so that when Sarah his wife died, he was obliged to buy a piece of ground for a burying place to bury her in: and which could not be said to be given him by the Lord, for he bought it with his money:
yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child; which was another exercise of Abraham's faith, that he should have a whole country promised him and his seed, and yet had no seed given him; see Gen 12:7.
John Wesley
7:5 No, not to set his foot on - For the field mentioned, Acts 7:16, he did not receive by a Divine donation, but bought it; even thereby showing that he was a stranger in the land.
7:67:6: խօսեցաւ Աստուած ա՛յսպէս, թէ եղիցի զաւակ նորա պանդուխտ յօտա՛ր երկիր. եւ ծառայեցուսցե՛ն զնա՝ եւ չարչարեսցեն ամս չորեքհարեւր.
6. Աստուած այսպէս խօսեց. «Նրա սերունդը օտար երկրում պանդուխտ պիտի լինի, եւ նրան ծառայ պիտի դարձնեն ու չորս հարիւր տարի պիտի չարչարեն:
6 Աստուած այսպէս խօսեցաւ. ‘Քու սերունդդ օտար երկրի մէջ պանդուխտ պիտի ըլլայ ու պիտի ծառայեցնեն զանիկա եւ չարչարեն չորս հարիւր տարի։
խօսեցաւ Աստուած այսպէս, թէ եղիցի զաւակ նորա պանդուխտ յօտար երկրի, եւ ծառայեցուսցեն զնա եւ չարչարեսցեն ամս չորեքհարեւր:

7:6: խօսեցաւ Աստուած ա՛յսպէս, թէ եղիցի զաւակ նորա պանդուխտ յօտա՛ր երկիր. եւ ծառայեցուսցե՛ն զնա՝ եւ չարչարեսցեն ամս չորեքհարեւր.
6. Աստուած այսպէս խօսեց. «Նրա սերունդը օտար երկրում պանդուխտ պիտի լինի, եւ նրան ծառայ պիտի դարձնեն ու չորս հարիւր տարի պիտի չարչարեն:
6 Աստուած այսպէս խօսեցաւ. ‘Քու սերունդդ օտար երկրի մէջ պանդուխտ պիտի ըլլայ ու պիտի ծառայեցնեն զանիկա եւ չարչարեն չորս հարիւր տարի։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: И сказал ему Бог, что потомки его будут переселенцами в чужой земле и будут в порабощении и притеснении лет четыреста.
7:6  ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·
7:6. ἐλάλησεν (It-spoke-unto) δὲ (moreover) οὕτως (unto-the-one-this,"ὁ (the-one) θεὸς (a-Deity,"ὅτι (to-which-a-one) ἔσται ( it-shall-be ) τὸ ( the-one ) σπέρμα ( a-whorling-to ) αὐτοῦ ( of-it ) πάροικον ( housed-beside ) ἐν ( in ) γῇ ( unto-a-soil ) ἀλλοτρίᾳ , ( unto-other-belonged ," καὶ ( and ) δουλώσουσιν ( they-shall-en-bondee ) αὐτὸ ( to-it ) καὶ ( and ) κακώσουσιν ( they-shall-en-disrupt ) ἔτη ( to-years ) τετρακόσια : ( to-four-hundred )
7:6. locutus est autem Deus quia erit semen eius accola in terra aliena et servituti eos subicient et male tractabunt eos annis quadringentisAnd God said to him: That his seed should sojourn in a strange country, and that they should bring them under bondage and treat them evil four hundred years.
6. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and entreat them evil, four hundred years.
7:6. Then God told him that his offspring would be a settler in a foreign land, and that they would subjugate them, and treat them badly, for four hundred years.
7:6. And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil four hundred years.
And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil four hundred years:

6: И сказал ему Бог, что потомки его будут переселенцами в чужой земле и будут в порабощении и притеснении лет четыреста.
7:6  ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·
7:6. locutus est autem Deus quia erit semen eius accola in terra aliena et servituti eos subicient et male tractabunt eos annis quadringentis
And God said to him: That his seed should sojourn in a strange country, and that they should bring them under bondage and treat them evil four hundred years.
7:6. Then God told him that his offspring would be a settler in a foreign land, and that they would subjugate them, and treat them badly, for four hundred years.
7:6. And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil four hundred years.
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
6: "И сказал ему Бог..." - elalhse de outwV o QeoV... - глагола же сице Бог... - сказал же Бог так именно, т. е. в Своем обетовании, о чем упомянуто выше, - "обещал дать..."

Приводимые при этом слова взяты из Быт XV:13-14, 18.

"В чужой земле", т. е. в Египте.

"Лет четыреста..." - по точному указанию Моисея - 430: лет: здесь, как и в указанном обетовании Божием, почти буквально повторяемом Стефаном по LXX, указывается круглое число.
Adam Clarke: Commentary on the Bible - 1831
7:6: That his seed should sojourn in a strange land - See Gen 15:13, Gen 15:14.
Four hundred years - Moses says, Exo 12:40, that the sojourning of the children of Israel in Egypt - was 430 years. See the note there. St. Paul has the same number, Gal 3:17; and so has Josephus, Ant. lib. ii. cap. 1, sect. 9; in Bell. lib. v. cap. 9, sect. 4. St. Stephen uses the round number of 400, leaving out the odd tens, a thing very common, not only in the sacred writers, but in all others, those alone excepted who write professedly on chronological matters.
Albert Barnes: Notes on the Bible - 1834
7:6: And God spake on this wise - In this manner, Gen 15:13-14.
His seed - His posterity; his descendants.
Should sojourn - This means that they would have a "temporary residence there." The word is used in opposition to a fixed, permanent home, and is applied to travelers, or foreigners.
In a strange land - In the Hebrew Gen 15:13, "Shall be a stranger in a land that is not theirs." The land of Canaan and the land of Egypt were strange lands to them, though the obvious reference here is to the latter.
Should bring them into bondage - Or, would make them slaves, Exo 1:11.
And entreat them evil - Would oppress or afflict them.
Four hundred years - This is the precise time which is mentioned by Moses, Gen 15:13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Exo 12:40, it is said that their sojourning in Egypt was 430 years. Josephus (Antiq., book 2, chapter 9, section 1) also says that the time in which they were in Egypt was 400 years; though in another place (Antiq., book 2, chapter 15, section 2) he says that they left Egypt f 430 years after their forefather, Abraham, came to Canaan, but 215 years after Jacob removed to Egypt. Paul also Gal 3:17 says that it was 430 years from the time when the promise was given to Abraham to the time when the Law was given on Mount Sinai. The Samaritan Pentateuch also says Exo 12:40 that the "dwelling of the sons of Israel, and of their fathers, which they dwelt "in the land of Canaan," and in the land of Egypt, was four hundred and thirty years."
The same is the version of the Septuagint. "A part" of this perplexity is removed by the fact that Stephen and Moses use, in accordance with a very common custom, "round numbers" in speaking of it, and thus speak of 400 years when the literal time was 430. The other perplexities are not so easily removed. From the account which Moses has given of the lives of certain persons, it would seem clear that the time which they spent in "Egypt" was not 400 years. From Gen 46:8, Gen 46:11, it appears that "Kohath" was born when Jacob went into Egypt. He lived 133 years, Exo 6:18. Amram, his son, and the father of Moses lived 137 years, Exo 6:20. Moses was 80 years old when he was sent to Pharaoh, Exo 7:7. The whole time thus mentioned, including the time in which the father lived after his son was born, was only 350 years. Exclusive of that, it is reasonable to suppose that the actual time of their being in Egypt could not have been but about 200 years, according to one account of Josephus. The question then is, how can these accounts be reconciled? The only satisfactory way is by supposing that the 430 years includes the whole time from the calling of Abraham to the departure from Egypt. And that this was the fact is probable from the following circumstances:
(1) The purpose of all the narratives on this subject is to trace the period before they became finally settled in the land of Canaan. During all this period from the calling of Abraham, they were in a wandering, unfixed situation. This constituted substantially one period, including all their oppressions, hardships, and dangers; and it was natural to have reference to this "entire" period in any account which was given.
(2) all this period was properly the period of "promise," not of "possession." In this respect the wanderings of Abraham and the oppressions of Egypt came under the same general description.
(3) Abraham was himself occasionally in Egypt. He was unsettled; and since Egypt was so pre-eminent in all their troubles, it was natural to speak of all their oppressions as having occurred in that country. The phrase "residence in Egypt," or "in a strange land," would come to be synonymous, and would denote all their oppressions and trials. They would speak of their sufferings as having been endured in Egypt, because their afflictions there were so much more prominent than before.
(4) all this receives countenance from the version of the Septuagint, and from the Samaritan text, showing the manner in which the ancient Jews were accustomed to understand it.
(5) it should be added, that difficulties of chronology are more likely to occur than any others; and it should not be deemed strange if there are perplexities of this kind found in ancient writings which we cannot explain. It is so in all ancient records; and all that is usually expected in relation to such difficulties is that we should be able to present a "probable" explanation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: That: Gen 15:13, Gen 15:16
four: Exo 12:40, Exo 12:41; Gal 3:17
Geneva 1599
7:6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil (e) four hundred years.
(e) Four hundred years are counted from the beginning of Abraham's progeny, which was at the birth of Isaac: and four hundred and thirty years which are spoken of by Paul in (Gal 3:17), from the time that Abraham and his father departed together out of Ur of the Chaldeans.
John Gill
7:6 And God spake on this wise,.... The Vulgate Latin and Syriac versions read, "and God spake to him", and so does one of Beza's copies; and the Ethiopic version reads it both ways, God "said thus to Abraham", as in Gen 15:13.
That his seed should sojourn in a strange land; or "be a stranger in a land not theirs"; first in the land of Canaan, and then in Egypt, which were possessed by other persons, the natives of them:
and that they should bring them into bondage; that is, the inhabitants of the lands, and particularly Egypt, should bring the seed of Abraham into bondage, as they did; and very hard bondage it was, at least some part of it:
and entreat them evil four hundred years; which must be reckoned not from the time of their going down into Egypt, which to their coming up out of it were but two hundred and ten years, but from the birth of Isaac: which was as soon as Abraham had the promised seed, and may be reckoned after this manner; from the birth of Isaac to the birth of Jacob, sixty years, Gen 25:26 and from thence to the coming of Jacob into Egypt, one hundred and thirty years, Gen 47:9 and from thence to the coming of the children of Israel out of Egypt, two hundrd and ten years; which in all make up four hundred years; for the sojourning and evil entreating of Abraham's seed are not to be confined to the land of Egypt, but belong to other lands, where they were within this time, though that land is more especially intended; and so the Septuagint version renders the text in Ex 12:40. "Now the sojourning of the children of Israel, which they (and some copies add, and their fathers) sojourned in the land of Egypt, and in the land of Canaan, were four hundred and thirty years": and this text is differently read in the Talmuds, in one of them thus (f); "and the sojourning of the children of Israel, who dwelt in Egypt", , "and in all the lands, were four hundred and thirty years"; and in the other of them thus (g), "and the sojourning of the children of Israel who dwelt in Egypt", , "and in the rest of the lands, were four hundred years"; upon which latter the gloss has these words;
"from the time that the decree of the captivity was made between them to the birth of Isaac, were thirty years; and from the birth of Isaac, until the Israelites went out of Egypt, were four hundred years; take out of them the sixty of Isaac, and the one hundred and thirty that Jacob had lived when he went down into Egypt, and there remain two hundred and ten; and so is the decree, that "thy seed shall be a stranger in a land not theirs", Gen 15:13 and it is not said in Egypt, but in a land not theirs; and when Isaac was born, Abraham was a sojourner in the land of the Philistines; and from thence, till they went out of Egypt, it will be found that Isaac and his seed who were the seed of Abraham, were strangers: and the thirty years before that are not numbered in the decree;''
See Gill on Gal 3:17.
(f) T. Hieros, Megilla, fol. 71. 4. (g) T. Bab. Megilla, fol. 9. 1. Vid. Aben Ezra, in Exod. xii. 40.
John Wesley
7:6 Gen 15:13.
Robert Jamieson, A. R. Fausset and David Brown
7:6 four hundred years--using round numbers, as in Gen 15:13, Gen 15:16 (see on Gal 3:17).
7:77:7: եւ զազգն որում ծառայեսցեն՝ դատեցա՛յց ես ասէ Աստուած. եւ յետ այսորիկ ելցեն՝ եւ պաշտեսցե՛ն զիս ՚ի տեղւոջս յայսմիկ։
7. Եւ այն ազգին, որին նրանք ծառայ պիտի դառնան, ես պիտի դատեմ, - ասում է Աստուած, - եւ սրանից յետոյ պիտի ելնեն ու պիտի պաշտեն ինձ այս տեղում»:
7 Այն ազգը, որուն պիտի ծառայեն, ես պիտի դատեմ’, ըսաւ Աստուած ‘եւ անկէ յետոյ պիտի ելլեն ու այստեղ զիս պիտի պաշտեն’։
Եւ զազգն որում ծառայեսցեն` դատեցայց ես, ասէ Աստուած, եւ յետ այսորիկ ելցեն եւ պաշտեսցեն զիս ի տեղւոջս յայսմիկ:

7:7: եւ զազգն որում ծառայեսցեն՝ դատեցա՛յց ես ասէ Աստուած. եւ յետ այսորիկ ելցեն՝ եւ պաշտեսցե՛ն զիս ՚ի տեղւոջս յայսմիկ։
7. Եւ այն ազգին, որին նրանք ծառայ պիտի դառնան, ես պիտի դատեմ, - ասում է Աստուած, - եւ սրանից յետոյ պիտի ելնեն ու պիտի պաշտեն ինձ այս տեղում»:
7 Այն ազգը, որուն պիտի ծառայեն, ես պիտի դատեմ’, ըսաւ Աստուած ‘եւ անկէ յետոյ պիտի ելլեն ու այստեղ զիս պիտի պաշտեն’։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: Но Я, сказал Бог, произведу суд над тем народом, у которого они будут в порабощении; и после того они выйдут и будут служить Мне на сем месте.
7:7  καὶ τὸ ἔθνος ᾧ ἐὰν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῶ τόπῳ τούτῳ.
7:7. καὶ ( and ) τὸ ( to-the-one ) ἔθνος ( to-a-nation ) ᾧ ( unto-which ) ἂν ( ever ) δουλεύσουσιν ( they-shall-bondee-of ) κρινῶ ( I-shall-separate ) ἐγώ , ( I ,"ὁ (the-one) θεὸς (a-Deity) εἶπεν, (it-had-said," καὶ ( and ) μετὰ ( with ) ταῦτα ( to-the-ones-these ) ἐξελεύσονται ( they-shall-come-out ) καὶ ( and ) λατρεύσουσίν ( they-shall-serve-of ) μοι ( unto-me ) ἐν ( in ) τῷ ( unto-the-one ) τόπῳ (unto-an-occasion) τούτῳ . ( unto-the-one-this )
7:7. et gentem cui servierint iudicabo ego dixit Deus et post haec exibunt et deservient mihi in loco istoAnd the nation which they shall serve will I judge (said the Lord): and after these things they shall go out and shall serve me in this place.
7. And the nation to which they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.
7:7. ‘And the nation whom they will serve, I will judge,’ said the Lord. ‘And after these things, they shall depart and shall serve me in this place.’
7:7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.
And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place:

7: Но Я, сказал Бог, произведу суд над тем народом, у которого они будут в порабощении; и после того они выйдут и будут служить Мне на сем месте.
7:7  καὶ τὸ ἔθνος ᾧ ἐὰν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῶ τόπῳ τούτῳ.
7:7. et gentem cui servierint iudicabo ego dixit Deus et post haec exibunt et deservient mihi in loco isto
And the nation which they shall serve will I judge (said the Lord): and after these things they shall go out and shall serve me in this place.
7:7. ‘And the nation whom they will serve, I will judge,’ said the Lord. ‘And after these things, they shall depart and shall serve me in this place.’
7:7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.
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
7: "Произведу суд (krinw) над тем народом..." - суд в смысле кары и наказания за притеснение и порабощение потомства Авраама. По Божественному определению, потомки Авраама стали переселенцами в чужой земле - у египтян. Но это не оправдало египтян, которые подлежали наказанию, за притеснение переселенцев - дело их свободы и жестокости. Суд Божий за это и выразился в так называемых казнях египетских, после которых народ еврейский вышел из Египта.

"Будут служить Мне на сем месте..." - слова, заимствованные Стефаном из откровения Божия Моисею на горе Хориве (Исх III:12) и вложенные в уста Богу при откровении Его Аврааму. В кратком и беглом обзоре истории народа Стефан мог, без сомнения, позволить себе не упомянуть, что эти слова сказаны Моисею, и, по ассоциации идей, привести эти слова при упоминании о суде над египтянами, бывшем при Моисее, и об исходе народа под водительством сего последнего, по Божию откровению. Взводить здесь на Стефана упрек в неточности может только буквалист, дорожащий более буквою, чем смыслом Божественных откровений.
Adam Clarke: Commentary on the Bible - 1831
7:7: Will I judge - Κρινω εγω, I will punish, for in this sense the Greek word is frequently taken. "When," says Bp. Pearce, "a malefactor is brought before a judge, the judge does three things:
1. he tries or judges him;
2. he then gives his judgment or sentence; and,
3. he puts the law in execution, and punishes him.
Hence κρινω, at different times, signifies each of these things; and the sense of the word is to be determined by the context. Here it signifies to punish, as κριμα is used for punishment, in Rom 13:2; Co1 11:29, compared with Co1 11:30, Co1 11:31." The Egyptians, to whom the Israelites were in bondage, were punished by the ten plagues, described Exodus 7:19-12:30.
Albert Barnes: Notes on the Bible - 1834
7:7: And the nation ... - Referring particularly to the Egyptians.
Will I judge - The word "judge," in the Bible, often means to "execute judgment" as well as to pronounce it; that is, "to punish." See Joh 18:31; Joh 3:17; Joh 8:50; Joh 12:47; Act 24:6; Co1 5:13, etc. It has this meaning here. God regarded their oppressive acts as deserving His indignation, and He evinced it in the plagues with which He visited upon them, and in their overthrow at the Red Sea.
Shall serve me - Shall worship me, or be regarded as my people.
In this place - That is, in the place where God made this promise to Abraham. These words are not found in Genesis, but similar words are found in Exo 3:12, and it was a practice, in making quotations, to quote the sense only, or to connect two or more promises having relation to the same thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: the nation: Gen 15:14-16; exo 7:1-14:31; Neh 9:9-11; Psa 74:12-14, Psa 78:43-51; Psa 105:27-36, Psa 135:8, Psa 135:9, Psa 136:10-15; Isa 51:9, Isa 51:10
and serve: Exo 3:12
John Gill
7:7 And the nation to whom they shall be in bondage,.... At the end of the four hundred years, and which was the Egyptian nation:
I will judge, said God; that is, condemn and punish them, as he did, by inflicting the ten plagues upon them:
and after that they shall come forth; out of the land of Egypt, and their hard bondage there; and which was brought about by the judgments executed upon the Egyptians:
and serve me in this place; in the land of Canaan; though these words are not to be found in Gen 15:13 what comes nearest them is in Ex 3:12. "Ye shall serve God upon this mountain"; meaning Mount Horeb, where Moses then was, and from whence the law was afterwards given.
John Wesley
7:7 They shall serve me - Not the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
7:7 after that shall they come forth, and serve me in this place--Here the promise to Abraham (Gen 15:16), and that to Moses (Ex 3:12), are combined; Stephen's object being merely to give a rapid summary of the leading facts.
7:87:8: Եւ ետ նմա ո՛ւխտ թլփատութեան. եւ ապա ծնաւ զԻսահակ, եւ թլփատեաց զնա յաւուր ութերորդի. եւ Իսահակ զՅակո՛վբ, եւ Յակովբ զերկոտասա՛ն նահապետսն[2232]։ [2232] Ոմանք. Յաւուրն ութերորդի։
8. Եւ նրան թլփատութեան ուխտ տուեց, ու ապա նա ծնեց Իսահակին եւ թլփատեց նրան ութերորդ օրը. եւ Իսահակը՝ Յակոբին, Յակոբն էլ՝ տասներկու նահապետներին:
8 Անոր թլփատութեան ուխտը տուաւ ու ետքը Աբրահամ Իսահակը ծնաւ։ Թլփատեց զանիկա ութերորդ օրը։ Իսահակ ալ Յակոբը ծնաւ, Յակոբն ալ՝ տասներկու նահապետները։
Եւ ետ նմա ուխտ թլփատութեան. եւ ապա ծնաւ զԻսահակ, եւ թլփատեաց զնա յաւուր ութերորդի. եւ Իսահակ` զՅակովբ, եւ Յակովբ` զերկոտասան նահապետսն:

7:8: Եւ ետ նմա ո՛ւխտ թլփատութեան. եւ ապա ծնաւ զԻսահակ, եւ թլփատեաց զնա յաւուր ութերորդի. եւ Իսահակ զՅակո՛վբ, եւ Յակովբ զերկոտասա՛ն նահապետսն[2232]։
[2232] Ոմանք. Յաւուրն ութերորդի։
8. Եւ նրան թլփատութեան ուխտ տուեց, ու ապա նա ծնեց Իսահակին եւ թլփատեց նրան ութերորդ օրը. եւ Իսահակը՝ Յակոբին, Յակոբն էլ՝ տասներկու նահապետներին:
8 Անոր թլփատութեան ուխտը տուաւ ու ետքը Աբրահամ Իսահակը ծնաւ։ Թլփատեց զանիկա ութերորդ օրը։ Իսահակ ալ Յակոբը ծնաւ, Յակոբն ալ՝ տասներկու նահապետները։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: И дал ему завет обрезания. По сем родил он Исаака и обрезал его в восьмой день; а Исаак [родил] Иакова, Иаков же двенадцать патриархов.
7:8  καὶ ἔδωκεν αὐτῶ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ ἰσαὰκ τὸν ἰακώβ, καὶ ἰακὼβ τοὺς δώδεκα πατριάρχας.
7:8. καὶ (And) ἔδωκεν (it-gave) αὐτῷ (unto-it) διαθήκην ( to-a-placement-through ) περιτομῆς : ( of-a-cutting-about ) καὶ (and) οὕτως (unto-the-one-this) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰσαὰκ (to-an-Isaak) καὶ (and) περιέτεμεν ( it-had-cut-about ) αὐτὸν ( to-it ) τῇ ( unto-the-one ) ἡμέρᾳ ( unto-a-day ) τῇ ( unto-the-one ) ὀγδόῃ , ( unto-eighth ,"καὶ (and) Ἰσαὰκ (an-Isaak) τὸν (to-the-one) Ἰακώβ, (to-an-Iakob) καὶ (and) Ἰακὼβ (an-Iakob) τοὺς (to-the-ones) δώδεκα (to-two-ten) πατριάρχας. (to-firstings-of-fathers)
7:8. et dedit illi testamentum circumcisionis et sic genuit Isaac et circumcidit eum die octava et Isaac Iacob et Iacob duodecim patriarchasAnd he gave him the covenant of circumcision. And so he begot Isaac and circumcised him the eighth day: and Isaac begot Jacob: and Jacob, the twelve patriarchs.
8. And he gave him the covenant of circumcision: and so begat Isaac, and circumcised him the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs.
7:8. And he gave him the covenant of circumcision. And so he conceived Isaac and circumcised him on the eighth day. And Isaac conceived Jacob, and Jacob, the twelve Patriarchs.
7:8. And he gave him the covenant of circumcision: and so [Abraham] begat Isaac, and circumcised him the eighth day; and Isaac [begat] Jacob; and Jacob [begat] the twelve patriarchs.
And he gave him the covenant of circumcision: and so [Abraham] begat Isaac, and circumcised him the eighth day; and Isaac [begat] Jacob; and Jacob [begat] the twelve patriarchs:

8: И дал ему завет обрезания. По сем родил он Исаака и обрезал его в восьмой день; а Исаак [родил] Иакова, Иаков же двенадцать патриархов.
7:8  καὶ ἔδωκεν αὐτῶ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ ἰσαὰκ τὸν ἰακώβ, καὶ ἰακὼβ τοὺς δώδεκα πατριάρχας.
7:8. et dedit illi testamentum circumcisionis et sic genuit Isaac et circumcidit eum die octava et Isaac Iacob et Iacob duodecim patriarchas
And he gave him the covenant of circumcision. And so he begot Isaac and circumcised him the eighth day: and Isaac begot Jacob: and Jacob, the twelve patriarchs.
7:8. And he gave him the covenant of circumcision. And so he conceived Isaac and circumcised him on the eighth day. And Isaac conceived Jacob, and Jacob, the twelve Patriarchs.
7:8. And he gave him the covenant of circumcision: and so [Abraham] begat Isaac, and circumcised him the eighth day; and Isaac [begat] Jacob; and Jacob [begat] the twelve patriarchs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "Завет обрезания" - завет, внешним признаком (знамением) которого было установленное вместе с сим обрезание, как существенная часть и самого завета (Быт XVII:10, 11). Выражение, что этот завет дан Богом, имеет в виду дать понять, что он есть свободный и милостивый дар Бога Аврааму и его потомству, и что в этом даре-завете Господь гораздо более дает человеку нежели сколько получает от него.

"По сем...", - kai outwV... - слав.: и тако, т. е. и так, стоя в таких отношениях к Богу, в отношениях заключенного с Ним завета. "Авраам родил Исаака..."

"Двенадцать патриархов...". Так называются дети Иакова, как родоначальники происшедших от них 12: колен Израилевых.
Adam Clarke: Commentary on the Bible - 1831
7:8: He gave him the covenant of circumcision - That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See Gen 17:10, etc.
And so Abraham begat Isaac - Και οὑτως, And thus, in this covenant, he begat Isaac; and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.
Albert Barnes: Notes on the Bible - 1834
7:8: And he gave him - That is, God appointed or commanded this, Gen 17:9-13.
The covenant - The word "covenant" denotes properly "a compact or agreement between two or more persons," usually attended with seals, pledges, or sanctions. In Gen 17:7, and elsewhere, it is said that God would establish his "covenant" with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict "compact" or "agreement" between God and man, as between "equal parties"; is not found in the Bible. The word is commonly used, as here, to denote "a promise on the part of God," attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a specified course of conduct. The "covenant" is therefore another name for denoting two things on the part of God:
(1) A "command," which man is not at liberty to reject, as he would be if it were a literal covenant; and,
(2) A "promise," which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a "promise" to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a special people; a people whose unique characteristic it was that they obeyed and served the God who had made the promise to Abraham. The phrase "covenant of circumcision" means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing "mark" or "sign."
The twelve patriarchs - The word "patriarch" properly denotes "the father and ruler of a family." But it is commonly applied, by way of eminence, to "the progenitors" of the Jewish race, particularly to "the twelve sons of Jacob." See the notes on Act 2:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: the covenant: Gen 17:9-14; Joh 7:22; Rom 4:10; Gal 3:15, Gal 3:17
and so: Or, "and thus," και [Strong's G2532], ουτως [Strong's G3779], in this covenant. Gen 17:12, Gen 21:1-4
and Isaac: Gen 25:21-26; Ch1 1:34; Mat 1:2; Rom 9:9-13
and Jacob: Gen 29:31-35, Gen 30:1-24, Gen 35:16, Gen 35:23-26; Exo 1:1-4; Ch1 2:1, Ch1 2:2
patriarchs: Act 2:29; Heb 7:4
John Gill
7:8 And he gave him the covenant of circumcision,.... Or the covenant, of which circumcision was a sign or token, Gen 17:11. Stephen speaks here in the language of the Jews, who are wont to speak of circumcision after this manner; hence in the Jewish liturgy, there is a collect, , "for the covenant of circumcision" (h); and so it is said (i),
"when Joseph died, they made void the "covenant of circumcision":''
and so Abraham begat Isaac, and circumcised him the eighth day; according to the express command in Gen 17:12
and Jacob begat the twelve patriarchs; the heads of the twelve tribes of Israel.
(h) Seder Tephillot, fol. 197. 1. Ed. Basil. Vid. Kimchi in Mal. iii. 1. (i) Shemot Rabba, sect. 1. fol. 90. 1.
John Wesley
7:8 And so he begat Isaac - After the covenant was given, of which circumcision was the seal. Gen 17:10.
Robert Jamieson, A. R. Fausset and David Brown
7:8 the covenant of circumcision--that is, the covenant of which circumcision was the token.
and so--that is, according to the terms of this covenant, on which Paul reasons (Gal. 3:1-26).
the twelve patriarchs--so called as the founders of the twelve tribes of Israel.
7:97:9: Եւ նահապետքն նախանձեա՛լ ընդ Յովսեփայ՝ վաճառեցին յԵգիպտոս. եւ էր Աստուած ընդ նմա[2233]. [2233] Ոմանք. Վաճառեցին զնա յԵգ՛՛։ Յօրինակին աստի սկսեալ՝ ըստ սովորութեան ոմանց գրեալ էր յԵգւպտոս, Եգւպտացւոցն։
9. Եւ նահապետները, Յովսէփին նախանձելով, նրան վաճառեցին, որ Եգիպտոս տարուի. բայց Աստուած նրա հետ էր
9 Եւ նահապետները Յովսէփին նախանձելով՝ Եգիպտոս տարուելու ծախեցին. բայց Աստուած անոր հետ էր
Եւ նահապետքն նախանձեալ ընդ Յովսեփայ` վաճառեցին յԵգիպտոս. եւ էր Աստուած ընդ նմա:

7:9: Եւ նահապետքն նախանձեա՛լ ընդ Յովսեփայ՝ վաճառեցին յԵգիպտոս. եւ էր Աստուած ընդ նմա[2233].
[2233] Ոմանք. Վաճառեցին զնա յԵգ՛՛։ Յօրինակին աստի սկսեալ՝ ըստ սովորութեան ոմանց գրեալ էր յԵգւպտոս, Եգւպտացւոցն։
9. Եւ նահապետները, Յովսէփին նախանձելով, նրան վաճառեցին, որ Եգիպտոս տարուի. բայց Աստուած նրա հետ էր
9 Եւ նահապետները Յովսէփին նախանձելով՝ Եգիպտոս տարուելու ծախեցին. բայց Աստուած անոր հետ էր
zohrab-1805▾ eastern-1994▾ western am▾
7:99: Патриархи, по зависти, продали Иосифа в Египет; но Бог был с ним,
7:9  καὶ οἱ πατριάρχαι ζηλώσαντες τὸν ἰωσὴφ ἀπέδοντο εἰς αἴγυπτον· καὶ ἦν ὁ θεὸς μετ᾽ αὐτοῦ,
7:9. Καὶ (And) οἱ (the-ones) πατριάρχαι (firstings-of-fathers) ζηλώσαντες ( having-en-craved ," τὸν ( to-the-one ) Ἰωσὴφ ( to-an-Iosef ) ἀπέδοντο ( they-had-given-off ) εἰς ( into ) Αἴγυπτον : ( to-an-Aiguptos ) καὶ (and) ἦν ( it-was ) ὁ ( the-one ) θεὸς ( a-Deity ) μετ' ( with ) αὐτοῦ , ( of-it ,"
7:9. et patriarchae aemulantes Ioseph vendiderunt in Aegyptum et erat Deus cum eoAnd the patriarchs, through envy, sold Joseph into Egypt. And God was with him,
9. And the patriarchs, moved with jealousy against Joseph, sold him into Egypt: and God was with him,
7:9. And the Patriarchs, being jealous, sold Joseph into Egypt. But God was with him.
7:9. And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him:

9: Патриархи, по зависти, продали Иосифа в Египет; но Бог был с ним,
7:9  καὶ οἱ πατριάρχαι ζηλώσαντες τὸν ἰωσὴφ ἀπέδοντο εἰς αἴγυπτον· καὶ ἦν ὁ θεὸς μετ᾽ αὐτοῦ,
7:9. et patriarchae aemulantes Ioseph vendiderunt in Aegyptum et erat Deus cum eo
And the patriarchs, through envy, sold Joseph into Egypt. And God was with him,
7:9. And the Patriarchs, being jealous, sold Joseph into Egypt. But God was with him.
7:9. And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "По зависти продали..." (Быт XXXVII). Не без особенного намерения Стефан указывает на эту зависть, но с целью указать, очевидно, на подобное же чувство судей против Господа Иисуса, историческим прообразом которого были и Иосиф, и упоминаемый далее Моисей - избавители народа от бед и напастей.

Сказание Стефана об Иосифе все точно и согласно с Библией.
Adam Clarke: Commentary on the Bible - 1831
7:9: And the patriarchs - The twelve sons of Jacob, thus called because each was chief or head of his respective family or tribe.
Moved with envy - Ζηλωσαντες. We translate ζηλος variously: zeal or fervent affection, whether its object be good or bad, is its general meaning; and ζηλοω signifies to be indignant, envious, etc. See the note on Act 5:17. The brethren of Joseph, hearing of his dreams, and understanding them to portend his future advancement, filled with envy, (with which no ordinary portion of malice was associated), sold Joseph into the land of Egypt, hoping by this means to prevent his future grandeur; but God, from whom the portents came, was with him, and made their envy the direct means of accomplishing the great design.
Albert Barnes: Notes on the Bible - 1834
7:9: Moved with envy - That is, dissatisfied with the favor which their father Jacob showed Joseph, and envious at the dreams which indicated that he was to be raised to remarkable honor above his parents and brethren, Gen 37:3-11.
Sold Joseph into Egypt - Sold him, that he might be taken to Egypt. This was done at the suggestion of "Judah," who advised it that Joseph might not be put to death by his brethren, Gen 37:28. It is possible that Stephen, by this fact, might have designed to prepare the way for a severe rebuke of the Jews for having dealt in a similar manner with their Messiah.
But God was with him - God protected him, and overruled all these wicked doings, so that he was raised to extraordinary honors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: moved: Gen 37:4-11, Gen 49:23; Mat 27:18
sold: Gen 37:18-29, Gen 45:4, Gen 50:15-20; Psa 105:17
but: Gen 39:2, Gen 39:5, Gen 39:21-23, Gen 49:24; Isa 41:10, Isa 43:2
Geneva 1599
7:9 (3) And the patriarchs, moved with envy, sold Joseph into Egypt: but God was (f) with him,
(3) Steven diligently recounts the horrible misdeeds of some of the fathers, to teach the Jews that they ought not rashly to rest in the authority or examples of the fathers.
(f) By these words are meant the peculiar favour that God shows men: for he seems to be away from those whom he does not help: and on the other hand, he is with those whom he delivers out of troubles, no matter how great the troubles may be.
John Gill
7:9 And the patriarchs, moved with envy,.... See Gen 37:11 the sons of Jacob and brethren of Joseph were filled with envy, and enraged at him, because of the evil report of them he brought to his father; and because he had a greater share in his father's love than they had; and because of his dreams, which signified that he should have the dominion over them, and they should be obliged to yield obedience to him: wherefore they
sold Joseph into Egypt; they sold him to the Ishmaelites for twenty pieces of silver, who were going down to Egypt, and who carried him thither with them: these twenty pieces of silver, the Jews say, the ten brethren of Joseph divided among themselves; everyone took two shekels, and bought shoes for his feet; to which they apply the passage in Amos 2:6 "they sold the righteous for silver, and the poor for a pair of shoes" (k): and they suggest, that the redemption of the firstborn among the Israelites on account of the selling of Joseph; they say (l),
"because they sold the firstborn of Rachel for twenty pieces of silver, let everyone redeem his son, his firstborn, with twenty pieces of silver; says R. Phinehas, in the name of R. Levi, because they sold the firstborn of Rachel for twenty pieces of silver, and there fell to each of them a piece of coined money (the value of half a shekel), therefore let everyone pay his shekel coined.''
They also affirm (m), that the selling of Joseph was not expiated by the tribes, until they were dead, according to Is 22:14 and that on the account of it, there was a famine in the land of Israel seven years. There seems to be some likeness between the treatment of Joseph and Jesus Christ, which Stephen may have some respect unto; as Joseph was sold by his brethren for twenty of silver, so Christ was sold by one of his disciples, that ate bread with him, for thirty pieces of silver; and as it was through envy the brethren of Joseph used him in this manner, so it was through envy that the Jews delivered Jesus Christ to Pontius Pilate, to be condemned to death: of this selling of Joseph into Egypt, Justin the historian speaks (n); his words are,
"Joseph was the youngest of his brethren, whose excellent wit his brethren fearing, secretly took him and sold him to strange merchants, by whom he was carried into Egypt.''
And then follow other things concerning him, some true and some false; Stephen here adds,
but God was with him; see Gen 39:2 he was with him, and prospered him in Potiphar's house; he was with him, and kept him from the temptations of his mistress; he was with him in prison, and supported and comforted him, and at length delivered him from it, and promoted him as follows; and caused all the evil that befell him to work for good to him and his father's family.
(k) Pirke Eliezer, c. 38. (l) T. Hieros. Shekalim, fol. 46. 4. (m) Pirke Eliezer, ib. (n) L. 36. c. 2.
John Wesley
7:9 But God was with him - Though he was not in this land. Gen 37:28.
Robert Jamieson, A. R. Fausset and David Brown
7:9 the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him--Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished.
7:107:10: եւ փրկեաց զնա յամենայն նեղութեանց նորա. եւ ետ նմա շնորհս եւ իմաստութիւն առաջի փարաւոնի արքային Եգիպտացոց. եւ կացոյց զնա իշխա՛ն Եգիպտացւոցն՝ եւ ամենայն տան նորա։
10. ու ազատեց նրան իր բոլոր նեղութիւններից. եւ նրան շնորհներ ու իմաստութիւն տուեց Եգիպտոսի Փարաւոն թագաւորի առաջ. եւ նրան իշխան կարգեց եգիպտացիներին եւ նրա ամբողջ տան վրայ:
10 Ու փրկեց զանիկա իր բոլոր նեղութիւններէն, անոր շնորհք ու իմաստութիւն տուաւ Եգիպտոսի Փարաւոն թագաւորին առջեւ։ Ան ալ զանիկա իշխան դրաւ Եգիպտոսին ու իր բոլոր տանը վրայ։
եւ փրկեաց զնա յամենայն նեղութեանց նորա, եւ ետ նմա շնորհս եւ իմաստութիւն առաջի փարաւոնի արքային Եգիպտացոց. եւ կացոյց զնա իշխան Եգիպտացւոցն եւ ամենայն տան նորա:

7:10: եւ փրկեաց զնա յամենայն նեղութեանց նորա. եւ ետ նմա շնորհս եւ իմաստութիւն առաջի փարաւոնի արքային Եգիպտացոց. եւ կացոյց զնա իշխա՛ն Եգիպտացւոցն՝ եւ ամենայն տան նորա։
10. ու ազատեց նրան իր բոլոր նեղութիւններից. եւ նրան շնորհներ ու իմաստութիւն տուեց Եգիպտոսի Փարաւոն թագաւորի առաջ. եւ նրան իշխան կարգեց եգիպտացիներին եւ նրա ամբողջ տան վրայ:
10 Ու փրկեց զանիկա իր բոլոր նեղութիւններէն, անոր շնորհք ու իմաստութիւն տուաւ Եգիպտոսի Փարաւոն թագաւորին առջեւ։ Ան ալ զանիկա իշխան դրաւ Եգիպտոսին ու իր բոլոր տանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: и избавил его от всех скорбей его, и даровал мудрость ему и благоволение царя Египетского фараона, [который] и поставил его начальником над Египтом и над всем домом своим.
7:10  καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῶ χάριν καὶ σοφίαν ἐναντίον φαραὼ βασιλέως αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ αἴγυπτον καὶ [ἐφ᾽] ὅλον τὸν οἶκον αὐτοῦ.
7:10. καὶ (and) ἐξείλατο ( it-sectioned-out ) αὐτὸν (to-it) ἐκ (out) πασῶν (of-all) τῶν (of-the-ones) θλίψεων (of-pressings) αὐτοῦ, (of-it) καὶ (and) ἔδωκεν ( it-gave ) αὐτῷ ( unto-it ) χάριν ( to-a-granting ) καὶ (and) σοφίαν (to-a-wisdoming-unto) ἐναντίον ( to-ever-a-oned-in ) Φαραὼ ( of-a-Farao ) βασιλέως ( of-a-ruler-of ) Αἰγύπτου , ( of-an-Aiguptos ," καὶ ( and ) κατέστησεν ( it-stood-down ) αὐτὸν ( to-it ) ἡγούμενον ( to-leading-unto ) ἐπ' ( upon ) Αἴγυπτον ( to-an-Aiguptos ) καὶ ( and ) ὅλον ( to-whole ) τὸν ( to-the-one ) οἶκον ( to-a-house ) αὐτοῦ . ( of-it )
7:10. et eripuit eum ex omnibus tribulationibus eius et dedit ei gratiam et sapientiam in conspectu Pharaonis regis Aegypti et constituit eum praepositum super Aegyptum et super omnem domum suamAnd delivered him out of all his tribulations: and he gave him favour and wisdom in the sight of Pharao, the king of Egypt. And he appointed him governor over Egypt and over all his house.
10. and delivered him out of all his afflictions, and gave him favour and wisdom before Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
7:10. And he rescued him from all his tribulations. And he gave him grace and wisdom in the sight of Pharaoh, the king of Egypt. And he appointed him as governor over Egypt and over all his house.
7:10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house:

10: и избавил его от всех скорбей его, и даровал мудрость ему и благоволение царя Египетского фараона, [который] и поставил его начальником над Египтом и над всем домом своим.
7:10  καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῶ χάριν καὶ σοφίαν ἐναντίον φαραὼ βασιλέως αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ αἴγυπτον καὶ [ἐφ᾽] ὅλον τὸν οἶκον αὐτοῦ.
7:10. et eripuit eum ex omnibus tribulationibus eius et dedit ei gratiam et sapientiam in conspectu Pharaonis regis Aegypti et constituit eum praepositum super Aegyptum et super omnem domum suam
And delivered him out of all his tribulations: and he gave him favour and wisdom in the sight of Pharao, the king of Egypt. And he appointed him governor over Egypt and over all his house.
7:10. And he rescued him from all his tribulations. And he gave him grace and wisdom in the sight of Pharaoh, the king of Egypt. And he appointed him as governor over Egypt and over all his house.
7:10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: Gave him favor and wisdom in the sight of Pharaoh - God gave him much wisdom, in consequence of which he had favor with the king of Egypt. See the whole of this remarkable history explained at large, Genesis 41:1-45:28 (note).
Albert Barnes: Notes on the Bible - 1834
7:10: And delivered him ... - That is, restored him to liberty from his servitude and humiliation, and raised him up to high honors and offices in Egypt.
Favour and wisdom - The favor was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh, Gen. 41.
And he made him governor ... - Gen 41:40.
All his house - All the family, or all the court and government of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: delivered: Gen 48:16; Psa 22:24, Psa 34:17-19, Psa 37:40, Psa 40:1-3; Ti2 4:18; Jam 5:11; Rev 7:14
gave: Gen. 41:12-46, Gen 42:6, Gen 44:18, Gen 45:8, Gen 45:9; Psa 105:19-22; Pro 2:6, Pro 3:4, Pro 16:7
Geneva 1599
7:10 And delivered him out of all his afflictions, and gave him (g) favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
(g) Gave him favour in Pharaoh's sight because of his wisdom.
John Gill
7:10 And delivered him out of all his afflictions,.... From the evil designs of his mistress, and from all the miseries of a prison:
and gave him favour and wisdom in the sight of Pharaoh king of Egypt; so Justin in the place above cited says, that Joseph was very dear to the king; but not through his knowledge of magic arts, as he suggests, but on account of the wisdom which God gave him; for when he is said to have favour and wisdom in the sight of Pharaoh, the meaning is, that he was highly esteemed of by him, because of the wisdom he saw in him; and both the favour he had with him, and the wisdom he had in himself, were from the Lord; and in a very humble and modest manner does he speak of himself, in Gen 41:16 which Onkelos the Targumist paraphrases thus:
""not from my wisdom", but from the Lord, shall the peace of Pharaoh be answered;''
the name of this Pharaoh was Misphragmuthosis; by the Jews he is called Rian ben Walid (o):
and he made him governor over Egypt: a deputy governor under him; for Pharaoh kept the throne, and in it was greater than Joseph, and had the other ensigns of royalty, and Joseph rode in the second chariot to him:
and all his house; see Gen 41:40 as he had the affairs of the kingdom committed to him, so likewise the domestic affairs of Pharaoh, he was steward of his household.
(o) Juchasin, fol. 135. 2.
7:117:11: Եւ եկն սո՛վ յամենայն երկիրն Եգիպտոսի, եւ ՚ի Քանան. եւ էր նեղութիւն մեծ. եւ ո՛չ գտանէին կերակուրս հարքն մեր[2234]։ [2234] Ոմանք. Յամենայն երկրին Եգիպտացւոց... կերակուր հար՛՛։ ՚Ի բազումս պակասի. Եւ ՚ի Քանան. եւ էր նեղութիւն մեծ։
11. Եւ սով եղաւ ամբողջ Եգիպտոսում ու Քանանում. եւ մեծ նեղութիւն կար, եւ մեր հայրերը ուտելիք չէին գտնում:
11 Երբ Եգիպտոսի եւ Քանանի բոլոր երկրին վրայ սով մը տիրեց ու մեծ նեղութիւն, մեր հայրերը ուտելիք չէին գտներ։
Եւ եկն սով յամենայն երկիրն Եգիպտոսի եւ ի Քանան, եւ էր նեղութիւն մեծ, եւ ոչ գտանէին կերակուրս հարքն մեր:

7:11: Եւ եկն սո՛վ յամենայն երկիրն Եգիպտոսի, եւ ՚ի Քանան. եւ էր նեղութիւն մեծ. եւ ո՛չ գտանէին կերակուրս հարքն մեր[2234]։
[2234] Ոմանք. Յամենայն երկրին Եգիպտացւոց... կերակուր հար՛՛։ ՚Ի բազումս պակասի. Եւ ՚ի Քանան. եւ էր նեղութիւն մեծ։
11. Եւ սով եղաւ ամբողջ Եգիպտոսում ու Քանանում. եւ մեծ նեղութիւն կար, եւ մեր հայրերը ուտելիք չէին գտնում:
11 Երբ Եգիպտոսի եւ Քանանի բոլոր երկրին վրայ սով մը տիրեց ու մեծ նեղութիւն, մեր հայրերը ուտելիք չէին գտներ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: И пришел голод и великая скорбь на всю землю Египетскую и Ханаанскую, и отцы наши не находили пропитания.
7:11  ἦλθεν δὲ λιμὸς ἐφ᾽ ὅλην τὴν αἴγυπτον καὶ χανάαν καὶ θλῖψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν.
7:11. ἦλθεν ( It-had-came ) δὲ ( moreover ) λιμὸς ( a-famine ) ἐφ' ( upon ) ὅλην ( to-whole ) τὴν ( to-the-one ) Αἴγυπτον ( to-an-Aiguptos ) καὶ (and) Χαναὰν ( to-a-Chanaan ) καὶ (and) θλίψις (a-pressing) μεγάλη, (great,"καὶ (and) οὐχ (not) ηὕρισκον (they-were-finding) χορτάσματα (to-victualagings-to,"οἱ (the-ones) πατέρες (fathers) ἡμῶν: (of-us)
7:11. venit autem fames in universam Aegyptum et Chanaan et tribulatio magna et non inveniebant cibos patres nostriNow there came a famine upon all Egypt and Chanaan, and great tribulation: and our fathers found no food.
11. Now there came a famine over all Egypt and Canaan, and great affliction: and our fathers found no sustenance.
7:11. Then a famine occurred in all of Egypt and Canaan, and a great tribulation. And our fathers did not find food.
7:11. Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance:

11: И пришел голод и великая скорбь на всю землю Египетскую и Ханаанскую, и отцы наши не находили пропитания.
7:11  ἦλθεν δὲ λιμὸς ἐφ᾽ ὅλην τὴν αἴγυπτον καὶ χανάαν καὶ θλῖψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν.
7:11. venit autem fames in universam Aegyptum et Chanaan et tribulatio magna et non inveniebant cibos patres nostri
Now there came a famine upon all Egypt and Chanaan, and great tribulation: and our fathers found no food.
7:11. Then a famine occurred in all of Egypt and Canaan, and a great tribulation. And our fathers did not find food.
7:11. Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:11: Now there came a dearth - A famine, Gen 41:54.
And Chanaan - Jacob was living at that time in Canaan.
Found no sustenance - No food; no means of living.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: Gen 41:54-57, Gen 43:1, Gen 45:5, Gen 45:6, Gen 45:11, Gen 47:13-15; Psa 105:16
John Gill
7:11 Now there came a dearth over all the land of Egypt, and Canaan,.... This dearth, or famine, is said to be in all lands, Gen 41:54 though only Egypt and Canaan are mentioned here, because the history is concerned with no other. The Jewish writers (p) speak of three lands particularly, which were affected with it, Phenicia, Arabia, and Palestine; and this famine in the land of Israel, they say (q), which lasted seven years, was on account of the selling of Joseph into Egypt, as before observed. The Heathen writers make mention of this famine, particularly Justin (r), who speaking of Joseph says, that he foresaw many years before the barrenness of the fields; and all Egypt would have perished with famine, had not the king, through his advice, ordered by an edict, that corn should be laid up for many years: this was the fifth of the ten famines, the Jews say have been, or shall be in the world (s):
and great affliction; meaning the famine, which was very severe, and lasted a long time, even seven years: want of eating is called "affliction", by the Jews (t); by which they mean fasting, which is a voluntary want of eating, or abstinence from it; and if that is an affliction, then much more want of food, or abstinence through necessity; compare Ti1 5:10.
And our fathers found not sustenance; Jacob and his family could not get sufficient provision for them in the land of Canaan, where they then were, but were obliged to go to Egypt for it.
(p) Bereshit Rabba, sect. 90. fol. 78. 1. (q) Pirke Eliezer, c. 38. (r) Ex Trogo, l. 36. c. 2. (s) Targum in Ruth i. 1. (t) Moses Kotsensis Mitzvot Tora pr. Affirm. 32.
7:127:12: Եւ լուեալ Յակովբայ թէ գտանի՛ կերակուր յԵգիպտոս, առաքեաց զհարսն մեր յառաջագոյն[2235]։ [2235] Ոմանք. Յակոբու եթէ գտա՛՛։
12. Եւ Յակոբը լսելով, թէ Եգիպտոսում ուտելիք կայ, նախ ուղարկեց մեր հայրերին,
12 Յակոբ՝ երբ լսեց թէ Եգիպտոսի մէջ ցորեն կը գտնուի՝ առաջին անգամ մեր հայրերը ղրկեց։
Եւ լուեալ Յակովբայ թէ գտանի կերակուր յԵգիպտոս, առաքեաց զհարսն մեր յառաջագոյն:

7:12: Եւ լուեալ Յակովբայ թէ գտանի՛ կերակուր յԵգիպտոս, առաքեաց զհարսն մեր յառաջագոյն[2235]։
[2235] Ոմանք. Յակոբու եթէ գտա՛՛։
12. Եւ Յակոբը լսելով, թէ Եգիպտոսում ուտելիք կայ, նախ ուղարկեց մեր հայրերին,
12 Յակոբ՝ երբ լսեց թէ Եգիպտոսի մէջ ցորեն կը գտնուի՝ առաջին անգամ մեր հայրերը ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: Иаков же, услышав, что есть хлеб в Египте, послал [туда] отцов наших в первый раз.
7:12  ἀκούσας δὲ ἰακὼβ ὄντα σιτία εἰς αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον·
7:12. ἀκούσας ( having-heard ) δὲ ( moreover ," Ἰακὼβ ( an-Iakob ," ὄντα ( to-being ) σιτία ( to-grainlets ) εἰς ( into ) Αἴγυπτον ( to-an-Aiguptos ) ἐξαπέστειλεν (it-set-off-out) τοὺς (to-the-ones) πατέρας (to-fathers) ἡμῶν (of-us) πρῶτον: (to-most-before)
7:12. cum audisset autem Iacob esse frumentum in Aegypto misit patres nostros primumBut when Jacob had heard that there was corn in Egypt, he sent our fathers first.
12. But when Jacob heard that there was corn in Egypt, he sent forth our fathers the first time.
7:12. But when Jacob had heard that there was grain in Egypt, he sent our fathers first.
7:12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
But when Jacob heard that there was corn in Egypt, he sent out our fathers first:

12: Иаков же, услышав, что есть хлеб в Египте, послал [туда] отцов наших в первый раз.
7:12  ἀκούσας δὲ ἰακὼβ ὄντα σιτία εἰς αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον·
7:12. cum audisset autem Iacob esse frumentum in Aegypto misit patres nostros primum
But when Jacob had heard that there was corn in Egypt, he sent our fathers first.
7:12. But when Jacob had heard that there was grain in Egypt, he sent our fathers first.
7:12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:12: Was corn in Egypt - The word "corn" here rather denotes "wheat." See the notes on Mat 12:1.
Our fathers - His ten sons; all his sons except Joseph and Benjamin, Gen. 42: Stephen here "refers" only to the history, without entering into details. By this general reference he sufficiently showed that he believed what Moses had spoken, and did not intend to show him disrespect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: Gen. 42:1-24, Gen 43:2
John Gill
7:12 But when Jacob heard that there was corn in Egypt,.... Not then growing, or gathering in there, or that was of that year's produce; for the famine was strong in the land of Egypt, as well as in Canaan; but was what had been laid up, and preserved in the seven years of plenty, by the order and care of Joseph; which by some means or another, Jacob had heard of; see Gen 42:1 the Jews suggest (u), that it was by divine revelation:
he sent out our fathers first; the first time, or the first year of the famine; or he sent them first, he laid his commands on them, or they had not gone; these were the ten sons of Jacob, and brethren of Joseph, who were sent the first time, for Benjamin stayed with his father: see Gen 42:3.
(u) Bereshit Rabba, sect. 91. fol. 78. 1, 2.
John Wesley
7:12 Sent our fathers first - Without Benjamin.
7:137:13: Եւ յերկրորդումն ե՛տ ծանօթս Յովսէփ եղբարց իւրոց. եւ յայտնի՛ եղեւ փարաւոնի ազգն նորա[2236]։ [2236] Ոմանք. Ազգ նորա փարաւոնի։
13. իսկ երկրորդ անգամ Յովսէփը իր եղբայրներին ծանօթութիւն տուեց իր մասին, եւ Փարաւոնին յայտնի եղաւ նրա ազգատոհմը:
13 Երկրորդ անգամ Յովսէփ իր եղբայրներուն ճանչցուց ինքզինք ու Յովսէփին ազգը Փարաւոնին յայտնի եղաւ։
Եւ յերկրորդումն ետ ծանօթս Յովսէփ եղբարց իւրոց. եւ յայտնի եղեւ փարաւոնի ազգն [32]նորա:

7:13: Եւ յերկրորդումն ե՛տ ծանօթս Յովսէփ եղբարց իւրոց. եւ յայտնի՛ եղեւ փարաւոնի ազգն նորա[2236]։
[2236] Ոմանք. Ազգ նորա փարաւոնի։
13. իսկ երկրորդ անգամ Յովսէփը իր եղբայրներին ծանօթութիւն տուեց իր մասին, եւ Փարաւոնին յայտնի եղաւ նրա ազգատոհմը:
13 Երկրորդ անգամ Յովսէփ իր եղբայրներուն ճանչցուց ինքզինք ու Յովսէփին ազգը Փարաւոնին յայտնի եղաւ։
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7:1313: А когда (они пришли) во второй раз, Иосиф открылся братьям своим, и известен стал фараону род Иосифов.
7:13  καὶ ἐν τῶ δευτέρῳ ἀνεγνωρίσθη ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῶ φαραὼ τὸ γένος [τοῦ] ἰωσήφ.
7:13. καὶ (and) ἐν (in) τῷ (unto-the-one) δευτέρῳ (unto-second) ἐγνωρίσθη ( it-was-acquainted-to ) Ἰωσὴφ ( an-Iosef ) τοῖς ( unto-the-ones ) ἀδελφοῖς ( unto-brethrened ) αὐτοῦ , ( of-it ,"καὶ (and) φανερὸν (en-manifested) ἐγένετο ( it-had-became ) τῷ (unto-the-one) Φαραὼ (unto-a-Farao,"τὸ (the-one) γένος (a-kindred) Ἰωσήφ. (of-an-Iosef)
7:13. et in secundo cognitus est Ioseph a fratribus suis et manifestatum est Pharaoni genus eiusAnd at the second time, Joseph was known by his brethren: and his kindred was made known to Pharao.
13. And at the second time Joseph was made known to his brethren; and Joseph’s race became manifest unto Pharaoh.
7:13. And on the second occasion, Joseph was recognized by his brothers, and his ancestry was made manifest to Pharaoh.
7:13. And at the second [time] Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.
And at the second [time] Joseph was made known to his brethren; and Joseph' s kindred was made known unto Pharaoh:

13: А когда (они пришли) во второй раз, Иосиф открылся братьям своим, и известен стал фараону род Иосифов.
7:13  καὶ ἐν τῶ δευτέρῳ ἀνεγνωρίσθη ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῶ φαραὼ τὸ γένος [τοῦ] ἰωσήφ.
7:13. et in secundo cognitus est Ioseph a fratribus suis et manifestatum est Pharaoni genus eius
And at the second time, Joseph was known by his brethren: and his kindred was made known to Pharao.
7:13. And on the second occasion, Joseph was recognized by his brothers, and his ancestry was made manifest to Pharaoh.
7:13. And at the second [time] Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:13: Joseph was made known - Gen 45:4.
Joseph's kindred ... - His relatives; his family, Gen 45:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: Joseph: Gen. 45:1-18, Gen 46:31-34, Gen 47:1-10
John Gill
7:13 And at the second time Joseph was made known to his brethren,.... That is, when the brethren of Joseph went a second time down to Egypt for corn, Joseph made himself known unto them, Gen 45:1.
And Joseph's kindred was made known unto Pharaoh; for though it was known before that he was an Hebrew, see Gen 39:17 yet it was not known of what family he was, who was his father, or his brethren, but now it was known, Gen 45:16.
7:147:14: Առաքեաց Յովսէփ եւ կոչեա՛ց զՅակոբ զհայր իւր, եւ զամենայն ազգատոհմն՝ ոգիս եւթանասուն եւ հինգ։
14. Յովսէփը մարդ ուղարկեց եւ բերել տուեց Յակոբին՝ իր հօրը եւ ամբողջ ազգատոհմին՝ եօթանասունհինգ հոգի:
14 Յովսէփ ղրկեց ու կանչեց իր հայրը Յակոբը ու բոլոր ազգատոհմը, եօթանասունըհինգ հոգի։
Առաքեաց Յովսէփ եւ կոչեաց զՅակովբ զհայր իւր եւ զամենայն ազգատոհմն, ոգիս եւթանասուն եւ հինգ:

7:14: Առաքեաց Յովսէփ եւ կոչեա՛ց զՅակոբ զհայր իւր, եւ զամենայն ազգատոհմն՝ ոգիս եւթանասուն եւ հինգ։
14. Յովսէփը մարդ ուղարկեց եւ բերել տուեց Յակոբին՝ իր հօրը եւ ամբողջ ազգատոհմին՝ եօթանասունհինգ հոգի:
14 Յովսէփ ղրկեց ու կանչեց իր հայրը Յակոբը ու բոլոր ազգատոհմը, եօթանասունըհինգ հոգի։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: Иосиф, послав, призвал отца своего Иакова и все родство свое, душ семьдесят пять.
7:14  ἀποστείλας δὲ ἰωσὴφ μετεκαλέσατο ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε,
7:14. ἀποστείλας (Having-set-off) δὲ (moreover,"Ἰωσὴφ (an-Iosef," μετεκαλέσατο ( it-called-with-unto ) Ἰακὼβ (to-an-Iakob) τὸν (to-the-one) πατέρα (to-a-father) αὐτοῦ (of-it) καὶ (and) πᾶσαν (to-all) τὴν (to-the-one) συγγένειαν (to-a-kindreding-together-of) ἐν ( in ) ψυχαῖς ( unto-breathings ) ἑβδομήκοντα ( unto-seventy ) πέντε , ( unto-five ,"
7:14. mittens autem Ioseph accersivit Iacob patrem suum et omnem cognationem in animabus septuaginta quinqueAnd Joseph sending, called thither Jacob, his father, and all his kindred, seventy-five souls.
14. And Joseph sent, and called to him Jacob his father, and all his kindred, threescore and fifteen souls.
7:14. Then Joseph sent for and brought his father Jacob, with all his kindred, seventy-five souls.
7:14. Then sent Joseph, and called his father Jacob to [him], and all his kindred, threescore and fifteen souls.
Then sent Joseph, and called his father Jacob to [him], and all his kindred, threescore and fifteen souls:

14: Иосиф, послав, призвал отца своего Иакова и все родство свое, душ семьдесят пять.
7:14  ἀποστείλας δὲ ἰωσὴφ μετεκαλέσατο ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε,
7:14. mittens autem Ioseph accersivit Iacob patrem suum et omnem cognationem in animabus septuaginta quinque
And Joseph sending, called thither Jacob, his father, and all his kindred, seventy-five souls.
7:14. Then Joseph sent for and brought his father Jacob, with all his kindred, seventy-five souls.
7:14. Then sent Joseph, and called his father Jacob to [him], and all his kindred, threescore and fifteen souls.
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
14: "Душ семьдесят пять..." - согласно с LXX, хотя в подлинном еврейском тексте считается только 70, каковому счету следует и Флавий (Археол. II:7, 4; VI:5, 6). Это число 70: по еврейскому тексту составляется после того, как к 66: душам пришедших с Иаковом в Египет (Быт XVI, 26) присоединяются еще Иосиф с двумя сыновьями и сам Иаков (там же, 27: ст. ). Перевод же LXX, вероятно, причисляет к ним еще внуков и правнуков Иосифа, упоминаемых в XLVI:20: - числом 5, сосчитывая, таким образом, не только переселившихся членов семейства Иакова, но и пребывавших уже в Египте, т. е. всю фамилию Иакова - все родство свое, кроме лиц женского пола.
Adam Clarke: Commentary on the Bible - 1831
7:14: Threescore and fifteen souls - There are several difficulties here, which it is hoped the reader will find satisfactorily removed in the note on Gen 46:20 (note). It is well known that in Gen 46:27, and in Deu 10:22, their number is said to be threescore and ten; but Stephen quotes from the Septuagint, which adds five persons to the account which are not in the Hebrew text, Machir, Gilead, Sutelaam, Taham, and Edem; but see the note referred to above.
Albert Barnes: Notes on the Bible - 1834
7:14: All his kindred - His father and family, Gen 45:17-28; 46:1-26.
Threescore and fifteen souls - Seventy-five persons. There has been much perplexity felt in the explanation of this passage. In Gen 46:26, Exo 1:5, and Deu 10:22, it is expressly said that the number which went down to Egypt consisted of 70 persons. The question is, in what way these accounts can be reconciled? It is evident that Stephen has followed the account which is given by the Septuagint. In Gen 46:27, that version reads, "But the sons of Joseph who were with him in Egypt were nine souls; all the souls of the house of Jacob which came with Jacob into Egypt were seventy-five souls." This number is made out by adding these nine souls to the 66 mentioned in Gen 46:26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The "names" of the sons of Ephraim and Manasseh are recorded in Ch1 7:14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew in the time of Stephen, may be wholly inexplicable to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: sent: Gen 45:9-11; Psa 105:23
threescore: Gen 46:12, Gen 46:26, Gen 46:27; Deu 10:22; Ch1 2:5, Ch1 2:6
John Gill
7:14 Then sent Joseph,.... Gifts and presents to his father, and wagons, to fetch down him and his family into Egypt, Gen 45:21.
and called his father Jacob to him, and all his kindred, threescore and fifteen souls; which seems to disagree with the account of Moses, who says, that "all the souls of the house of Jacob, which came into Egypt, were threescore and ten", Gen 46:27. But there is no contradiction; Moses and Stephen are speaking of different things; Moses speaks of the seed of Jacob, which came out of his loins, who came into Egypt, and so excludes his sons' wives; Stephen speaks of Jacob and all his kindred, among whom his sons' wives must be reckoned, whom Joseph called to him: according to Moses's account, the persons that came with Jacob into Egypt, who came out of his loins, and so exclusive of his sons' wives, were threescore and six; to which if we add Jacob himself, and Joseph who was before in Egypt, and who might be truly said to come into it, and his two sons that were born there, who came thither in his loins, as others in the account may be said to do, who were not yet born, when Jacob went down, the total number is threescore and ten, Gen 46:26 out of which take the six following persons, Jacob, who was called by Joseph into Egypt, besides the threescore and fifteen souls, and Joseph and his two sons then in Egypt, who could not be said to be called by him, and Hezron and Hamul, the sons of Pharez not yet born, and this will reduce Moses's number to sixty four; to which sixty four, if you add the eleven wives of Jacob's sons, who were certainly part of the kindred called and invited into Egypt, Gen 45:10 it will make up completely threescore and fifteen persons: or the persons called by Joseph maybe reckoned thus; his eleven brethren and sister Dinah, fifty two brother's children, to which add his brethren's eleven wives, and the amount is threescore and fifteen: so that the Jew (w) has no reason to charge Stephen with an error, as he does; nor was there any need to alter and corrupt the Septuagint version of Gen 45:27 to make it agree with Stephen's account; or to add five names in it, in Acts 7:20 as Machir, Galaad, Sutalaam, Taam, and Edom, to make up the number seventy five: and it may be observed, that the number is not altered in the version of Deut 10:22 which agrees with the Hebrew for seventy persons.
(w) R. Isaac Chizzuk Emuna, par. 2. c. 63. p. 450.
John Wesley
7:14 Seventy - five souls - So the seventy interpreters, (whom St. Stephen follows,) one son and a grandson of Manasseh, and three children of Ephraim, being added to the seventy persons mentioned Gen 46:27.
Robert Jamieson, A. R. Fausset and David Brown
7:14 threescore and fifteen souls--according to the Septuagint version of Gen 46:27, which Stephen follows, including the five children and grandchildren of Joseph's two sons.
7:157:15: Եւ է՛ջ Յակոբ յԵգիպտոս. եւ վախճանեցա՛ւ ինքն եւ հարքն մեր։
15. Եւ Յակոբը Եգիպտոս իջաւ, որտեղ եւ վախճանուեցին ինքը եւ մեր հայրերը:
15 Յակոբ Եգիպտոս գնաց, ուր մեռան ինք ու մեր հայրերը։
Եւ էջ Յակովբ յԵգիպտոս, եւ վախճանեցաւ ինքն եւ հարքն մեր:

7:15: Եւ է՛ջ Յակոբ յԵգիպտոս. եւ վախճանեցա՛ւ ինքն եւ հարքն մեր։
15. Եւ Յակոբը Եգիպտոս իջաւ, որտեղ եւ վախճանուեցին ինքը եւ մեր հայրերը:
15 Յակոբ Եգիպտոս գնաց, ուր մեռան ինք ու մեր հայրերը։
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7:1515: Иаков перешел в Египет, и скончался сам и отцы наши;
7:15  καὶ κατέβη ἰακὼβ εἰς αἴγυπτον. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν,
7:15. κατέβη ( it-had-stepped-down ) δὲ (moreover,"Ἰακὼβ (an-Iakob) [ εἰς "[ into ) Αἴγυπτον ]. ( to-an-Aiguptos ]." καὶ ( And ) ἐτελεύτησεν ( it-finished-of-unto ," αὐτὸς ( it ,"καὶ (and) οἱ (the-ones) πατέρες (fathers) ἡμῶν, (of-us,"
7:15. et descendit Iacob in Aegyptum et defunctus est ipse et patres nostriSo Jacob went down into Egypt. And he died, and our fathers.
15. And Jacob went down into Egypt; and he died, himself, and our fathers;
7:15. And Jacob descended into Egypt, and he passed away, and so did our fathers.
7:15. So Jacob went down into Egypt, and died, he, and our fathers,
So Jacob went down into Egypt, and died, he, and our fathers:

15: Иаков перешел в Египет, и скончался сам и отцы наши;
7:15  καὶ κατέβη ἰακὼβ εἰς αἴγυπτον. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν,
7:15. et descendit Iacob in Aegyptum et defunctus est ipse et patres nostri
So Jacob went down into Egypt. And he died, and our fathers.
7:15. And Jacob descended into Egypt, and he passed away, and so did our fathers.
7:15. So Jacob went down into Egypt, and died, he, and our fathers,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "И отцы наши..." - т. е. упомянутые патриархи - родоначальники 12: колен Израилевых.
Albert Barnes: Notes on the Bible - 1834
7:15: And died - Gen 49:33.
He and our fathers - The time which the Israelites remained in Egypt was 215 years, so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan.
And were carried over - Jacob himself was buried in the field of Macpelah by Joseph and his brethren, Gen. 1, 13. It is expressly said that the bones of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem, Jos 24:32; compare Gen 50:25. No mention is made in the Old Testament of their carrying the bones of any of the other patriarchs, but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honorable sepulchre together in the land of promise. Josephus (Antiq., book 2, chapter 8, section 2) says that "the posterity and sons of these men (of the brethren of Joseph), after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt." This is in accordance with the common opinion of the Jewish writers, that they were buried in Hebron. Yet the tradition is not uniform. Some of the Jews affirm that they were buried in Sychem (Kuinoel). As the Scriptures do not anywhere deny that the patriarchs were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance of strong probability to show that he was correct. At the time when this defense was delivered, "Sychem" was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course, the Jews would not be willing to concede that the Samaritans had the bones of their ancestors, and hence, perhaps the opinion had been maintained that they were buried in Hebron.
Into Sychem - This was a town or village near to Samaria. It was called Sichar (see the notes on Joh 4:5), "Shechem," and "Sychem." It is now called "Naplous" or "Napolose," and is ten miles from Shiloh, and about forty from Jerusalem, toward the north.
That Abraham bought - The word "Abraham" here has given rise to considerable perplexity, and it is now pretty generally conceded that it is a mistake. It is certain, from Gen 33:19 and Jos 24:32, that this piece of land was bought, not by Abraham, but by "Jacob," of the sons of Hamor, the father of Shechem. The land which "Abraham" purchased was the cave of Macpelah, of the sons of Heth, in Hebron, Gen. 23. Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however:
(1) That as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testament above.
(2) it is not at all probable that either Stephen or Luke would have committed such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history to commit an error like this.
(3) the "probability," therefore, is, that the error has arisen since; but how, is not known, nor is there any way of ascertaining. All the ancient versions agree in reading "Abraham." Only one manuscript reads "Abraham our father." Some have supposed, therefore, that it was written "which our father bought," and that some early transcriber inserted the name of Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb "bought" will be "Jacob," in verse 15, according with the fact. Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen's inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked that there is no decisive evidence of that, and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defense as it was delivered; and though the probability is that Stephen would not commit Such an error, yet, admitting that he did, it by no means proves that "Luke" was not inspired, or that Luke has committed any error in recording "what was actually said."
Of the sons of Emmor - In the Hebrew Gen 33:19, "the children of Hamor" - but different ways of rendering the same word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: Jacob: Gen 46:3-7; Num 20:15; Deu 10:22, Deu 26:5; Jos 24:4
died: Gen 49:33; Exo 1:6; Heb 11:21, Heb 11:22
John Gill
7:15 So Jacob went down into Egypt,.... At the invitation of his son Joseph:
and died, he, and our fathers; both Jacob and his twelve sons died in Egypt, though we have no account of the death of any of them, but Jacob and Joseph, particularly; only in general, that Joseph died, and all his brethren, and all that generation, Gen 49:33 Ex 1:6 the Syriac version adds "there", that is, in Egypt.
7:167:16: Եւ փոխեցան ՚ի Սիւքէ՛մ, եւ եդան յայրին զոր ստացաւ Աբրահամ գնոց արծաթոյ յորդւոցն Եմովրայ՝ ՚ի Սիւքէմ[2237]։ [2237] Օրինակ մի. Եւ եդան յայրի անդ։ Ոսկան. Յորդւոցն Եմօրայ որդւոյ Սիւքեմայ։
16. Նրանց մարմինները փոխադրուեցին Սիւքէմ եւ դրուեցին այն քարայրի մէջ, որն Աբրահամը արծաթով գնել էր Եմորի որդիներից՝ Սիւքէմում:
16 Սիւքէմ տարուելով՝ այն գերեզմանին մէջ դրուեցան, որ Աբրահամ արծաթով ծախու առեր էր Սիւքէմի հօրը Եմովրի որդիներէն։
Եւ փոխեցան ի Սիւքեմ եւ եդան յայրին զոր ստացաւ Աբրահամ գնոց արծաթոյ յորդւոցն Եմովրայ ի Սիւքեմ:

7:16: Եւ փոխեցան ՚ի Սիւքէ՛մ, եւ եդան յայրին զոր ստացաւ Աբրահամ գնոց արծաթոյ յորդւոցն Եմովրայ՝ ՚ի Սիւքէմ[2237]։
[2237] Օրինակ մի. Եւ եդան յայրի անդ։ Ոսկան. Յորդւոցն Եմօրայ որդւոյ Սիւքեմայ։
16. Նրանց մարմինները փոխադրուեցին Սիւքէմ եւ դրուեցին այն քարայրի մէջ, որն Աբրահամը արծաթով գնել էր Եմորի որդիներից՝ Սիւքէմում:
16 Սիւքէմ տարուելով՝ այն գերեզմանին մէջ դրուեցան, որ Աբրահամ արծաթով ծախու առեր էր Սիւքէմի հօրը Եմովրի որդիներէն։
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7:1616: и перенесены были в Сихем и положены во гробе, который купил Авраам ценою серебра у сынов Еммора Сихемова.
7:16  καὶ μετετέθησαν εἰς συχὲμ καὶ ἐτέθησαν ἐν τῶ μνήματι ᾧ ὠνήσατο ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν ἑμμὼρ ἐν συχέμ.
7:16. καὶ ( And ) μετετέθησαν ( they-were-placed-with ) εἰς ( into ) Συχὲμ ( to-a-Suchem ) καὶ (and) ἐτέθησαν (they-were-placed) ἐν ( in ) τῷ ( unto-the-one ) μνήματι ( unto-a-memorying-to ) ᾧ ( unto-which ) ὠνήσατο ( it-purchased-unto ," Ἀβραὰμ ( an-Abraam ,"τιμῆς (of-a-valuation) ἀργυρίου (of-a-silverlet) παρὰ ( beside ) τῶν ( of-the-ones ) υἱῶν ( of-sons ) Ἑμμὼρ ( of-an-Emmor ) ἐν ( in ) Συχέμ . ( unto-a-Suchem )
7:16. et translati sunt in Sychem et positi sunt in sepulchro quod emit Abraham pretio argenti a filiis Emmor filii SychemAnd they were translated into Sichem and were laid in the sepulchre that Abraham bought for a sum of money of the sons of Hemor, the son of Sichem.
16. and they were carried over unto Shechem, and laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem.
7:16. And they crossed over into Shechem, and they were placed in the sepulcher which Abraham bought for a sum of money from the sons of Hamor, the son of Shechem.
7:16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem.
And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem:

16: и перенесены были в Сихем и положены во гробе, который купил Авраам ценою серебра у сынов Еммора Сихемова.
7:16  καὶ μετετέθησαν εἰς συχὲμ καὶ ἐτέθησαν ἐν τῶ μνήματι ᾧ ὠνήσατο ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν ἑμμὼρ ἐν συχέμ.
7:16. et translati sunt in Sychem et positi sunt in sepulchro quod emit Abraham pretio argenti a filiis Emmor filii Sychem
And they were translated into Sichem and were laid in the sepulchre that Abraham bought for a sum of money of the sons of Hemor, the son of Sichem.
7:16. And they crossed over into Shechem, and they were placed in the sepulcher which Abraham bought for a sum of money from the sons of Hamor, the son of Shechem.
7:16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "И перенесены были в Сихем..." Из книги Иисуса Навина известно, что кости только Иосифа вынесены были из Египта при выходе оттуда евреев и погребены в Сихеме (Нав XXIV:32). Но древнее иудейское предание гласило, что кости и братьев Иосифа не были оставлены в Египте и, взятые вместе с костьми Иосифа, также погребены в Сихеме. Это предание, несомненно, и воспроизведено св. Стефаном. Об Иакове книга Бытия L:13; ср. XXIII гл. говорит, что он был погребен самим Иосифом и братьями его близ Хеврона в пещере, которую Авраам вместе с полем купил там для погребения Сарры.

"Во гробе, который купил Авраам ценою серебра у сынов Еммора Сихемова..." Здесь неточность, соединение двух различных мест Библии: гроб, который купил Авраам, был куплен не у сынов Еммора Сихемова, а у Ефрона Хеттеянина, пред Мамре (Быт L:13; ср. XXIII гл. той же книги). И обратно - гроб, купленный у сынов Еммора Сихемова, куплен не Авраамом, а Иаковом, внуком его (Быт XXXIII:19). Здесь, следовательно, или маленькая ошибка памяти, или просто фигуральное выражение, усвояющее дело внука его деду, как родоначальнику всего еврейского народа.
Adam Clarke: Commentary on the Bible - 1831
7:16: And were carried over to Sychem - "It is said, Gen 50:13, that Jacob was buried in the cave of the field of Machpelah before Mamre. And in Jos 24:32, and Exo 13:19, it is said that the bones of Joseph were carried out of Egypt by the Israelites, and buried in Shechem, which Jacob bought from the sons of Hamor the father of Shechem. As for the eleven brethren of Joseph, we are told by Josephus, Ant. lib. ii. cap. 8. sect. 2, that they were buried in Hebron, where their father had been buried. But, since the books of the Old Testament say nothing about this, the authority of Stephen (or of Luke here) for their being buried in Sychem is at least as good as that of Josephus for their being buried in Hebron." - Bp. Pearce.
We have the uniform consent of the Jewish writers that all the patriarchs were brought out of Egypt, and buried in Canaan, but none, except Stephen, mentions their being buried in Sychem. As Sychem belonged to the Samaritans, probably the Jews thought it too great an honor for that people to possess the bones of the patriarchs; and therefore have carefully avoided making any mention of it. This is Dr. Lightfoot's conjecture; and it is as probable as any other.
That Abraham bought for a sum of money - Two accounts seem here to be confounded:
1. The purchase made by Abraham of the cave and field of Ephron, which was in the field of Machpelah: this purchase was made from the children of Heth, Gen 23:3, Gen 23:10, Gen 23:17.
2. The purchase made by Jacob, from the sons of Hamor or Emmor, of a sepulchre in which the bones of Joseph were laid: this was in Sychem or Shechem, Gen 33:19; Jos 24:32.
The word Abraham, therefore, in this place, is certainly a mistake; and the word Jacob, which some have supplied, is doubtless more proper. Bp. Pearce supposes that Luke originally wrote, ὁ ωνησατο τιμης αργυριου, which he bought for a sum of money: i.e. which Jacob bought, who is the last person, of the singular number, spoken of in the preceding verse. Those who saw that the word ωνησατο, bought, had no nominative case joined to it, and did not know where to find the proper one, seem to have inserted Αβρααμ, Abraham, in the text, for that purpose, without sufficiently attending to the different circumstances of his purchase from that of Jacob's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: were: Of the two burying-places of the patriarchs, one was at Hebron, the cave and field which Abraham purchased of Ephron the Hittite (Gen 23:16, etc.); the other in Sychem, which Jacob (not Abraham) bought of the sons of Emmor (Gen 33:19). To remove this glaring discrepancy, Markland interprets παρα [Strong's G3844], from, as it frequently signifies with a genitive, and renders, "And were carried over to Sychem; and afterwards from among the descendants of Emmor, the father, or son, of Sychem, they were laid in the sepulchre which Abraham bought for a sum of money." This agrees with the account which Josephus gives of the patriarchs; that they were carried out of Egypt, first to Sychem, and then to Hebron, where they were buried. Exo 13:19; Jos 24:32
the sepulchre: Gen 33:9-20, Gen 35:19, Gen 49:29-32
Emmor: Gen. 34:2-31, Hamor, Shechem
Geneva 1599
7:16 And were (h) carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem.
(h) The patriarchs who were the sons of Jacob, though only Joseph is mentioned; (Josh 24:32).
John Gill
7:16 And were carried over into Sichem,.... The Syriac version reads in the singular number, "and he was translated into Sichem, and laid", &c. as if this was said of Jacob only, whereas he is not spoken of at all, only the fathers, the twelve patriarchs; for Jacob, though he was carried out of Egypt, he was not buried in Sichem, but in the cave of Machpelah, Gen 50:13. But Joseph and the rest of the patriarchs, who died in Egypt, when the children of Israel came out from thence, they brought their bones along with them, and buried them in Sichem: of the burial of Joseph there, there is no doubt, since it is expressly affirmed in Josh 24:32 and that the rest of the patriarchs were buried there, and not in Hebron, as Josephus asserts (x), may be concluded from hence; because in the cave of Machpelah at Hebron, there are never mentioned more in Jewish writers (y), than these four couple; Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; from whence, they say, Hebron was called Kirjath Arba, the city of four; as also, because it is the general consent of the Jews; and if they had not agreed in it, or said nothing about it, the thing is natural to suppose, that the children of Israel brought the bones of all the patriarchs out of Egypt, along with Joseph's (z); and since they buried the bones of Joseph in Sichem, it is most reasonable to believe, that the rest were buried there likewise; though it must be owned, that there is an entire silence about them, even when the sepulchre of Joseph is taken notice of: so R. Benjamin speaking of the Samaritans says (a),
"among them is the sepulchre of Joseph the righteous, the son of Jacob our father, on whom be peace, as it is said, Josh 24:32.''
And says another of their writers (b),
"from Sichem about a sabbath day's journey, in a village, called Belata, there Joseph the just was buried;''
but of the rest, no mention is made:
and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor, the father of Sichem; the last clause, the father "of Sichem", is left out in the Syriac version; and the Alexandrian copy reads it, "in Sichem"; as if it was the name of a place, and not of a man: the Vulgate Latin, Arabic, and Ethiopic versions read, "the son of Sichem"; whereas it is certain, that Sichem was the son of Emmor, or Hamor, Gen 33:19 unless it can be thought there were two Sichems, one that was the father of Emmor, and another that was his son: but the great difficulty is, how the sepulchre in which the fathers were laid at Sichem, can be said to be bought by Abraham of the sons of Emmor, when what Abraham bought was the field and cave of Machpelah; and that not of the sons of Emmor, but of the sons of Heth, and of Ephron, the son of Zohar the Hitrite, Gen 23:16. Whereas the parcel of ground in Sichem, bought of the sons of Emmor, the father of Sichem, was bought by Jacob, Gen 33:19. Various things are suggested, to reconcile this; some think the word Abraham is an interpolation, and that it should be read, which he (Jacob) bought; but to support this, no copy can be produced: others observe, that it may be read, which he bought for Abraham; that is, which Jacob bought for Abraham and his seed, as a pledge of the inheritance of the whole land, promised unto him; others think that by Abraham is meant a son of Abraham, that is, Jacob; as children are sometimes called by their father's name; as the Messiah is called David, and the like; but what best seems to remove the difficulty is, that the words refer to both places and purchases; to the field of Machpelah bought by Abraham, and to the parcel of field is Sichem bought by Jacob, of the sons of Emmor; for the words with the repetition of the phrase, "in the sepulchre", may be read thus; "and were laid in the sepulchre, that Abraham bought for a sum of money", and in the sepulchre (bought by Jacob) "of the sons of Emmor", the father of Sichem; or the words may be rendered thus, "they were carried over into Sichem, and laid in the sepulchre which Abraham bought for a sum of money, besides" that "of the sons of Emmor", the father "of Sichem"; namely, which Jacob bought, and in which Joseph was laid, Gen 33:19. And this agrees with Stephen's account and design, in the preceding verse; he observes, that Jacob died in Egypt, and all the twelve patriarchs; and here he tells us how they were disposed of, and where they were buried, both Jacob and his sons; they were removed from Egypt, and brought into the land of Canaan; Jacob, he was laid in the cave of Machpelah, in the sepulchre Abraham bought of the children of Heth; and Joseph and his brethren, they were laid in the sepulchre at Sichem, which Jacob bought of the sons of Emmor: upon the whole, the charge of several errors brought by the (c) Jew against Stephen appears to be groundless; the sum this sepulchre was bought for was an hundred pieces of money, Gen 33:19.
(x) Antiqu. l. 2. c. 8. sect. 2. (y) T. Bab. Sota, fol. 13. 1. Cippi Heb. p. 4. R. Benjamin. Itinerar. p. 48, 49. (z) T. Bab. Sota, fol. 13. Bava Kama, fol. 92. 1. Maccot fol. 11. 1. & Gloss. in ib. Bereshit, fol. 89. 1. Sepher Jasher apud Gaulmin. not. in Vita Mosis, l. 2. c. 2. p. 287. (a) ltinerar. p. 39. (b) Cippi Heb. p. 34. (c) R. Isaac Chizzuk Emuna, par. 2. c. 63. p. 450, 451.
John Wesley
7:16 And were carried over to Shechem - It seems that St. Stephen, rapidly running over so many circumstances of history, has not leisure (nor was it needful where they were so well known) to recite them all distinctly. Therefore he here contracts into one, two different sepulchres, places, and purchases, so as in the former history, to name the buyer, omitting the seller, in the latter, to name the seller, omitting the buyer. Abraham bought a burying place of the children of Heth, Gen. 23:1-20. There Jacob was buried. Jacob bought a field of the children of Hamor. There Joseph was buried. You see here, how St. Stephen contracts these two purchases into one. This concise manner of speaking, strange as it seems to us, was common among the Hebrews; particularly, when in a case notoriously known, the speaker mentioned but part of the story, and left the rest, which would have interrupted the current of his discourse, to be supplied in the mind of the hearer. And laid in the sepulchre that Abraham bought - The first land which these strangers bought was for a sepulchre. They sought for a country in heaven. Perhaps the whole sentence might be rendered thus: So Jacob went down into Egypt and died, he and our fathers, and were carried over to Shechem, and laid by the sons (that is, decendants) of Hamor, the father of Shechem, in the sepulchre that Abraham bought for a sum of money.
7:177:17: Իբրեւ մերձեցա՛ւ ժամանակ աւետեացն՝ զոր խոստացաւ Աստուած Աբրահամու, աճեաց ժողովուրդն՝ եւ բազմացա՛ւ յոյժ յԵգիպտոս[2238]. [2238] Յայլս պակասի. Եւ բազմացաւ յոյժ յԵգիպ՛՛։
17. Երբ մօտեցաւ աւետեաց ժամանակը, որ Աստուած խոստացել էր Աբրահամին, ժողովուրդը Եգիպտոսում աճեց եւ բազմացաւ,
17 Երբ մօտեցաւ խոստումին ատենը, որ Աստուած երդումով խոստացեր էր Աբրահամին, ժողովուրդը աճեցաւ ու շատցաւ Եգիպտոսի մէջ
Իբրեւ մերձեցաւ ժամանակ աւետեացն զոր խոստացաւ Աստուած Աբրահամու, աճեաց ժողովուրդն եւ բազմացաւ յոյժ յԵգիպտոս:

7:17: Իբրեւ մերձեցա՛ւ ժամանակ աւետեացն՝ զոր խոստացաւ Աստուած Աբրահամու, աճեաց ժողովուրդն՝ եւ բազմացա՛ւ յոյժ յԵգիպտոս[2238].
[2238] Յայլս պակասի. Եւ բազմացաւ յոյժ յԵգիպ՛՛։
17. Երբ մօտեցաւ աւետեաց ժամանակը, որ Աստուած խոստացել էր Աբրահամին, ժողովուրդը Եգիպտոսում աճեց եւ բազմացաւ,
17 Երբ մօտեցաւ խոստումին ատենը, որ Աստուած երդումով խոստացեր էր Աբրահամին, ժողովուրդը աճեցաւ ու շատցաւ Եգիպտոսի մէջ
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7:1717: А по мере, как приближалось время [исполниться] обетованию, о котором клялся Бог Аврааму, народ возрастал и умножался в Египте,
7:17  καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῶ ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν αἰγύπτῳ,
7:17. Καθὼς (Down-as) δὲ (moreover) ἤγγιζεν (it-was-nearing-to,"ὁ (the-one) χρόνος (an-interim,"τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) ἧς (of-which) ὡμολόγησεν (it-along-fortheed,"ὁ (the-one) θεὸς (a-Deity,"τῷ (unto-the-one) Ἀβραάμ, (unto-an-Abraam," ηὔξησεν ( it-procured ,"ὁ (the-one) λαὸς (a-people," καὶ ( and ) ἐπληθύνθη ( it-was-increased ) ἐν (in) Ἀἰγύπτῳ, (unto-an-Aiguptos,"
7:17. cum adpropinquaret autem tempus repromissionis quam confessus erat Deus Abrahae crevit populus et multiplicatus est in AegyptoAnd when the time of the promise drew near, which God had promised to Abraham, the people increased and were multiplied in Egypt.
17. But as the time of the promise drew nigh, which God vouchsafed unto Abraham, the people grew and multiplied in Egypt,
7:17. And when the time of the Promise that God had revealed to Abraham drew near, the people increased and were multiplied in Egypt,
7:17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt:

17: А по мере, как приближалось время [исполниться] обетованию, о котором клялся Бог Аврааму, народ возрастал и умножался в Египте,
7:17  καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῶ ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν αἰγύπτῳ,
7:17. cum adpropinquaret autem tempus repromissionis quam confessus erat Deus Abrahae crevit populus et multiplicatus est in Aegypto
And when the time of the promise drew near, which God had promised to Abraham, the people increased and were multiplied in Egypt.
7:17. And when the time of the Promise that God had revealed to Abraham drew near, the people increased and were multiplied in Egypt,
7:17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Время исполниться обетованию..." т. е. указанному выше - о том, что потомки Авраама выйдут из Египта (Быт XV:13-14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Stephen here goes on to relate,

I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence that in a little time they advanced from a family into a nation. 1. It was when the time of the promise drew nigh--the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings towards the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do a double work in a single day. 2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.

II. The extreme hardships which they underwent there, v. 18, 19. When the Egyptians observed them to increase in number they increased their burdens, in which Stephen observes three things:-- 1. Their base ingratitude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant (Ezek. xvi. 4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. "You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice Christ's disciples will increase and multiply."

III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him. 1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children: At that time, Moses was born (v. 20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, when their way is darkest, and their distress deepest. 2. He was exceedingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was asteios to Theo--fair towards God; he was sanctified from the womb, and this made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price. 3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him as her own son (v. 21); for those whom God designs to make special use of he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called ch. iv. 27) from the enemies that are gathered together against him. 4. He became a great scholar (v. 22): He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think that he had not so far forgotten the God of his fathers as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them. 5. He became a prime minister of state in Egypt. This seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spoke admirably good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it; and, in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that, notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.

IV. The attempts which Moses made to deliver Israel, which they spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this story (Exod. ii. 11-15), as does also that other construction which is put upon it by the apostle, Heb. xi. 24-26. There it is represented as an act of holy self-denial, here as a designed prelude to, or entrance upon, the public service he was to be called out to (v. 23): When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he showed himself as a public person, with a public character. 1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him (v. 24). Seeing one of his brethren suffer wrong, he was moved with compassion towards the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian, which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out, and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had either presence of mind or strength of body to do what he did, if he had not been clothed with such a divine power as evinced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer. 2. As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character (v. 26): He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion; why do you wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but, when he was to be Israel's judge and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and decided upon their complaints and appeals made to him, Exod. xviii. 16. But the contending Israelite that was most in the wrong thrust him away (v. 27), would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service: Wilt thou kill me, as thou didst the Egyptian yesterday? v. 28, charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no further attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, v. 29.

Now let us see how this serves Stephen's purpose. 1. They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had. 2. They persecuted him for disputing in defence of Christ and his gospel, in opposition to which they set up Moses and his law: "But," saith he, "you had best take heed," (1.) "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a prince and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a ruler and a judge over you." (2.) "Lest you hereby fare as your fathers fared, who for this were very justly left to die in their slavery, for the deliverance came not till forty years after. This will be the issue of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be." Matt. xxiii. 38, 39.
Albert Barnes: Notes on the Bible - 1834
7:17: The time of the promise - The time of the "fulfillment" of the promise.
The people grew ... - Exo 1:7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: when: Act 7:6; Gen 15:13-16; Pe2 3:8, Pe2 3:9
the people: Act 13:17; Exo 1:7-12, Exo 1:20; Psa 105:24, Psa 105:25
John Gill
7:17 But when the time of the promise drew nigh,.... That is, the time of the four hundred years; when God promised to deliver the seed of Abraham out of their affliction and servitude, and bring them into the land of Canaan to inherit it:
which God had sworn to Abraham; in Gen 15:13 for though there is no express mention made of an oath, yet there is a most solemn affirmation, which is equivalent to one; the Alexandrian copy and some others, and the Vulgate Latin version read,
which God promised unto Abraham; the people grew and multiplied in Egypt; see Ex 1:7 insomuch, that though their number were but threescore and ten when they went down to Egypt, and though various methods were taken to destroy them, and lessen their numbers, yet in little more than two hundred years, their number was increased to six hundred thousand, and three thousand and five hundred and fifty men, besides old men, women, and children, and besides two and twenty thousand Levites, Num 1:46. And it seems, that they multiplied the more towards the time when the promise of deliverance drew nigh to be accomplished, and even when they were the most afflicted, Ex 1:12.
John Wesley
7:17 Ex 1:7.
Robert Jamieson, A. R. Fausset and David Brown
7:17 But when--rather, "as."
the time of the promise--that is, for its fulfilment.
the people grew and multiplied in Egypt--For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt!
7:187:18: մինչեւ յարեաւ ա՛յլ թագաւոր յԵգիպտոս, որ ո՛չ ճանաչէր զՅովսէփ։
18. մինչեւ որ Եգիպտոսում ելաւ մի ուրիշ թագաւոր, որ չէր ճանաչում Յովսէփին:
18 Մինչեւ որ ուրիշ թագաւոր մը ելաւ, որ Յովսէփը չէր ճանչնար։
մինչեւ յարեաւ այլ թագաւոր յԵգիպտոս, որ ոչ ճանաչէր զՅովսէփ:

7:18: մինչեւ յարեաւ ա՛յլ թագաւոր յԵգիպտոս, որ ո՛չ ճանաչէր զՅովսէփ։
18. մինչեւ որ Եգիպտոսում ելաւ մի ուրիշ թագաւոր, որ չէր ճանաչում Յովսէփին:
18 Մինչեւ որ ուրիշ թագաւոր մը ելաւ, որ Յովսէփը չէր ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: до тех пор, как восстал иной царь, который не знал Иосифа.
7:18  ἄχρι οὖ ἀνέστη βασιλεὺς ἕτερος [ἐπ᾽ αἴγυπτον] ὃς οὐκ ᾔδει τὸν ἰωσήφ.
7:18. ἄχρι (unto-whilst) οὗ (of-which) ἀνέστη ( it-had-stood-up ," βασιλεὺς ( a-ruler-of ) ἕτερος ( different ," ἐπ' ( upon ) Αἴγυπτον , ( to-an-Aiguptos ," ὃς ( which ) οὐκ ( not ) ᾔδει ( it-had-come-have-seen ) τὸν ( to-the-one ) Ἰωσήφ . ( to-an-Iosef )
7:18. quoadusque surrexit rex alius in Aegypto qui non sciebat IosephTill another king arose in Egypt, who knew not Joseph.
18. till there arose another king over Egypt, which knew not Joseph.
7:18. even until another king, who did not know Joseph, rose up in Egypt.
7:18. Till another king arose, which knew not Joseph.
Till another king arose, which knew not Joseph:

18: до тех пор, как восстал иной царь, который не знал Иосифа.
7:18  ἄχρι οὖ ἀνέστη βασιλεὺς ἕτερος [ἐπ᾽ αἴγυπτον] ὃς οὐκ ᾔδει τὸν ἰωσήφ.
7:18. quoadusque surrexit rex alius in Aegypto qui non sciebat Ioseph
Till another king arose in Egypt, who knew not Joseph.
7:18. even until another king, who did not know Joseph, rose up in Egypt.
7:18. Till another king arose, which knew not Joseph.
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: "Восстал иной царь", - т. е. из новой династии, который не знал Иосифа. Прошло около 4: столетий со смерти Иосифа; царь был из другой династии, как кажется, даже не туземной; и не мудрено, что при тогдашних скудных средствах исторического знания он не имел вовсе сведений об Иосифе и его заслугах для Египта.
Adam Clarke: Commentary on the Bible - 1831
7:18: Which knew not Joseph - That is, did not approve of him, of his mode of governing the kingdom, nor of his people, nor of his God. See the note on Exo 1:8.
Albert Barnes: Notes on the Bible - 1834
7:18: Till another king arose - This is quoted from Exo 1:8. What was the "name" of this king is not certainly known. The "common" name of all the kings of Egypt was "Pharaoh," as "Caesar" became the common name of the emperors of Rome after the time of Julius Caesar: thus we say, Augustus Caesar, Tiberius Caesar, etc. It has commonly been supposed to have been the celebrated Rameses, the sixth king of the eighteenth dynasty, and the event is supposed to have occurred about 1559 years before the Christian era. M. Champollion supposes that his name was Mandonei, whose reign commenced in 1585 b. c., and ended 1565 years before Christ (Essay on the Hieroglyphic System, p. 94, 95). Sir Jas. G. Wilkinson supposes that it was Amosis, or Ames, the "first" king of the eighteenth dynasty (Manners and Customs of the Ancient Egyptians, vol. 1, pp. 42, 2nd ed.). "The present knowledge of Egyptian history is too imperfect to enable us to determine this point" (Prof. Hackett).
Which knew not Joseph - It can hardly be supposed that he would be ignorant of the name and deeds of Joseph; and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits which he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. National ingratitude has not been uncommon in the world, and a change of dynasty has often obliterated all memory of former obligations and compacts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: Exo 1:8
John Gill
7:18 Till another king arose,.... In, or over Egypt, as the Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions read; in Ex 1:8 it is a new king; the Jewish writers are divided about him, whether he was a different king from the former; or only so called, because he made new edicts (d):
"Rab and Samuel, one says a new one absolutely: and the other says, because his decrees were renewed; he that says a new one absolutely, (thinks so) because it is written a new one; and he who says, because his decrees are renewed (or he makes new decrees, he thinks so) from hence, because it is not written, and he died, and there reigned; and (it makes) for him that says, because his decrees are renewed, what is written, "who knew not Joseph"; what is the meaning of that, "who knew not Joseph?" that he was like one who knew not Joseph at all.''
The Septuagint version of Ex 1:8 renders it "another" king, as does Stephen here; another king from the Pharaoh of Joseph: the name of this was Ramesses Miamun; and one of the treasure cities built for him seems to be called after his name, Raamses, Ex 1:11. The Jews call him Talma (e) and by Theophilus of Antioch (f) he is called Tethmosis; and by Artapanus (g), Palmanotha: "which knew not Joseph"; nor what great things he had done, to the advantage of the Egyptian nation; he was acquainted with the history of him, and of his worthy deeds, and therefore had no regard to his people, as the other Pharaoh had Josephus (h) says, the kingdom was translated to another family; which might be the reason why he was not known, nor his friends taken notice of: Aben Ezra says, he was not of the seed royal; wherefore it is written, "and there arose"; he the kingdom, and had not a just right and title so that being a stranger, it is no wonder that he should not know Joseph; Jarchi's note is,
"he made himself as if he did not know him''
he dissembled, he pretended ignorance of him, because he would show no respect unto his people. Beza's ancient copy, and another in the Bodleian library, read, "which remembered not Joseph".
(d) T. Bab. Erubin, fol. 53. 1. & Sota, fol. 11. 1. (e) Juchasin, fol. 135. 2. (f) Ad Autolycum, l. 3. p. 130. (g) Apud Euseb. de prep. Evangel. l. 9. c. 27. (h) Antiqu. l. 2. c. 9. sect. 1.
John Wesley
7:18 Another king - Probably of another family.
7:197:19: Նա՝ հնարեցա՛ւ ազգին մերում, եւ չարչարեաց զհարսն մեր, առնել ընկեցի՛կ զմանկունս նոցա զի մի՛ ապրեսցին[2239]։ [2239] Ոմանք. Եւ չարչարեալ զհարսն։
19. Նա հնարքներ բանեցրեց ընդդէմ մեր ազգի եւ չարչարեց մեր հայրերին՝ նրանց զաւակներին ընկեցիկ անել տալով, որ չապրեն:
19 Անիկա միջոցներ բանեցուց մեր ազգին դէմ ու չարչարեց մեր հայրերը, մինչեւ անգամ անոնց տղաքը դուրս ձգել տալով, որպէս զի չապրին։
Նա հնարեցաւ ազգին մերում, եւ չարչարեաց զհարսն մեր առնել ընկեցիկ զմանկունս նոցա զի մի՛ ապրեսցին:

7:19: Նա՝ հնարեցա՛ւ ազգին մերում, եւ չարչարեաց զհարսն մեր, առնել ընկեցի՛կ զմանկունս նոցա զի մի՛ ապրեսցին[2239]։
[2239] Ոմանք. Եւ չարչարեալ զհարսն։
19. Նա հնարքներ բանեցրեց ընդդէմ մեր ազգի եւ չարչարեց մեր հայրերին՝ նրանց զաւակներին ընկեցիկ անել տալով, որ չապրեն:
19 Անիկա միջոցներ բանեցուց մեր ազգին դէմ ու չարչարեց մեր հայրերը, մինչեւ անգամ անոնց տղաքը դուրս ձգել տալով, որպէս զի չապրին։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: Сей, ухищряясь против рода нашего, притеснял отцов наших, принуждая их бросать детей своих, чтобы не оставались в живых.
7:19  οὖτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας [ἡμῶν] τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζῳογονεῖσθαι.
7:19. οὗτος (The-one-this) κατασοφισάμενος ( having-wisened-down-to ) τὸ ( to-the-one ) γένος ( to-a-kindred ) ἡμῶν (of-us) ἐκάκωσεν ( it-en-disrupted ) τοὺς (to-the-ones) πατέρας (to-fathers) τοῦ (of-the-one) ποιεῖν (to-do-unto) τὰ (to-the-ones) βρέφη (to-babes) ἔκθετα ( to-placed-out ) αὐτῶν (of-them) εἰς (into) τὸ (to-the-one) μὴ (lest) ζωογονεῖσθαι . ( to-be-life-generateed-unto )
7:19. hic circumveniens genus nostrum adflixit patres ut exponerent infantes suos ne vivificarenturThis same, dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive.
19. The same dealt subtilly with our race, and evil entreated our fathers, that they should cast out their babes to the end they might not live.
7:19. This one, encompassing our kindred, afflicted our fathers, so that they would expose their infants, lest they be kept alive.
7:19. The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live:

19: Сей, ухищряясь против рода нашего, притеснял отцов наших, принуждая их бросать детей своих, чтобы не оставались в живых.
7:19  οὖτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας [ἡμῶν] τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζῳογονεῖσθαι.
7:19. hic circumveniens genus nostrum adflixit patres ut exponerent infantes suos ne vivificarentur
This same, dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive.
7:19. This one, encompassing our kindred, afflicted our fathers, so that they would expose their infants, lest they be kept alive.
7:19. The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
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
19: "Принуждая бросать детей своих..." - tou poiein elqeta ta brefh autwn eiV to mh zwogoneisqai... - слав.: уморити младенцы их и не оживити... Буквально - делать выброшенными младенцев их, чтобы им не жить (Исх I:16-22).
Adam Clarke: Commentary on the Bible - 1831
7:19: The same dealt subtilty - Οὑτος κατασοφισαμενος, A word borrowed from the Septuagint, who thus translate the Hebrew נהחכמה לו nithchokmah lo, let us deal wisely with it, i.e. with cunning and deceit, as the Greek word implies; and which is evidently intended by the Hebrew. See Gen 27:35, Thy brother came with subtilty, which the Targumist explains by בחוכמא be-chokma, with wisdom, that is, cunning and deceit. For this the Egyptians were so remarkable that αιγυπτιαζειν, to Egyptize, signified to act cunningly, and to use wicked devices. Hence the Jews compared them to foxes; and it is of them that Canticles, Sol 2:15, is understood by the rabbins: Take us the little foxes which spoil our vines; destroy the Egyptians, who, having slain our male children, sought to destroy the name of Israel from the face of the earth.
To the end they might not live - Might not grow up and propagate, and thus build up the Hebrew nation.
Albert Barnes: Notes on the Bible - 1834
7:19: Dealt subtilly - He acted deceitfully; he used fraud. The cunning or deceitful attempt which is referred to, is his endeavour to weaken and destroy the Jewish people by causing their male children to be put to death, Exo 1:22.
Our kindred - Our nation, or our ancestors.
And evil-entreated - Was unjust and cruel toward them.
So that ... - For that purpose, or to "cause" them to cast them out. He dealt with them in this cruel manner, hoping that the Israelites themselves would destroy their own sons, that they might not grow up to experience the same sufferings as their fathers had. The cunning or subtilty of Pharaoh extended to everything that he did to oppress, to keep under, and to destroy the children of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: Exo 1:9-22; Psa 83:4, Psa 83:5, Psa 105:25, Psa 129:1-3; Rev 12:4, Rev 12:5
Geneva 1599
7:19 The same (i) dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
(i) He devised a subtle plan against our stock, in that he commanded all the males to be cast out.
John Gill
7:19 The same dealt subtilly with our kindred,.... See Ex 1:10 he took crafty, and yet cruel methods, to diminish the children of Israel, and to humble them; weakening their strength by labour, that they might not be able to beget children; ordering the Hebrew midwives to kill all the males that were born; and charging all his people to drown such male children that should escape the hands of the midwives;
and evil entreated our fathers; keeping them to hard labour, in mortar and brick, and all rural service; in which he made them to serve with rigour, and thereby made their lives bitter to them; employing them in building cities, pyramids, walls, and towers; making ditches, throwing up trenches, cutting watercourses, and turning rivers, with other things; which he added, setting taskmasters over them, to afflict them with burdens:
so that they cast out their young children, or "by making their children cast outs": or as the Arabic version renders it, "by making that their children should be cast out": that is, by ordering his people to expose them to ruin, and to cast them in the rivers; and so the Syriac version, "and he commanded that their children be cast out"; for this refers to Pharaoh, and his orders to his officers and people, to cast out the male children of the Israelites; and not to the parents of the children, which our version and the Vulgate Latin incline to: for though Moses's mother, after she had hid him three months, put him into an ark of bulrushes, and laid him among the flags by the river's side, yet that was in order to save his life: whereas the end of the casting out of these young children was as follows,
to the end they might not live: for this has not respect unto the parents of the children, that they might not increase or multiply their offspring, but to the young children, that they being cast into the waters, might perish, and not live and become men; the Ethiopic version is rather a paraphrase, "and he commanded that they should kill every male that was born".
John Wesley
7:19 Exposed - Cast out to perish by hunger or wild beasts.
7:207:20: Յորում ժամանակի ծնաւ Մովսէս, եւ էր կայտա՛ռ առաջի Աստուծոյ. որ եւ սնա՛ւ ՚ի տան հօր իւրոյ ամիսս երիս[2240]։ [2240] Ոմանք. Ծնաւ եւ Մովսէս... ուր եւ սնաւ։
20. Այդ ժամանակում ծնուեց նաեւ Մովսէսը, որն Աստծու առաջ վայելուչ էր եւ որն իր հօր տանը մեծացաւ երեք ամիս.
20 Այն ժամանակ Մովսէսը ծնաւ, որ Աստուծոյ առջեւ գեղեցիկ էր եւ իր հօրը տունը մեծցաւ երեք ամիս։
Յորում ժամանակի ծնաւ եւ Մովսէս, եւ էր կայտառ առաջի Աստուծոյ, որ եւ սնաւ ի տան հօր իւրոյ ամիսս երիս:

7:20: Յորում ժամանակի ծնաւ Մովսէս, եւ էր կայտա՛ռ առաջի Աստուծոյ. որ եւ սնա՛ւ ՚ի տան հօր իւրոյ ամիսս երիս[2240]։
[2240] Ոմանք. Ծնաւ եւ Մովսէս... ուր եւ սնաւ։
20. Այդ ժամանակում ծնուեց նաեւ Մովսէսը, որն Աստծու առաջ վայելուչ էր եւ որն իր հօր տանը մեծացաւ երեք ամիս.
20 Այն ժամանակ Մովսէսը ծնաւ, որ Աստուծոյ առջեւ գեղեցիկ էր եւ իր հօրը տունը մեծցաւ երեք ամիս։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: В это время родился Моисей, и был прекрасен пред Богом. Три месяца он был питаем в доме отца своего.
7:20  ἐν ᾧ καιρῶ ἐγεννήθη μωϊσῆς, καὶ ἦν ἀστεῖος τῶ θεῶ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῶ οἴκῳ τοῦ πατρός·
7:20. ἐν (In) ᾧ (unto-which) καιρῷ (unto-a-time) ἐγεννήθη (it-was-generated-unto) Μωυσῆς, (a-Mouses,"καὶ (and) ἦν (it-was) ἀστεῖος ( town-belonged ) τῷ (unto-the-one) θεῷ: (unto-a-Deity) ὃς (which) ἀνετράφη (it-had-been-nourished-up) μῆνας ( to-months ) τρεῖς ( to-three ) ἐν (in) τῷ (unto-the-one) οἴκῳ (unto-a-house) τοῦ (of-the-one) πατρός: (of-a-father)
7:20. eodem tempore natus est Moses et fuit gratus Deo qui nutritus est tribus mensibus in domo patris suiAt the same time was Moses born: and he was acceptable to God. Who was nourished three months in his father's house.
20. At which season Moses was born, and was exceeding fair; and he was nourished three months in his father’s house:
7:20. In the same time, Moses was born. And he was in the grace of God, and he was nourished for three months in the house of his father.
7:20. In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:
In which time Moses was born, and was exceeding fair, and nourished up in his father' s house three months:

20: В это время родился Моисей, и был прекрасен пред Богом. Три месяца он был питаем в доме отца своего.
7:20  ἐν ᾧ καιρῶ ἐγεννήθη μωϊσῆς, καὶ ἦν ἀστεῖος τῶ θεῶ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῶ οἴκῳ τοῦ πατρός·
7:20. eodem tempore natus est Moses et fuit gratus Deo qui nutritus est tribus mensibus in domo patris sui
At the same time was Moses born: and he was acceptable to God. Who was nourished three months in his father's house.
7:20. In the same time, Moses was born. And he was in the grace of God, and he was nourished for three months in the house of his father.
7:20. In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:
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
20: "Был прекрасен пред Богом..." - hn asteioV t qe..., точнее слав.: "бе угоден Богови..." Разумеется необычайная красота младенца Моисея.
Adam Clarke: Commentary on the Bible - 1831
7:20: Moses - was exceeding fair - ΑϚειος τῳ Θεῳ, Was fair to God, i.e. was divinely beautiful. See the note on Exo 2:2.
Albert Barnes: Notes on the Bible - 1834
7:20: In which time ... - During this period of oppression. See Exo 2:2, etc.
Was exceeding fair - Greek: "was fair to God"; properly rendered, "was very handsome." The word "God" in the Greek here in accordance with the Hebrew usage, by which anything that is "very handsome, lofty, or grand" is thus designated. Thus, Psa 36:7, "mountains of God," mean lofty mountains; Psa 80:11, "cedars of God," mean lofty, beautiful cedars. Thus, Nineveh is called "a great city to God" (Jon 3:3, Greek), meaning a very great city. The expression here simply means that Moses was "very fair," or handsome. Compare Heb 11:23, where he is called "a proper child"; that is, a "handsome child." It would seem from this that Moses was preserved by his mother on account of his "beauty"; and this is hinted at in Exo 2:2. And it would also seem from this that Pharaoh had succeeded by his oppressions in what he had attempted; and that it was not unusual for parents among the Jews to expose their children, or to put them to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: Moses: Exo 2:2-10
and was: Sa1 16:12; Heb 11:23
exceeding fair: or, fair to God
Geneva 1599
7:20 In which time Moses was born, and was (k) exceeding fair, and nourished up in his father's house three months:
(k) This child was born through God's merciful goodness and favour, to be of a lovely and fair countenance.
John Gill
7:20 In which time Moses was born,.... The word Moses, is differently written in the New Testament; sometimes Moses, as here, sometimes Mo-yses, as in Acts 7:35 sometimes Mo-yseus, as in Acts 15:1 and sometimes Moseus, as in Rom 5:14. He had his name from the Hebrew word, which signifies "to draw", Ps 18:16 according to the reason of it given by Pharaoh's daughter,
she called his name Moses; and she said, because I drew him out of the water, Ex 2:10 Though Josephus (i), Philo (k), and others (l), make it to be an Egyptian name; the former of which serves, that the Egyptians call water "Mo", and "yses", such who are saved from water; wherefore compounding the name of both, they gave it to him: though according to Aben Ezra (m), his name in the Egyptian language was Monios; his words are these,
"the name of Moses is interpreted out of the Egyptian language into the Hebrew language, for his name in the Egyptian language was Monios; and so it is written in a book of agriculture, translated out of the Egyptian language into the Arabic, and also in the books of some Greek writers.''
Moses had many names, as a Jewish chronologer observes (n);
"Pharaoh's daughter called his name Moses; his father called him Chabar, or Heber; his mother called him Jekuthiel; and his sister called him Jether (perhaps Jared, since this was one of his names); and his brethren called him Abizanoah; and Kohath called him Abi Socos; and the Israelites called him Shemaiah ben Nathaneel, and sometimes Tobiah, sometimes Shemaiah, and sometimes Sopher; but the Egyptians called him Monios.''
For "Mo", in the Egyptian language, signifies "water", and "Ni" is "out"; and so both together signify, "out of the water", which agrees with the Hebrew etymology of his name. Now he was born at the time that orders were given by Pharaoh to cast all the male children of the Israelites into the rivers, to drown them; Moses was born, whose parents were Amram and Jochebed, of the tribe of Levi; he was born, according to the Jews (o), on the seventh day of Adar, or February:
and was exceeding fair; or "fair to God"; divinely fair and beautiful; and so Pharaoh's daughter, acccording to Josephus, said to her father, that she had brought up a child that was (p) "in form divine": and so the Jews say (q), that his form was as an angel of God; or he was fair in the sight of God, as the Ethiopic version; the Syriac version renders it, "he was dear to God"; and the Vulgate Latin version, grateful to God; was well-pleasing to him, in whom he delighted, having designed to do great things by him: or "fair by God": he had a peculiar beauty put upon him by God; partly to engage his parents the more to seek the preservation of him; and partly to engage the affection of Pharaoh's daughter to him, when she should see him. Justin the historian (r) makes mention of his extraordinary beauty, for which he was praised; but very wrongly makes him to be the son of Joseph; and the account Josephus gives of it, is very remarkable (s);
"as to beauty, says he, no man could be so out of love with it, as to see the goodly form of Moses, and not be amazed; it happened to many who met him, as he was carried along the way, that they would turn back at the sight of the child, and neglect their business, to indulge themselves with the sight of him; for such was the loveliness of the child, that it detained those that saw him.''
The Arabic version renders it, he "was consecrated by a vow to God"; but of this we have no account: the Jews say (t), that
"the Spirit of God came upon Miriam, and she prophesied; saying, behold a son shall be born to my father and to my mother at this time, who shall save Israel out of the hand of the Egyptians--and it is further said, that at the time of his birth, the whole house was filled with a great light, as the light of the sun and moon;''
upon which they had raised expectations of him: though this phrase, "fair to God", may be only an Hebraism, just as Niniveh is said to be a city "great to God", i.e. exceeding great, Jon 3:3 it being usual with the Jews to join the word God to an adjective, to express the superlative degree; and so it is rightly rendered here, "exceeding fair: and nourished up in his father's house three months"; so long he was hid by his mother there, which was a great instance of her faith; see Ex 2:2. The reason why he was kept no longer there was, because as the Jews say (u), the three months after Jochebed was delivered of a son, the thing was known in the house of Pharaoh, wherefore she could hide him no longer.
(i) Antiqu. l. 2. c. 9, sect. 6. (k) De Vita Mosis, l. 1. p. 605. (l) Clement. Alexandrin. Stromat, l. 1. p. 343. (m) Comment. in Exod. ii. 10. (n) Shalshalet Hakabala, fol. 5. 2. Vid. Targum in 1 Chron. iv. 18 Vajikra Rabba, sect. 1. fol. 146. 3. (o) T. Bab. Kiddushin, fol. 38. 1. Shemot Rabba, sect. 1. fol. 91. 2. Targum Jon in Deut. xxxiii. 5. (p) Antiqu. l. 2. c. 9. sect. 7. (q) Pirke Eliezer, c. 48. (r) L. 36. c. 2. (s) Antiqu. l. 2. c. 9. sect. 6. Vid. Shemot Rabba, sect. 1. fol. 91. 3. (t) Heb. Chronicon Mosis, fol. 3. 1. Jarchi in Exod. ii. 2. Shemot Rabba, sect. 1. fol. 91. 1. (u) Ib. col. 2.
John Wesley
7:20 In which time - A sad but a seasonable time. Ex 2:2.
Robert Jamieson, A. R. Fausset and David Brown
7:20 In which time--of deepest depression.
Moses was born--the destined deliverer.
exceeding fair--literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on Heb 11:23).
7:217:21: Եւ յընկեցիկն առնել զնա՝ եբարձ զնա դուստրն փարաւոնի, եւ սնոյց զնա ի՛ւր յորդեգիրս[2241]։ [2241] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ դուստր, նշանակեն՝ Թերմութիս անուն. կամ՝ Թերմովթէս է անուն։
21. եւ երբ նրան ընկեցիկ արեցին, Փարաւոնի դուստրը նրան վերցրեց եւ նրան մեծացրեց որպէս իրեն որդեգիր:
21 Երբ անիկա դուրս ձգուեցաւ, Փարաւոնին աղջիկը զանիկա վերցուց եւ իբրեւ իր որդին մեծցուց։
Եւ յընկեցիկն առնել զնա` եբարձ զնա դուստրն փարաւոնի, եւ սնոյց զնա իւր յորդեգիրս:

7:21: Եւ յընկեցիկն առնել զնա՝ եբարձ զնա դուստրն փարաւոնի, եւ սնոյց զնա ի՛ւր յորդեգիրս[2241]։
[2241] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ դուստր, նշանակեն՝ Թերմութիս անուն. կամ՝ Թերմովթէս է անուն։
21. եւ երբ նրան ընկեցիկ արեցին, Փարաւոնի դուստրը նրան վերցրեց եւ նրան մեծացրեց որպէս իրեն որդեգիր:
21 Երբ անիկա դուրս ձգուեցաւ, Փարաւոնին աղջիկը զանիկա վերցուց եւ իբրեւ իր որդին մեծցուց։
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: А когда был брошен, взяла его дочь фараонова и воспитала его у себя, как сына.
7:21  ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
7:21. ἐκτεθέντος (of-having-been-placed-out) δὲ (moreover) αὐτοῦ (of-it) ἀνείλατο ( it-sectioned-up ) αὐτὸν (to-it," ἡ ( the-one ) θυγάτηρ ( a-daughter ) Φαραὼ ( of-a-Farao ) καὶ (and) ἀνεθρέψατο ( it-nourished-up ) αὐτὸν (to-it) ἑαυτῇ ( unto-self ) εἰς ( into ) υἱόν . ( to-a-son )
7:21. exposito autem illo sustulit eum filia Pharaonis et enutrivit eum sibi in filiumAnd when he was exposed, Pharao's daughter took him up and nourished him for her own son.
21. and when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
7:21. Then, having been abandoned, the daughter of Pharaoh took him in, and she raised him as her own son.
7:21. And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
And when he was cast out, Pharaoh' s daughter took him up, and nourished him for her own son:

21: А когда был брошен, взяла его дочь фараонова и воспитала его у себя, как сына.
7:21  ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
7:21. exposito autem illo sustulit eum filia Pharaonis et enutrivit eum sibi in filium
And when he was exposed, Pharao's daughter took him up and nourished him for her own son.
7:21. Then, having been abandoned, the daughter of Pharaoh took him in, and she raised him as her own son.
7:21. And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:21: Was cast out - When he was exposed on the banks of the Nile, Exo 2:3.
And nourished him - Adopted him, and treated him as her own son, Exo 2:10. It is implied in this that he was educated by her. An adopted son in the family of Pharaoh would be favored with all the advantages which the land could furnish for an education.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: when: Exo 2:2-10; Deu 32:26
for: Heb 11:24
John Gill
7:21 And when he was cast out,.... Into the river, or by the river, as some copies read; the Syriac version adds, by his own people; by his father and mother and sister; who might be all concerned in it, and were privy to it; and which was done after this manner; his mother perceiving she could keep him no longer, made an ark of bulrushes, daubed with slime and pitch, into which she put him; and then laid it in the flags, by the river's side, and set his sister Miriam at a proper distance, to observe what would be done to him, Ex 2:3.
Pharaoh's daughter took him up; her name, according to Josephus (w), was "Thermuthis"; she is commonly, by the Jews (x), called "Bithiah"; and by Artapanus in Eusebius (y), she is called "Merrhis". This princess coming down to the river to wash, as she and her maidens were walking by the river side, spied the ark in which the child was laid, among the flags, and ordered one of her maids to go and fetch it; and which being done by her orders, is attributed to her; and opening the ark, she was struck at once with the loveliness of the babe, and being filled with compassion to it, which wept, she took him,
and nourished him for her own son: not that she took him to the king's palace, and brought him up there, but the case was this; Miriam the sister of Moses, observing what was done, and perceiving the inclination of Pharaoh's daughter to take care of the child, offered to call an Hebrew nurse, to nurse the child for her; to which she agreed, and accordingly went and fetched her own and the child's mother, who took it upon wages, and nursed it for her; and when it was grown, brought it to her, who adopted it for her son, Ex 2:5. According to Josephus (z), and some other Jewish writers (a), so it was, that when the child was taken out of the ark, the breast was offered it by several Egyptian women, one after another, and it refused to suck of either of them; and Miriam being present, as if she was only a bystander and common spectator, moved that an Hebrew woman might be sent for; which the princess approving of, she went and called her mother, whose breast the child very readily sucked; and at the request of the princess she took and nourished it for her: according to Philo the Jew (b), this princess was the king's only daughter, who had been a long time married, but had had no children, of which she was very desirous; and especially of a son, that might succeed in the kingdom, that so the crown might not pass into another family; and then relating how she came with her maidens to the river, and found the child; and how that the sister of it, by her orders, fetched an Hebrew nurse to her, which was the mother of the child, who agreed to nurse it for her; he suggests that from that time she gave out she was with child and feigned a big belly, that so the child might be thought to be ' "genuine, and not counterfeit": but according to Josephus (c), she adopted him for her son, having no legitimate offspring, and brought him to her father, and told him how she had taken him out of the river, and had nourished him; (Josephus uses the same word as here;) and that she counted of him to make him her son, and the successor of his kingdom; upon which Pharaoh took the child into his arms, and embraced him, and put his crown upon him; which Moses rolling off, cast to the ground, and trampled upon it with his feet: other Jewish writers say (d), that he took the crown from off the king's head, and put it on his own; upon which, the magicians that were present, and particularly Balaam, addressed the king, and put him in mind of a dream and prophecy concerning the kingdom being taken from him, and moved that the child might be put to death; upon which his daughter snatched it up, and saved it, the king not being forward to have it destroyed: and they also tell this story as a means of saving it, that Jethro who was sitting by, or Gabriel in the form of one of the king's princes, suggested that the action of the child was not to be regarded, since it had no knowledge of what it did; and as a proof of it, proposed that there might be brought in a dish, a coal of fire, and a piece of gold, or a precious stone; and that if he put out his hand and laid hold on the piece of gold, or precious stone, then it would appear that he had knowledge, and deserved death; but if he took the coal, it would be a plain case that he was ignorant, and should be free: the thing took with the king and his nobles, and trial was made, and as the child put out his hand to lay hold on the piece of gold or precious stone, the angel Gabriel pushed it away, and he took the coal, and put it to his lips, and to the end of his tongue; which was the cause of his being slow of speech, and of a slow tongue: by comparing Philo's account with this text, one would be tempted to think that Pharaoh's daughter did really give out, that Moses was her own son; and the author of the epistle to the Hebrews seems to confirm this, Heb 11:24 who says, "that Moses denied to be called, or that he was the son of Pharaoh's daughter"; as the words may be rendered.
(w) Antiqu. l. 2. c. 9. sect. 5, 7. & l0, 12. (x) Targum in 1 Chron. iv. 18. Shemot Rabba, sect. 1. fol. 91. 3. Vajikra Rabba, sect. 1. fol. 146. 3. & Pirke Eliezer, c. 48. T. Bab. Megilla, fol. 13. 1. & Derech Eretz Zuta, c. 1. fol. 19. 1. & Chronicon Mosis, fol. 4. l. (y) De prepar. Evangel l. 9. c. 27. (z) Antiqu. l. 2. c. 9. sect. 5. (a) Shemot Rabba, sect. 1. fol. 91. 3. Heb. Chronicon Mosis, fol. 4. 1. Jarchi in Exod. ii. 7. (b) De Vita Mosis, l. 1. p. 604, 605. (c) Antiqu. l. 2. c. 9. sect. 7. (d) Shemot Rabba, sect. 1. fol. 91. 3. Chronicoa Mosis, fol. 4. 2. Shalshalet Hakabala, fol. 5. 2.
John Wesley
7:21 Pharaoh's daughter took him up - By which means, being designed for a kingdom, he had all those advantages of education, which he could not have had, if he had not been exposed.
7:227:22: Եւ վարժեցա՛ւ Մովսէս ամենայն իմաստութեամբ Եգիպտացւոցն. եւ էր զօրաւո՛ր բանիւք եւ գործովք իւրովք[2242]։ [2242] Ոմանք. Իմաստութեամբն Եգիպտացւոց։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ վարժեցաւ նշանակեն՝ խրատեցաւ։
22. Մովսէսը եգիպտացիների ամբողջ իմաստութեամբ կրթուեց եւ զօրաւոր էր իր խօսքերով եւ գործերով:
22 Մովսէս Եգիպտացիներուն բոլոր իմաստութիւնովը վարժուեցաւ եւ զօրաւոր էր իր խօսքերովը ու գործերովը։
Եւ վարժեցաւ Մովսէս ամենայն իմաստութեամբ Եգիպտացւոցն, եւ էր զօրաւոր բանիւք եւ գործովք իւրովք:

7:22: Եւ վարժեցա՛ւ Մովսէս ամենայն իմաստութեամբ Եգիպտացւոցն. եւ էր զօրաւո՛ր բանիւք եւ գործովք իւրովք[2242]։
[2242] Ոմանք. Իմաստութեամբն Եգիպտացւոց։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ վարժեցաւ նշանակեն՝ խրատեցաւ։
22. Մովսէսը եգիպտացիների ամբողջ իմաստութեամբ կրթուեց եւ զօրաւոր էր իր խօսքերով եւ գործերով:
22 Մովսէս Եգիպտացիներուն բոլոր իմաստութիւնովը վարժուեցաւ եւ զօրաւոր էր իր խօսքերովը ու գործերովը։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: И научен был Моисей всей мудрости Египетской, и был силен в словах и делах.
7:22  καὶ ἐπαιδεύθη μωϊσῆς [ἐν] πάσῃ σοφίᾳ αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.
7:22. καὶ (And) ἐπαιδεύθη (it-was-childed-of) Μωυσῆς (a-Mouses) πάσῃ (unto-all) σοφίᾳ (unto-a-wisdoming-unto) Αἰγυπτίων , ( of-Aiguptos-belonged ,"ἦν (it-was) δὲ (moreover) δυνατὸς (able) ἐν (in) λόγοις (unto-forthees) καὶ (and) ἔργοις (unto-works) αὐτοῦ. (of-it)
7:22. et eruditus est Moses omni sapientia Aegyptiorum et erat potens in verbis et in operibus suisAnd Moses was instructed in all the wisdom of the Egyptians: and he was mighty in his words and in his deeds.
22. And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works.
7:22. And Moses was instructed in all the wisdom of the Egyptians. And he was mighty in his words and in his deeds.
7:22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds:

22: И научен был Моисей всей мудрости Египетской, и был силен в словах и делах.
7:22  καὶ ἐπαιδεύθη μωϊσῆς [ἐν] πάσῃ σοφίᾳ αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.
7:22. et eruditus est Moses omni sapientia Aegyptiorum et erat potens in verbis et in operibus suis
And Moses was instructed in all the wisdom of the Egyptians: and he was mighty in his words and in his deeds.
7:22. And Moses was instructed in all the wisdom of the Egyptians. And he was mighty in his words and in his deeds.
7:22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Научен был всей мудрости Египетской..." Ни в пятикнижии Моисеевом, ни в других книгах Ветхого Завета не упоминается об этом. Очевидно, это было древнейшее предание, записанное также Филоном (в его "жизни Моисея"). И нет ничего невероятного, что, усыновленный царскою дочерью, Моисей - еврей получил самое высшее, доступное тогда для египтян образование. Это египетское образование состояло тогда главным образом в изучении естественных наук - астрономии, медицины - и математики, а также магии. Главные представители такого образования были жрецы. В деле великого служения Моисея истине Божией внешняя мудрость должна была сделаться одним из орудий, способствовавших его успеху.

"Был силен в словах и делах..." Выражение о силе Моисея в словах не противоречит тому, что сам Моисей говорит о себе, что он не речист и косноязычен (Исх IV:10); последнее относится к недостаткам его выговора, но это не препятствовало его речи быть сильною тою внутреннею силою, которая выражает сильный дух человека. Можно здесь и то иметь в виду, что уста Моисея, бывшего устами Бога, передавались устами Аарона, и сила этих уст Аароновых вполне могла рассматриваться, как сила уст Моисея, сила духовная, которою он обладал в высшей степени.
Adam Clarke: Commentary on the Bible - 1831
7:22: In all the wisdom of the Egyptians - Who were, at that time, the most intelligent and best instructed people in the universe. Philo says, Moses was taught arithmetic, geometry, poetry, music, medicine, and the knowledge of hieroglyphics. In Sohar Cadash, fol. 46, it is said, "that, of the ten portions of wisdom which came into the world, the Egyptians had nine, and that all the inhabitants of the earth had only the remaining portion." Much of the same nature may be seen in the rabbins, though they apply the term wisdom here to magic.
Was mighty in words and in deeds - This may refer to the glorious doctrines he taught, and the miracles he wrought in Egypt. Josephus Ant. lib. ii. cap. 10, sect. 1, gives an account of his being general of an Egyptian army, defeating the Ethiopians, who had invaded Egypt, driving them back into their own country, and taking Saba their capital, which was afterwards called Meroe. But this, like many other tales of the same writer, is worthy of little credit.
Phoenix says the same of Achilles: -
Μυθων τε ῥητηρ' εμεναι, πρηκτηρα τε εργων.
Il. ix. v. 443.
Not only an orator of words, but a performer of deeds.
Albert Barnes: Notes on the Bible - 1834
7:22: Moses was learned - Or, was "instructed." It does not mean that he had that learning, but that he was carefully "trained" or educated in that wisdom. The passage does not express the fact that Moses was distinguished for "learning," but that he was carefully "educated," or that pains were taken to make him learned.
In all the wisdom ... - The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not infrequently spoken of in the Scriptures, Kg1 4:30; compare Isa 19:11-12. Their knowledge is equally celebrated in the pagan world. It is known that science was carried from Egypt to Phoenicia, and thence to Greece; and not a few of the Grecian philosophers traveled to Egypt in pursuit of knowledge. Herodotus himself frankly concedes that the Greeks derived very much of their knowledge from Egypt. (See Rawlinson's Herodotus, vol. 2, pp. 80, 81; Herodotus, bk. 2, pp. 50, 51.)
And was mighty - Was powerful, or was distinguished. This means that he was eminent in Egypt before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he performed "before" their departure.
In words - From Exo 4:10, it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and "Moses" addressed Pharaoh through him, who was appointed to deliver the message, Exo 4:11-16.
Deeds - Miracles, Exo. 7, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: was learned: Kg1 4:29; Ch2 9:22; Isa 19:11; Dan 1:4, Dan 1:17-20
and was: Luk 24:19
John Gill
7:22 And Moses was learned in all the wisdom of the Egyptians, Which was reckoned very considerable: 3Kings 4:30 Philo the Jew says (e) that he learned arithmetic, geometry, and every branch of music, the hieroglyphics, the Assyrian language, and the Chaldean knowledge of the heavens, and the mathematics; yet was not a magician, or skilled in unlawful arts, as Justin suggests (f):
and was mighty in words; he had a command of language, and a large flow of words, and could speak properly and pertinently upon any subject; for though he was slow of speech, and of tongue, and might have somewhat of a stammering in speaking, yet he might have a just diction, a masculine style, and a powerful eloquence, and the matter he delivered might be very great and striking:
and in deeds; or in "his deeds", as the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read: he was a man of great abilities, and fit for business both in the cabinet and in the field. Josephus (g) relates an expedition of his against the Ethiopians, whilst he was in Pharaoh's court, in which he obtained victory over them, when the Egyptians had been greatly oppressed by them; in which his prudence and fortitude were highly commended.
(e) De Vita Mosis, l. 1. p. 859. Clement. Alex. Strom. l. 1. p. 343. (f) L. 36. c. 2. (g) Antiqu l. 2. c. 10. sect. 1. 2. 3.
John Wesley
7:22 In all the wisdom of the Egyptians - Which was then celebrated in all the world, and for many ages after. And mighty in words - Deep, solid, weighty, though not of a ready utterance.
Robert Jamieson, A. R. Fausset and David Brown
7:22 mighty in words--Though defective in utterance (Ex 4:10); his recorded speeches fully bear out what is here said.
and deeds--referring probably to unrecorded circumstances in his early life. If we are to believe JOSEPHUS, his ability was acknowledged ere he left Egypt.
7:237:23: Իբրեւ լցա՛ւ նորա քառասնամեայ ժամանակք, անկաւ ՚ի սիրտ նորա շրջել զեղբարբք իւրովք՝ զորդւովքն Իսրայէլի[2243]։ [2243] Ոմանք. Իբրեւ լցան նորա... ժամանակ։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ շրջել. նշանակեն՝ այց առնել. զոր եւ օրինակ մի առեալ մուծանէ ՚ի բնաբանն։
23. Երբ նրա քառասուն տարին լրացաւ, նրա սրտում ընկաւ իր եղբայրների՝ իսրայէլացիների մէջ շրջելու միտքը:
23 Ու երբ քառասուն տարեկան եղաւ, իր սիրտը ուզեց իր եղբայրներուն, Իսրայէլի որդիներուն այցելել։
Իբրեւ լցաւ նորա քառասնամեայ ժամանակ, անկաւ ի սիրտ նորա շրջել զեղբարբք իւրովք, զորդւովքն Իսրայելի:

7:23: Իբրեւ լցա՛ւ նորա քառասնամեայ ժամանակք, անկաւ ՚ի սիրտ նորա շրջել զեղբարբք իւրովք՝ զորդւովքն Իսրայէլի[2243]։
[2243] Ոմանք. Իբրեւ լցան նորա... ժամանակ։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ շրջել. նշանակեն՝ այց առնել. զոր եւ օրինակ մի առեալ մուծանէ ՚ի բնաբանն։
23. Երբ նրա քառասուն տարին լրացաւ, նրա սրտում ընկաւ իր եղբայրների՝ իսրայէլացիների մէջ շրջելու միտքը:
23 Ու երբ քառասուն տարեկան եղաւ, իր սիրտը ուզեց իր եղբայրներուն, Իսրայէլի որդիներուն այցելել։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: Когда же исполнилось ему сорок лет, пришло ему на сердце посетить братьев своих, сынов Израилевых.
7:23  ὡς δὲ ἐπληροῦτο αὐτῶ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς ἰσραήλ.
7:23. Ὡς (As) δὲ (moreover) ἐπληροῦτο (it-was-being-en-filled) αὐτῷ (unto-it) τεσσερακονταετὴς (forty-yeared) χρόνος, (an-interim,"ἀνέβη (it-had-stepped-up) ἐπὶ (upon) τὴν (to-the-one) καρδίαν (to-a-heart) αὐτοῦ (of-it) ἐπισκέψασθαι ( to-have-scouted-upon ) τοὺς ( to-the-ones ) ἀδελφοὺς ( to-brethrened ) αὐτοῦ ( of-it ) τοὺς ( to-the-ones ) υἱοὺς ( to-sons ) Ἰσραήλ . ( of-an-Israel )
7:23. cum autem impleretur ei quadraginta annorum tempus ascendit in cor eius ut visitaret fratres suos filios IsrahelAnd when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.
23. But when he was well-nigh forty years old, it came into his heart to visit his brethren the children of Israel.
7:23. But when forty years of age were completed in him, it rose up in his heart that he should visit his brothers, the sons of Israel.
7:23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
And when he was full forty years old, it came into his heart to visit his brethren the children of Israel:

23: Когда же исполнилось ему сорок лет, пришло ему на сердце посетить братьев своих, сынов Израилевых.
7:23  ὡς δὲ ἐπληροῦτο αὐτῶ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς ἰσραήλ.
7:23. cum autem impleretur ei quadraginta annorum tempus ascendit in cor eius ut visitaret fratres suos filios Israhel
And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.
7:23. But when forty years of age were completed in him, it rose up in his heart that he should visit his brothers, the sons of Israel.
7:23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Когда же исполнилось ему сорок лет". В кн. Исхода точно не означен возраст Моисея в это время, а сказано просто: спустя много времени, когда он вырос (Исх II:11). Здесь опять Стефан пользуется преданием, которое разделяло всю 120-летнюю жизнь Моисея (Втор XXXIV:7) на три периода, по 40: лет каждый: первые 40: лет он жил при дворе Фараона, вторые - в стране Мадиамской (Исх VII:7) и последние - предводил евреев в пустыне (Исх XVI:35; Чис XIV:33: и д. XXXIII:38) до прихода к земле обетованной.
Adam Clarke: Commentary on the Bible - 1831
7:23: When he was full forty years old - This was a general tradition among the Jews: "Moses was forty years in Pharaoh's court, forty years in Midian, and forty years he served Israel."
To visit his brethren - Probably on the ground of trying to deliver them from their oppressive bondage. This desire seems to have been early infused into his mind by the Spirit of God; and the effect of this desire to deliver his oppressed countrymen was his refusing to be called the son of Pharaoh's daughter - see Heb 11:24, and thus renouncing all right to the Egyptian crown, choosing rather to endure addiction with the people of God than enjoy the pleasures of sin for a season.
Albert Barnes: Notes on the Bible - 1834
7:23: Full forty years old - This is not recorded in the Old Testament; but it is a constant tradition of the Jews that Moses was 40 years of age when he undertook to deliver them. Thus, it is said, "Moses lived in the palace of Pharaoh forty years; he was forty years in Midian; and he ministered to Israel forty years" (Kuinoel).
To visit ... - Probably with a view of delivering them from their oppressive bondage. Compare Act 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: when: Exo 2:11, Exo 2:12; Heb 11:24-26
it came: Exo 35:21, Exo 35:29; Ch1 29:17-19; Ch2 30:12; Ezr 1:1, Ezr 1:5, Ezr 7:27; Pro 21:1; Co2 8:16; Phi 2:12, Phi 2:13; Jam 1:17; Rev 17:17
to: Act 15:36; Exo 4:18
John Gill
7:23 And when he was full forty years old,.... This Stephen had from tradition, and not from Scripture, which is silent about the age of Moses at this time, and only says, "it came to pass in those days when Moses was grown", Ex 2:11 but that he was at this time at such an age, is the general sense of the Jews. Upon the above mentioned passage they have this note (h).
"twenty years old was Moses at that time; and there are that say, that he was forty years old. And (i) elsewhere still more particularly; Moses was "forty" years in the palace of Pharaoh, forty years in Midian, (the Amsterdam edition reads, "in the wilderness", wrongly,) and he served Israel forty years.''
Indeed, the fabulous history of his life makes him to be but fifteen years of age at this time (k); but Stephen's account is undoubtedly right, and which is confirmed by the above testimonies.
Tit came into his heart; by the Spirit of God, under a more than ordinary impulse of which he now was:
to visit his brethren, the children of Israel; whom he knew to be his brethren, partly from the common report in Pharaoh's court concerning him, and partly from the mark of circumcision in his flesh, and chiefly from divine revelation: for some years he had lived a courtly and military life, and had took no notice of the Israelites in their oppressions; but now the Lord laid it upon his heart to visit them, and observe how things were with them; and though he could not use any public and open authority, yet Philo the Jew says (l), that he exhorted the officers to use mildness and moderation with them, and comforted and encouraged the Israelites to bear their burdens with patience and constancy, and not sink under them; suggesting, that things would take another turn, and would change for the better in time.
(h) Shemot Rabba, sect. 1. fol. 91. 3. (i) Bereshit Rabba, sect. 100, fol. 88. 4. (k) Chronicon Mosis, fol. 5. 2. (l) De Vita Mosis, l. 1. p. 608, 609.
John Wesley
7:23 It came into his heart - Probably by an impulse from God.
Robert Jamieson, A. R. Fausset and David Brown
7:23 In Acts 7:23, Acts 7:30, Acts 7:36, the life of Moses is represented as embracing three periods, of forty years each; the Jewish writers say the same; and though this is not expressly stated in the Old Testament, his age at death, one hundred twenty years (Deut 34:7), agrees with it.
Tit came into his heart to visit his brethren--his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a divine vocation to set them free.
7:247:24: Եւ տեսեալ զոմն զրկեալ՝ զչարեցա՛ւ, եւ խնդրեա՛ց զվրէժ զրկելոյն՝ սպանեալ զԵգիպտացին[2244]։ [2244] Ոմանք. Զչարացաւ, խնդրեալ զվրէժ զրկելոյն՝ սպանանել զԵգիպ՛՛։
24. Եւ նա մի անիրաւուած իսրայէլացու տեսնելով՝ զայրացաւ եւ զրկուածի վրէժը լուծեց եգիպտացուն սպանելով:
24 Իսրայելացիներէն մէկը հարստահարուած տեսնելով՝ պաշտպանեց եւ զրկուածին վրէժը առաւ՝ Եգիպտացին սպաննելով։
Եւ տեսեալ զոմն զրկեալ` զչարեցաւ, եւ խնդրեաց զվրէժ զրկելոյն` սպանեալ զԵգիպտացին:

7:24: Եւ տեսեալ զոմն զրկեալ՝ զչարեցա՛ւ, եւ խնդրեա՛ց զվրէժ զրկելոյն՝ սպանեալ զԵգիպտացին[2244]։
[2244] Ոմանք. Զչարացաւ, խնդրեալ զվրէժ զրկելոյն՝ սպանանել զԵգիպ՛՛։
24. Եւ նա մի անիրաւուած իսրայէլացու տեսնելով՝ զայրացաւ եւ զրկուածի վրէժը լուծեց եգիպտացուն սպանելով:
24 Իսրայելացիներէն մէկը հարստահարուած տեսնելով՝ պաշտպանեց եւ զրկուածին վրէժը առաւ՝ Եգիպտացին սպաննելով։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: И, увидев одного из них обижаемого, вступился и отмстил за оскорбленного, поразив Египтянина.
7:24  καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῶ καταπονουμένῳ πατάξας τὸν αἰγύπτιον.
7:24. καὶ (And) ἰδών (having-had-seen) τινα (to-a-one) ἀδικούμενον (to-being-un-coursed-unto) ἠμύνατο ( it-defended ) καὶ (and) ἐποίησεν (it-did-unto) ἐκδίκησιν (to-a-coursing-out) τῷ (unto-the-one) καταπονουμένῳ (unto-being-necessitateed-down-unto) πατάξας ( having-smote ) τὸν ( to-the-one ) Αἰγύπτιον . ( to-Aiguptos-belonged )
7:24. et cum vidisset quendam iniuriam patientem vindicavit illum et fecit ultionem ei qui iniuriam sustinebat percusso AegyptioAnd when he had seen one of them suffer wrong, he defended him: and striking the Egyptian, he avenged him who suffered the injury.
24. And seeing one suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian:
7:24. And when he had seen a certain one suffering injury, he defended him. And striking the Egyptian, he wrought a retribution for him who was enduring the injury.
7:24. And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian:
And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian:

24: И, увидев одного из них обижаемого, вступился и отмстил за оскорбленного, поразив Египтянина.
7:24  καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῶ καταπονουμένῳ πατάξας τὸν αἰγύπτιον.
7:24. et cum vidisset quendam iniuriam patientem vindicavit illum et fecit ultionem ei qui iniuriam sustinebat percusso Aegyptio
And when he had seen one of them suffer wrong, he defended him: and striking the Egyptian, he avenged him who suffered the injury.
7:24. And when he had seen a certain one suffering injury, he defended him. And striking the Egyptian, he wrought a retribution for him who was enduring the injury.
7:24. And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian:
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
24: "Поразив египтянина..." - pathzaV ton Aiguption... Как толкует здесь Феофилакт: "не по исступлению и не по гневу убил он, но по ревности о Боге...".
Adam Clarke: Commentary on the Bible - 1831
7:24: Smote the Egyptian - See this explained, Exo 2:11, Exo 2:12 (note).
Albert Barnes: Notes on the Bible - 1834
7:24: Suffer wrong - The wrong or injury was, that the Egyptian was smiting the Hebrew, Exo 2:11-12.
Smote the Egyptian - He slew him, and buried him in the sand,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: Act 7:28; Joh 18:10, Joh 18:11, Joh 18:25-27
John Gill
7:24 And seeing one of them suffer wrong,.... Beza's Cambridge copy, and one of Stephens's, and one in the Bodleian library add, "of his own kindred": and so Ex 2:11 he is said to be "one of his brethren"; which Aben Ezra explains, "of his family", one of the tribe of Levi; and so another Jewish writer (m) is very particular, and says,
"Moses went out to the camp of the Israelites, and saw an Egyptian smite one of the sons of Kohath, who was of his brethren of the tribe of Levi, as it is said, Ex 2:11.''
This man, according to some of the Jewish writers (n), was the husband of Shelomith, the daughter of Dibri, Lev 24:11 but, according to others, it was Dathan (o): the cause and manner of his suffering wrong was this, as they report (p); one of the taskmasters having set his eyes upon his wife, who was a beautiful woman, came early one morning, and got him out of his house to work, and then went into his wife, and lay with her; which when the man understood, he made some disturbance about it, for which he caused him to serve in very hard bondage, and beat him severely; who flying to Moses for protection,
he defended him, and avenged him that was oppressed; he took his part, and screened him from the insults and blows of the officer, and avenged his cause:
and smote the Egyptian; and killed him: it is commonly said by the Jews (q), that he killed him by the sword of his mouth, by making use of the word Jehovah; though others (r) say, he smote him with his fist, which is more likely; or rather with his sword; the Ethiopic version adds, "and buried him in the sand". Beza's ancient copy, and one of Stephens's, add, "and he hid him in the sand", as it is in Ex 2:12 and which the Jews understand not literally of any sand pit, into which he might cast him, and cover him; or of the sand of the sea, near which he was, and which does not appear; but mystically of the people of Israel, comparable to the sand of the sea, among whom he hid him. So in one of their Midrashes (s) it is observed on these words,
"and "he hid him in the sand"; though there were none there but the Israelites---who are like to sand: he said unto them, ye are like the sand; take this man here and put him there, and his voice is not heard; so this thing will be hid among you, and not heard. And so you find that the thing was not heard but by the means of the Hebrews, as it is said, "and he went out on the second day, and two men of the Hebrews", &c.''
And another of their (t) writers, says, that when Moses saw the Egyptian smiting the Hebrew,
"he began to curse him, and took the sword of his lips, and killed him, and hid him in the camp of the Israelites, as it is said, Ex 2:12 not in the sand, but among the Israelites: hence it is said, "the number of the children of Israel shall be as the sand of the sea", Hos 1:10.''
To which may be added what one of their chronologers (u) affirms, that
"Moses slew the Egyptian with the ineffable name of God, and hid him among the children of Israel, who are like to sand.''
This Egyptian is said, by Jarchi, to be one of the taskmasters who was appointed over the officers of Israel, who, from the cockcrowing, kept them to their work, which is very probable.
(m) Pirke Eliezer, c. 48. (n) Jarchi in Exod. ii. 12. (o) Shemot Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. (p) Shemot Rabba, & Shalshalet, ib. & Chronicon Mosis, fol. 5. 2. & Jarchi in Exod. ii. 12. (q) Pirke Eliezer, c. 48. Shalshalet, ib. Clement. Alex. Strom. l. 1. p. 344. (r) Shemot Rabba, ib. (s) Shemot Rabba, sect. 1. fol. 9l. 4. (t) Pirke Eliezer, c. 48. (u) R. Gedaliah, Shalshalet Hakabala, fol. 5. 2.
John Wesley
7:24 Seeing one wronged - Probably by one of the task masters.
Robert Jamieson, A. R. Fausset and David Brown
7:24 avenged him that was oppressed, and smote the Egyptian--going farther in the heat of his indignation than he probably intended.
7:257:25: Զմտաւ ածէր թէ իմասցին եղբարք նորա, զի Աստուած ՚ի ձեռն նորա՛ տալոց էր զփրկութիւն նոցա. եւ նոքա ո՛չ իմացան[2245]։ [2245] Ոմանք. Եթէ իմասցին եղբարքն նորա... տալոց է զփրկ՛՛։
25. Մտածում էր, թէ իր եղբայրները կ’իմանան, որ Աստուած իր ձեռքով նրանց փրկութիւն է տալու. բայց նրանք չիմացան:
25 Կը կարծէր թէ իր եղբայրները պիտի իմանային թէ Աստուած իր ձեռքով իրենց ազատութիւն պիտի տար. բայց անոնք չիմացան։
Զմտաւ ածէր թէ իմասցին եղբարք նորա, զի Աստուած ի ձեռն նորա տալոց էր զփրկութիւն նոցա, եւ նոքա ոչ իմացան:

7:25: Զմտաւ ածէր թէ իմասցին եղբարք նորա, զի Աստուած ՚ի ձեռն նորա՛ տալոց էր զփրկութիւն նոցա. եւ նոքա ո՛չ իմացան[2245]։
[2245] Ոմանք. Եթէ իմասցին եղբարքն նորա... տալոց է զփրկ՛՛։
25. Մտածում էր, թէ իր եղբայրները կ’իմանան, որ Աստուած իր ձեռքով նրանց փրկութիւն է տալու. բայց նրանք չիմացան:
25 Կը կարծէր թէ իր եղբայրները պիտի իմանային թէ Աստուած իր ձեռքով իրենց ազատութիւն պիտի տար. բայց անոնք չիմացան։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: Он думал, поймут братья его, что Бог рукою его дает им спасение; но они не поняли.
7:25  ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς [αὐτοῦ] ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν.
7:25. ἐνόμιζεν (It-was-parceleeing-to) δὲ (moreover) συνιέναι (to-send-together) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) διὰ (through) χειρὸς (of-a-hand) αὐτοῦ (of-it) δίδωσιν (it-giveth) σωτηρίαν (to-a-savioring-unto) αὐτοῖς, (unto-them,"οἱ (the-ones) δὲ (moreover) οὐ (not) συνῆκαν. (they-sent-together)
7:25. existimabat autem intellegere fratres quoniam Deus per manum ipsius daret salutem illis at illi non intellexeruntAnd he thought that his brethren understood that God by his hand would save them. But they understood it not.
25. and he supposed that his brethren understood how that God by his hand was giving them deliverance; but they understood not.
7:25. Now he supposed that his brothers would understand that God would grant them salvation through his hand. But they did not understand it.
7:25. For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not:

25: Он думал, поймут братья его, что Бог рукою его дает им спасение; но они не поняли.
7:25  ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς [αὐτοῦ] ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν.
7:25. existimabat autem intellegere fratres quoniam Deus per manum ipsius daret salutem illis at illi non intellexerunt
And he thought that his brethren understood that God by his hand would save them. But they understood it not.
7:25. Now he supposed that his brothers would understand that God would grant them salvation through his hand. But they did not understand it.
7:25. For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
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
25: "Он думал, поймут..." Замечание самого Стефана о смысле и значении поражения Моисеем египтянина, на что в Пятикнижии нет никакого указания, ни даже намека. Стефан представляет этот поступок Моисея, как предзнаменование избавления всего народа еврейского от рабства египетского рукою Моисея. Народ так и должен был понять это дело; но он не понял его, и не понял не столько по неспособности народа понять его, сколько по недостатку веры народа в Бога и надежды на Него, что, кажется, и хочет указать здесь св. Стефан.
Adam Clarke: Commentary on the Bible - 1831
7:25: He supposed his brethren would have understood, etc. - He probably imagined that, as he felt from the Divine influence he was appointed to be their deliverer, they would have his Divine appointment signified to them in a similar way; and the act of justice which he now did in behalf of his oppressed countryman would be sufficient to show them that he was now ready to enter upon his office, if they were willing to concur.
Albert Barnes: Notes on the Bible - 1834
7:25: For he supposed - This is not mentioned by Moses; but it is not at all improbable. When they saw him "alone" contending with the Egyptian; when it was understood that he had come and taken vengeance on one of their oppressors, it might have been presumed that he regarded himself as directed by God to interpose, and save the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: For: or, Now
God: Act 14:27, Act 15:4, Act 15:7, Act 21:19; Sa1 14:45, Sa1 19:5; Kg2 5:1; Rom 15:18; Co1 3:9; Co1 15:10; Co2 6:1; Col 1:29
but: Psa 106:7; Mar 9:32; Luk 9:45, Luk 18:34
John Gill
7:25 For he supposed his brethren would have understood him,.... From his being an Hebrew in such high life; from his wonderful birth, and miraculous preservation in his infancy, and education in Pharaoh's court; and from the promise of God that he would visit them and save them:
how that God by his hand would deliver them: wherefore he was the more emboldened to kill the Egyptian, believing that his brethren would make no advantage of it against him; but look upon it as a beginning and pledge of their deliverance by him:
but they understood not; or "him not", as the Ethiopic version reads; they did not understand that he was to be their deliverer, or that this action of his was a token of it.
John Wesley
7:25 They understood it not - Such was their stupidity and sloth; which made him afterward unwilling to go to them.
Robert Jamieson, A. R. Fausset and David Brown
7:25 For he supposed his brethren would have understood, &c.--and perhaps imagined this a suitable occasion for rousing and rallying them under him as their leader; thus anticipating his work, and so running unsent.
but they understood not--Reckoning on a spirit in them congenial with his own, he had the mortification to find it far otherwise. This furnishes to Stephen another example of Israel's slowness to apprehend and fall in with the divine purposes of love.
7:267:26: Եւ ՚ի վաղիւ անդր երեւեցաւ նոցա մինչդեռ մարտնչէինն, եւ վարեաց զնոսա ՚ի խաղաղութիւն, ասէ. Ա՛րք եղբարք էք, ընդէ՞ր զրկէք զմիմեանս[2246]։ [2246] Օրինակ մի. Եւ ասէ. Արք... զրկէք ընդ միմեանս։
26. Եւ յաջորդ օրը հանդիպեց երկու իսրայէլացիների, երբ նրանք կռիւ էին անում, եւ նրանց ստիպեց խաղաղութիւն անել ու ասաց. «Ո՛վ մարդիկ, եղբայրներ էք, ինչո՞ւ էք միմեանց անիրաւում»:
26 Հետեւեալ օրը երկու Իսրայելացիներու դէմ ելաւ, որոնք կը կռուէին։ Խաղաղութիւն հաստատել ուզելով՝ ըսաւ. ‘Մարդի՛կ, դուք եղբայրներ էք, ինչո՞ւ մէկզմէկ կը զրկէք’։
Եւ ի վաղիւ անդր երեւեցաւ նոցա մինչդեռ մարտնչէինն, եւ վարեաց զնոսա ի խաղաղութիւն, ասէ. Արք, եղբարք էք, ընդէ՞ր զրկէք զմիմեանս:

7:26: Եւ ՚ի վաղիւ անդր երեւեցաւ նոցա մինչդեռ մարտնչէինն, եւ վարեաց զնոսա ՚ի խաղաղութիւն, ասէ. Ա՛րք եղբարք էք, ընդէ՞ր զրկէք զմիմեանս[2246]։
[2246] Օրինակ մի. Եւ ասէ. Արք... զրկէք ընդ միմեանս։
26. Եւ յաջորդ օրը հանդիպեց երկու իսրայէլացիների, երբ նրանք կռիւ էին անում, եւ նրանց ստիպեց խաղաղութիւն անել ու ասաց. «Ո՛վ մարդիկ, եղբայրներ էք, ինչո՞ւ էք միմեանց անիրաւում»:
26 Հետեւեալ օրը երկու Իսրայելացիներու դէմ ելաւ, որոնք կը կռուէին։ Խաղաղութիւն հաստատել ուզելով՝ ըսաւ. ‘Մարդի՛կ, դուք եղբայրներ էք, ինչո՞ւ մէկզմէկ կը զրկէք’։
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: На следующий день, когда некоторые из них дрались, он явился и склонял их к миру, говоря: вы братья; зачем обижаете друг друга?
7:26  τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών, ἄνδρες, ἀδελφοί ἐστε· ἱνατί ἀδικεῖτε ἀλλήλους;
7:26. τῇ (Unto-the-one) τε (also) ἐπιούσῃ (unto-being-upon) ἡμέρᾳ (unto-a-day) ὤφθη (it-was-beheld) αὐτοῖς (unto-them) μαχομένοις ( unto-battling ) καὶ (and) συνήλλασσεν (it-was-othering-together) αὐτοὺς (to-them) εἰς (into) εἰρήνην (to-a-peace) εἰπών (having-had-said,"Ἄνδρες, (Men," ἀδελφοί ( brethrened ) ἐστε: (ye-be?"ἵνα (So) τί (to-what-one) ἀδικεῖτε (ye-un-course-unto) ἀλλήλους; (to-one-to-other?"
7:26. sequenti vero die apparuit illis litigantibus et reconciliabat eos in pacem dicens viri fratres estis ut quid nocetis alterutrumAnd the day following, he shewed himself to them when they were at strife and would have reconciled them in peace, saying: Men, ye are brethren. Why hurt you one another?
26. And the day following he appeared unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
7:26. So truly, on the following day, he appeared before those who were arguing, and he would have reconciled them in peace, saying, ‘Men, you are brothers. So why would you harm one another?’
7:26. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another:

26: На следующий день, когда некоторые из них дрались, он явился и склонял их к миру, говоря: вы братья; зачем обижаете друг друга?
7:26  τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών, ἄνδρες, ἀδελφοί ἐστε· ἱνατί ἀδικεῖτε ἀλλήλους;
7:26. sequenti vero die apparuit illis litigantibus et reconciliabat eos in pacem dicens viri fratres estis ut quid nocetis alterutrum
And the day following, he shewed himself to them when they were at strife and would have reconciled them in peace, saying: Men, ye are brethren. Why hurt you one another?
7:26. So truly, on the following day, he appeared before those who were arguing, and he would have reconciled them in peace, saying, ‘Men, you are brothers. So why would you harm one another?’
7:26. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
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
26: "Когда некоторые из них дрались, он явился..." - wfqh autaiV macomenoiV... - явился им тяжущимся..., точнее - явился им (некоторым из них) ссорящимся. Греческое wfqh - явился, употребляемое обыкновенно при обозначении явлений Божиих, указывает на внезапное явление Моисея, и именно, как вестника или посланника Божия, с особыми на сей раз полномочиями.
Adam Clarke: Commentary on the Bible - 1831
7:26: Unto them as they strove - Two Hebrews, See on Exo 2:13 (note), etc.
Albert Barnes: Notes on the Bible - 1834
7:26: And the next day - Exo 2:13.
He showed himself - He appeared in a sudden and unexpected manner to them.
Unto them - That is, to "two" of the Hebrews, Exo 2:13.
As they strove - As they were engaged in a quarrel.
Have set them at one - Greek: "would have urged them to peace." This he did by remonstrating with the man that did the wrong.
Saying - What follows is not quoted literally from the account which Moses gives, but it is substantially the same.
Sirs - Greek: "Men."
Ye are brethren - You belong not only to the same nation, but you are brethren and companions in affliction, and should not, therefore, contend with each other. One of the most melancholy scenes in the world is that, where those who are poor, and afflicted, and oppressed, add to all their other calamities altercations and strifes among themselves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews might be applied to the whole human family in view of the contentions and wars of nations: "Ye are "brethren," members of the same great family, and why do you contend with each other?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: the next: Exo 2:13-15
ye are: Gen 13:8, Gen 45:24; Psa 133:1; Pro 18:19; Joh 15:17, Joh 15:18; Co1 6:6-8; Phi 2:1, Phi 2:3; Jo1 3:11-15
John Gill
7:26 And the next day he showed himself to them, as they strove,.... To two men of the Hebrews, who were quarrelling and contending with one another: these are said by the Jews (w) to be Dathan and Abiram; who were disputing and litigating the point, and were very warm, and at high words. The occasion of their contention is (x) said to be this,
"the Hebrew man (that had been abused) went to his house to divorce his wife, who was defiled, but she fled and told the affair to Abiram her brother: and on the morrow, Moses returned a second time to the Hebrew camp, and found Dathan and Abiram contending about the divorce.''
Though some think this is prophetically said, because they afterwards contended and divided in the business of Korah (y) Moses came up to them, and let them know who he was; and this was the day after he had killed the Egyptian. So Stephen explains the "second day" in Ex 2:13 and to this agrees what a Jewish writer (z) says, that in the morning, Moses returned a second time to the camp of the Hebrews:
and would have set them at one again; persuaded them to peace and concord, composed their difference, reconciled them, and made them good friends:
saying, sirs, ye are brethren; as Abraham said to Lot, when there was a strife between their herdsmen, Gen 13:8 and if these two were Dathan and Abiram, they were brethren in the strictest sense, Num 16:1
why do ye wrong one to another? by abusing each other, calling ill names, or striking one another; or by lifting up the hand to strike, as Jonathan the Targumist says Dathan did against Abiram.
(w) Shalshalet, ib. (x) Targum Jon. Jarchi, & Baal Hattuim in Exod. ii. 13. Shemot Rabba, Shalshalet & Pirke Eliezer, ut supra. (y) Shemot Rabba, ib. & Yade Mose & Mattanot Cehunah in ib. (z) Shelsheleth, ib.
John Wesley
7:26 He showed himself - Of his own accord, unexpectedly.
Robert Jamieson, A. R. Fausset and David Brown
7:26 next day he showed himself unto them as they strove--Here, not an Israelite and an Egyptian, but two parties in Israel itself, are in collision with each other; Moses, grieved at the spectacle, interposes as a mediator; but his interference, as unauthorized, is resented by the party in the wrong, whom Stephen identifies with the mass of the nation (Acts 7:35), just as Messiah's own interposition had been spurned.
7:277:27: Իսկ որ զրկէր զընկերն՝ մերժեաց զնա, եւ ասէ. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ՚ի վերայ մեր[2247]։ [2247] Ոմանք. Զրկէրն զընկերն։
27. Իսկ նա, ով անիրաւում էր ընկերոջը, մերժեց նրան ու ասաց. «Քեզ ո՞վ իշխան եւ դատաւոր կարգեց մեր վրայ.
27 Բայց ան որ ընկերը կը զրկէր, մէկդի քշեց զանիկա ու ըսաւ. ‘Ո՞վ քեզ մեր վրայ իշխան ու դատաւոր դրաւ.
Իսկ որ զրկէր զընկերն` մերժեաց զնա եւ ասէ. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ի վերայ մեր:

7:27: Իսկ որ զրկէր զընկերն՝ մերժեաց զնա, եւ ասէ. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ՚ի վերայ մեր[2247]։
[2247] Ոմանք. Զրկէրն զընկերն։
27. Իսկ նա, ով անիրաւում էր ընկերոջը, մերժեց նրան ու ասաց. «Քեզ ո՞վ իշխան եւ դատաւոր կարգեց մեր վրայ.
27 Բայց ան որ ընկերը կը զրկէր, մէկդի քշեց զանիկա ու ըսաւ. ‘Ո՞վ քեզ մեր վրայ իշխան ու դատաւոր դրաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:2727: Но обижающий ближнего оттолкнул его, сказав: кто тебя поставил начальником и судьею над нами?
7:27  ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών, τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμῶν;
7:27. ὁ (The-one) δὲ (moreover) ἀδικῶν ( un-coursing-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) ἀπώσατο ( it-pushed-off-unto ) αὐτὸν (to-it) εἰπών (having-had-said," Τίς ( What-one ) σὲ ( to-THEE ) κατέστησεν ( it-stood-down ) ἄρχοντα ( to-a-firsting ) καὶ ( and ) δικαστὴν ( to-a-courser ) ἐφ' ( upon ) ἡμῶν ; ( of-us ?"
7:27. qui autem iniuriam faciebat proximo reppulit eum dicens quis te constituit principem et iudicem super nosBut he that did the injury to his neighbour thrust him away, saying: Who hath appointed thee prince and judge over us:
27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
7:27. But he who was causing the injury to his neighbor rejected him, saying: ‘Who has appointed you as leader and judge over us?
7:27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us:

27: Но обижающий ближнего оттолкнул его, сказав: кто тебя поставил начальником и судьею над нами?
7:27  ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών, τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμῶν;
7:27. qui autem iniuriam faciebat proximo reppulit eum dicens quis te constituit principem et iudicem super nos
But he that did the injury to his neighbour thrust him away, saying: Who hath appointed thee prince and judge over us:
7:27. But he who was causing the injury to his neighbor rejected him, saying: ‘Who has appointed you as leader and judge over us?
7:27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: "Оттолкнул его..." - apwsato... - слав.: "отрину его" - отринул его вмешательство, а может быть, и еще более - оттолкнул, хотя подлинник (Исх II:14) не упоминает об этом. В последнем случае резче вырисовывается грубый поступок обидчика еврея в отношении к будущему освободителю народа от ига египетского.
Albert Barnes: Notes on the Bible - 1834
7:27: But he that did ... - Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the "sinner" who has done the wrong that is unwilling to be reconciled, and not God.
His neighbour - The Jew with whom he was contending.
Who made thee ... - What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to pRev_ent quarrels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: he that: Act 7:54, Act 5:33; Gen 19:19; Sa1 25:14, Sa1 25:15; Pro 9:7, Pro 9:8
Who: Act 7:35, Act 7:39, Act 3:13-15, Act 4:7, Act 4:11, Act 4:12; Mat 21:23; Luk 12:14; Joh 18:36, Joh 18:37; Joh 19:12-15
John Gill
7:27 But he that did his neighbour wrong,.... Who seems to be the same person whom Moses had defended the day before; and, according to the Jews, must be Dathan (a): the same
thrust him away; from them, when he went to part them, and persuade them to be good friends:
saying, who made thee a ruler and a judge over us? which was very ungrateful, if he was the man he had delivered the day before; and very impertinent, since he did not take upon him to rule and judge, but only to exhort and persuade to peace and brotherly love: the language suits with the spirit of Dathan or Abiram; Num 16:3 This is thought to be said to him by way of contempt of him, as being a very young man: the words are thus commented on in one of the ancient commentaries of the Jews (b),
"R. Judah says, Moses was twenty years of age at that time: wherefore it was said to him, thou art not yet fit to be a prince and a judge over us, seeing one of forty years of age is a man of understanding. And R. Nehemiah says, he was forty years of age; See Gill on Acts 7:23 and it was said to him, truly thou art a man, but thou art not fit to be a prince and a judge over us: and the Rabbans say, he said to him, art thou not the son of Jochebed, though they call thee the son of Bithiah? and dost thou seek to be a prince and a judge over us? it is known concerning thee what thou didst to the Egyptian.''
(a) Targum Jon. in Exod. ii. 14. Debarim Rabba, sect. 2. fol. 237. 1. (b) Shemot Rabba, ib.
John Wesley
7:27 Who appointed thee - "Under the presence of the want of a call by man, the instruments of God are often rejected."
7:287:28: Մի՞թէ՝ սպանանե՞լ կամիցիս զիս, զոր օրինակ սպաներ երէկ զԵգիպտացին[2248]։ [2248] Ոմանք. Երեկ սպաներ։
28. մի՞թէ ինձ էլ սպանել ես ուզում, ինչպէս որ երէկ սպանեցիր եգիպտացուն»:
28 Զի՞ս ալ սպաննել կ’ուզես, ինչպէս երէկ Եգիպտացին սպաննեցիր’։
Միթէ սպանանե՞լ կամիցիս զիս զոր օրինակ սպաներ երէկ զԵգիպտացին:

7:28: Մի՞թէ՝ սպանանե՞լ կամիցիս զիս, զոր օրինակ սպաներ երէկ զԵգիպտացին[2248]։
[2248] Ոմանք. Երեկ սպաներ։
28. մի՞թէ ինձ էլ սպանել ես ուզում, ինչպէս որ երէկ սպանեցիր եգիպտացուն»:
28 Զի՞ս ալ սպաննել կ’ուզես, ինչպէս երէկ Եգիպտացին սպաննեցիր’։
zohrab-1805▾ eastern-1994▾ western am▾
7:2828: Не хочешь ли ты убить и меня, как вчера убил Египтянина?
7:28  μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν αἰγύπτιον;
7:28. μὴ ( Lest ) ἀνελεῖν ( to-have-had-sectioned-up ) με ( to-me ) σὺ ( thou ) θέλεις ( thou-determine ) ὃν ( to-which ) τρόπον ( to-a-turn ) ἀνεῖλες ( thou-had-sectioned-up ) ἐχθὲς ( yester ) τὸν ( to-the-one ) Αἰγύπτιον ; ( to-Aiguptos-belonged ?"
7:28. numquid interficere me tu vis quemadmodum interfecisti heri AegyptiumWhat! Wilt thou kill me, as thou didst yesterday kill the Egyptian?
28. Wouldest thou kill me, as thou killedst the Egyptian yesterday?
7:28. Could it be that you want to kill me, in the same way that you killed the Egyptian yesterday?’
7:28. Wilt thou kill me, as thou diddest the Egyptian yesterday?
Wilt thou kill me, as thou diddest the Egyptian yesterday:

28: Не хочешь ли ты убить и меня, как вчера убил Египтянина?
7:28  μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν αἰγύπτιον;
7:28. numquid interficere me tu vis quemadmodum interfecisti heri Aegyptium
What! Wilt thou kill me, as thou didst yesterday kill the Egyptian?
28. Wouldest thou kill me, as thou killedst the Egyptian yesterday?
7:28. Could it be that you want to kill me, in the same way that you killed the Egyptian yesterday?’
7:28. Wilt thou kill me, as thou diddest the Egyptian yesterday?
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Albert Barnes: Notes on the Bible - 1834
7:28: Wilt thou kill me ... - How it was known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian, Exo 2:11-12.
John Gill
7:28 Wilt thou kill me as thou didst the Egyptian yesterday? That is, is it thy will? dost thou design to kill me? or, as in Ex 2:14 "intendest" thou to kill me? In the Hebrew text it is, "wilt thou kill me, dost thou say?" that is, as Aben Ezra rightly interprets it, dost thou say so "in thine heart?" which is a much better observation than that of Jarchi's;
"from hence we learn, says he, that he slew him by the ineffable name:''
though this is the sense of some of their ancient doctors (c);
""to kill me dost thou say?" it is not said, "dost thou seek?" but "dost thou say?" from whence you may learn, that the ineffable name was made mention of over the Egyptian, and he slew him.''
The word "yesterday" is added by Stephen, but with great truth and propriety, and is in the Septuagint version of Ex 2:14. The "as" here does not intend the manner of killing, whether by the fist or sword, or by pronouncing the word Jehovah, as Jarchi thinks, but killing itself, by whatsoever way; and the words were very spitefully said, on purpose to publish the thing, and to expose Moses to danger of life, as it did.
(c) Shemot Rabba, ib.
Robert Jamieson, A. R. Fausset and David Brown
7:28 Wilt thou kill me, as thou didst the Egyptian yesterday?--Moses had thought the deed unseen (Ex 2:12), but it now appeared he was mistaken.
7:297:29: Եւ փախեա՛ւ Մովսէս ՚ի բանիցս յայսցանէ, եւ եղեւ պանդո՛ւխտ յերկրին Մադիամու. ուր ծնաւն երկուս որդիս[2249]։ բգ [2249] Ոսկան. Յերկրին Մադիանու։ Ոմանք. Ուր եւ ծնաւ երկու որ՛՛։
29. Եւ այս խօսքերի վրայ, Մովսէսը փախաւ ու պանդուխտ եղաւ Մադիամի երկրում, ուր ծնուեցին նրա երկու որդիները:
29 Մովսէս այս խօսքին վրայ փախաւ ու Մադիամի երկրին մէջ պանդուխտ եղաւ, ուր երկու որդի ծնաւ։
Եւ փախեաւ Մովսէս ի բանիցս յայսցանէ, եւ եղեւ պանդուխտ յերկրին Մադիամու, ուր ծնաւ երկուս որդիս:

7:29: Եւ փախեա՛ւ Մովսէս ՚ի բանիցս յայսցանէ, եւ եղեւ պանդո՛ւխտ յերկրին Մադիամու. ուր ծնաւն երկուս որդիս[2249]։ բգ
[2249] Ոսկան. Յերկրին Մադիանու։ Ոմանք. Ուր եւ ծնաւ երկու որ՛՛։
29. Եւ այս խօսքերի վրայ, Մովսէսը փախաւ ու պանդուխտ եղաւ Մադիամի երկրում, ուր ծնուեցին նրա երկու որդիները:
29 Մովսէս այս խօսքին վրայ փախաւ ու Մադիամի երկրին մէջ պանդուխտ եղաւ, ուր երկու որդի ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2929: От сих слов Моисей убежал и сделался пришельцем в земле Мадиамской, где родились от него два сына.
7:29  ἔφυγεν δὲ μωϊσῆς ἐν τῶ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ μαδιάμ, οὖ ἐγέννησεν υἱοὺς δύο.
7:29. ἔφυγεν ( It-had-fled ) δὲ ( moreover ," Μωυσῆς ( a-Mouses ," ἐν ( in ) τῷ ( unto-the-one ) λόγῳ ( unto-a-forthee ) τούτῳ , ( unto-the-one-this ," καὶ ( and ) ἐγένετο ( it-had-became ) πάροικος ( housed-beside ) ἐν ( in ) γῇ ( unto-a-soil ) Μαδιάμ , ( of-a-Madiam ,"οὗ (of-which) ἐγέννησεν (it-generated-unto) υἱοὺς (to-sons) δύο. (to-two)
7:29. fugit autem Moses in verbo isto et factus est advena in terra Madiam ubi generavit filios duosAnd Moses fled upon this word: and was a stranger in the land of Madian, where he begot two sons.
29. And Moses fled at this saying, and became a sojourner in the land of Midian, where he begat two sons.
7:29. Then, at this word, Moses fled. And he became a foreigner in the land of Midian, where he produced two sons.
7:29. Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons:

29: От сих слов Моисей убежал и сделался пришельцем в земле Мадиамской, где родились от него два сына.
7:29  ἔφυγεν δὲ μωϊσῆς ἐν τῶ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ μαδιάμ, οὖ ἐγέννησεν υἱοὺς δύο.
7:29. fugit autem Moses in verbo isto et factus est advena in terra Madiam ubi generavit filios duos
And Moses fled upon this word: and was a stranger in the land of Madian, where he begot two sons.
7:29. Then, at this word, Moses fled. And he became a foreigner in the land of Midian, where he produced two sons.
7:29. Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: "От сих слов..." Полнее дело представлено в кн. Исход II:14-15. Страна Мадиамская - неопределенная точно границами страна в каменистой Аравии, от северной части Аравийского залива. О пребывании здесь Моисея см. Исх. II:15: и дал.
Albert Barnes: Notes on the Bible - 1834
7:29: Then fled Moses ... - Moses fled because he now ascertained that what he had done was known. He supposed that it had been unobserved, Exo 2:12. But he now thought that the knowledge of it might reach Pharaoh, and that his life might thus be endangered. Nor did he judge incorrectly; for as soon as Pharaoh heard of it, he sought to take his life, Exo 2:15.
Was a stranger - Or became a sojourner πάροικος paroikos, one who had a temporary abode in the land. The use of this word implies that he did not expect to make that his permanent dwelling.
In the land of Madian - This was a part of Arabia. "This would seem," says Gesenius, "to have been a tract of country extending from the eastern shore of the Elanitic Gulf to the region of Moab on the one hand, and to the vicinity of Mount Sinai on the, other. The people were nomadic in their habits, and moved often from place to place." This was extensively a desert region, an unknown land; and Moses expected there to be safe from Pharaoh.
Where he begat two sons - He married Zipporah, the daughter of "Reuel" Exo 2:18, or "Jethro" Num 10:29; Exo 3:1, a "priest" of Midian. The names of the two sons were Gershom and Eliezer, Exo 18:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:29: Exo 2:14-22, Exo 4:19, Exo 4:20
Madian: Exo 18:2-4
John Gill
7:29 Then fled Moses at this saying,.... For hereby the thing was known to Pharaoh, being presently carried to court, who sought to kill him for it, Ex 2:15 The Jews have a very fabulous story, that Moses was taken up upon it, and put in prison, and delivered into the hands of an executioner to be put to death; but that God wrought a miracle for him; he made his neck as hard as a pillar of marble, and the sword turned upon the neck of the executioner, and he died; and God sent Michael, the prince, in the likeness of the executioner, who took Moses by the hand, and led him out of Egypt, and left him at the borders of it, the distance of three days' journey (c) but the truth of the matter is, as Stephen relates, he fled directly, as soon as he heard the above words, for he knew his life was in the utmost danger:
and was a stranger in the land of Madian; which, as Josephus says (d), lay near the Red sea, and took its name from one of the sons of Abraham by Keturah. Philo the Jew (e) says, it was on the borders of Arabia; and according to Jerom (f), it was near Arnon and Areopolis, the ruins of which only were shown in his days; here he sojourned many years with Jethro the priest of that place:
where he begat two sons; whose names were Gershom and Eliezer, having married Zipporah, the daughter of Jethro, Ex 18:2.
(c) Shalshaleth Hakabala, fol. 5. 2. & Chronicon Mosis, fol. 6. 1. (d) Antiqu. l. 2. c. 11. sect. 1. (e) De Vita Mosis, l. 1. p. 609. (f) De locis Hebr. fol. 93. B.
Robert Jamieson, A. R. Fausset and David Brown
7:29 Then fled Moses, &c.--for "when Pharaoh heard this thing, he sought to slay Moses" (Ex 2:15).
7:307:30: Եւ ՚ի կատարել ամացն քառասնից, երեւեցա՛ւ նմա յանապատին լերինն Սինայ հրեշտակ Տեառն ՚ի բոց հրոյ մորենւոյն[2250]։ [2250] ՚Ի լուս՛՛. ՚Ի լերինն Սինայ. համաձայն ոմանց ՚ի բնաբ՛՛։ Յօրինակին ՚ի բնաբանի ՚ի վերայ՝ մորենւոյն յետոյ յաւելեալ գրի, ՚ի, առնել՝ ՚ի մորենւոյն. զորով զանց արարաք, եդեալ համաձայն այլոց։
30. Երբ քառասուն տարիներ անցան, Սինա լերան անապատում նրան երեւաց Տիրոջ հրեշտակը՝ մի մորենու կրակի բոցերի մէջ:
30 Քառասուն տարի անցնելէն յետոյ Սինա լերանը անապատին մէջ Տէրոջը հրեշտակը երեւցաւ անոր մորենիի կրակի բոցով։
Եւ ի կատարել ամացն քառասնից` երեւեցաւ նմա յանապատի լերինն Սինայ հրեշտակ Տեառն ի բոց հրոյ մորենւոյն:

7:30: Եւ ՚ի կատարել ամացն քառասնից, երեւեցա՛ւ նմա յանապատին լերինն Սինայ հրեշտակ Տեառն ՚ի բոց հրոյ մորենւոյն[2250]։
[2250] ՚Ի լուս՛՛. ՚Ի լերինն Սինայ. համաձայն ոմանց ՚ի բնաբ՛՛։ Յօրինակին ՚ի բնաբանի ՚ի վերայ՝ մորենւոյն յետոյ յաւելեալ գրի, ՚ի, առնել՝ ՚ի մորենւոյն. զորով զանց արարաք, եդեալ համաձայն այլոց։
30. Երբ քառասուն տարիներ անցան, Սինա լերան անապատում նրան երեւաց Տիրոջ հրեշտակը՝ մի մորենու կրակի բոցերի մէջ:
30 Քառասուն տարի անցնելէն յետոյ Սինա լերանը անապատին մէջ Տէրոջը հրեշտակը երեւցաւ անոր մորենիի կրակի բոցով։
zohrab-1805▾ eastern-1994▾ western am▾
7:3030: По исполнении сорока лет явился ему в пустыне горы Синая Ангел Господень в пламени горящего тернового куста.
7:30  καὶ πληρωθέντων ἐτῶν τεσσεράκοντα ὤφθη αὐτῶ ἐν τῇ ἐρήμῳ τοῦ ὄρους σινᾶ ἄγγελος ἐν φλογὶ πυρὸς βάτου.
7:30. Καὶ (And) πληρωθέντων ( of-having-been-en-filled ) ἐτῶν (of-years) τεσσεράκοντα (of-forty) ὤφθη ( it-was-beheld ) αὐτῷ ( unto-it ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ) τοῦ ( of-the-one ) ὄρους ( of-a-jut ) Σινὰ (of-a-Sina) ἄγγελος ( a-messenger ) ἐν ( in ) φλογὶ ( unto-a-blaze ) πυρὸς ( of-a-fire ) βάτου : ( of-a-brier )
7:30. et expletis annis quadraginta apparuit illi in deserto montis Sina angelus in igne flammae rubiAnd when forty years were expired, there appeared to him, in the desert of mount Sina, an angel in a flame of fire in a bush.
30. And when forty years were fulfilled, an angel appeared to him in the wilderness of mount Sinai, in a flame of fire in a bush.
7:30. And when forty years were completed, there appeared to him, in the desert of Mount Sinai, an Angel, in a flame of fire in a bush.
7:30. And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush:

30: По исполнении сорока лет явился ему в пустыне горы Синая Ангел Господень в пламени горящего тернового куста.
7:30  καὶ πληρωθέντων ἐτῶν τεσσεράκοντα ὤφθη αὐτῶ ἐν τῇ ἐρήμῳ τοῦ ὄρους σινᾶ ἄγγελος ἐν φλογὶ πυρὸς βάτου.
7:30. et expletis annis quadraginta apparuit illi in deserto montis Sina angelus in igne flammae rubi
And when forty years were expired, there appeared to him, in the desert of mount Sina, an angel in a flame of fire in a bush.
7:30. And when forty years were completed, there appeared to him, in the desert of Mount Sinai, an Angel, in a flame of fire in a bush.
7:30. And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
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
30: См. прим. к ст. 23, о событии же кн. Исх III гл. "В пустыне горы Синая..." - в пустыне, в которой находится гора Синай. По книге Исхода, местом события была собственно гора Хорив, а не Синай; тем не менее здесь нет большого уклонения от истины. В указанной пустыне из каменистой и гористой почвы возвышаются над другими, как две вершины одного и того же горного хребта - Синай с северной стороны (самая высокая из окружающих ее гор) и Хорив с южной; по имени первой горы - Синая названа здесь вся окружающая пустыня, а следовательно, и весь ряд гор с Хоривом в числе их.

"Ангел Господень..." Ангел Иеговы. Так как сей Ангел называет Себя далее Богом и говорит во Имя Божие, то справедливо видеть в Нем Ангела великого Совета (Исаии IX:6) - Слово Божие, второе Лицо Св. Троицы, по исполнении времен воплотившееся в Лице Господа Иисуса Христа, а до воплощения являвшееся при особо важных событиях в образе Ангела и руководившее к познанию Его, как Бога истинного от Бога истинного (Злат. и Феофил. ).

"В пламени горящего тернового куста..." - en flogΐ puroV batou..., слав.: "В пламени огненне в купине...", точнее - в пламени огня купины. Этот Богоявленный огонь не сжигал купины, обозначая жестоко угнетаемый, но угнетением не уничтожаемый народ еврейский (ср. Исх III:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36 He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. 37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,

I. The vision which he saw of the glory of God at the bush (v. 30): When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe, 1. Where God appeared to him: In the wilderness of Mount Sinai, v. 30. And, when he appeared to him there, that was holy ground (v. 33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them. 2. How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush. 3. How Moses was affected with this: (1.) He wondered at the sight, v. 31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and, (2.) He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (ch. vi. 11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.

II. The declaration which he heard of the covenant of God (v. 32): The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Matt. xxii. 31, 32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom. xi. 28; Deut. vii. 8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, ch. xxvi. 6, 7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.

III. The commission which God gave him to deliver Israel out of Egypt. The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Eccl. v. 1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, v. 34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.

IV. His acting in pursuance of this commission, wherein he was a figure of the Messiah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance. 1. God put honour upon him whom they put contempt upon (v. 35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num. xvi. 3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (ch. v. 30, 31), that the stone which the builders refused was become the head-stone in the corner, ch. iv. 11. 2. God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, v. 36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old-Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.

V. His prophecy of Christ and his grace, v. 37. He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (v. 37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exod. vi. 26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, John v. 46. 1. Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deut. xviii. 15, 18),-- a ruler and a deliverer, a judge and a lawgiver, like him,--who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament. 2. He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Matt. xvii. 5.

VI. The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, v. 38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses, 1. That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deut. xxxiii. 5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deut. xii. 8, 9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that. 2. That he was with the angel that spoke to him in the mount Sinai, and with our fathers--was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (v. 30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exod. xxiii. 20), I send an angel before thee, and Exod. xxxiii. 2. And see Num. xx. 16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses. 3. That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel. (1.) The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined. (2.) They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments. (3.) Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God. (4.) The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (John vi. 32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.

VII. The contempt that was, after this, and notwithstanding this, put upon him by the people. Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps. 1. They would not obey him, but thrust him from them, v. 39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb. x. 1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship. 2. They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.
Adam Clarke: Commentary on the Bible - 1831
7:30: In a flame of fire in a bush - See this and the following verses largely explained in the notes on Exo 3:1-8 (note).
Albert Barnes: Notes on the Bible - 1834
7:30: And when forty years ... - At the age of 80 years. This, however, was known by tradition. It is not expressly mentioned by Moses. It is said, however, to have been after the king of Egypt had died Exo 2:23; and the tradition is not improbable.
In the wilderness of mount Sina - In the desert adjacent to, or that surrounded Mount Sinai. In Exo 3:1, it is said that this occurred at Mount "Horeb." But there is no contradiction; Horeb and Sinai are different peaks or elevations of the same mountain. They are represented as springing from the same base, and branching out in different elevations. The mountains, according to Burckhardt, are a prodigious pile, comprehending many peaks, and about thirty miles in diameter. From one part of this mountain, Sinai, the Law was given to the children of Israel.
An angel of the Lord - The word "angel" means properly a "messenger" (see the notes on Mat 1:20), and is applied to the invisible spirits in heaven, to people, to the winds, to the pestilence, or to whatever is appointed as a messenger "to make known" or to execute the will of God. The mere "name," therefore, can determine nothing about the "nature" of the messenger. That "name" might be applied to any messenger, even an inanimate object. The nature and character of this messenger are to be determined by other considerations. The word may denote that the "bush on fire" was the messenger. But a comparison with the other places where this occurs will show that it was a celestial messenger, and perhaps that it was the Messiah who was yet to come, appearing to take the people of Israel under his own charge and direction. Compare Joh 1:11, where the Jews are called "his own." In Exo 3:2, it is said that the angel of the Lord appeared in a flame of fire; in Exo 3:4 it is said that Yahweh spake to him out of the midst of the bush; language which implies that God was there, and which is strongly expressive of the doctrine that the angel was Yahweh. In Exo 23:20-21, God says, "I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey "his" voice," etc., Exo 23:23; Exo 32:34; Exo 33:2. In all these places this angel is mentioned as an extraordinary messenger sent to conduct them to the land of Canaan. He was to guide them, to defend them, and to drive out the nations before them. All these circumstances seem to point to the conclusion that this was no other than the future deliverer of the world, who came then to take his people under his own guidance, as emblematic of the redemption of his people.
In a flame of fire - That is, in what "appeared" to be a flame of fire. The "bush" or clump of trees seemed to be on fire, or to be illuminated with a special splendor. God is often represented as encompassed with this splendor, or glory, Luk 2:9; Mat 17:1-5; Act 9:3; Act 12:7.
In a bush - In a grove, or clump of trees. Probably the light was seen issuing from the "midst" of such a grove.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:30: when: Act 7:17; Exo 7:7
there: Exo 3:1, Exo 19:1, Exo 19:2; Kg1 19:8; Gal 4:25, Sinai
an: Act 7:32, Act 7:35; Gen 16:7-13, Gen 22:15-18, Gen 32:24-30, Gen 48:15, Gen 48:16; Exo 3:2, Exo 3:6; Isa 63:9; Hos 12:3-5; Mal 3:1
in a flame: Deu 4:20; Psa 66:12; Isa 43:2; Dan 3:27
in a bush: Act 7:35; Deu 33:16; Mar 12:26; Luk 20:37
Geneva 1599
7:30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an (l) angel of the Lord in a flame of fire in a bush.
(l) Now, he calls the Son of God an angel, for he is the angel of great counsel, and therefore immediately after he describes him as saying to Moses, "I am the God of thy fathers, etc."
John Gill
7:30 And when forty years were expired,.... "Forty other years" the Arabic version reads; for so long the Jews (g) say Moses kept Jethro's flock, and so many years he lived in Midian; and so the Syriac version, "when then he had filled up forty years"; which agrees exactly with the account of the Jewish writers observed on Acts 7:23 who say, that he was forty years in Pharaoh's court, and forty years in Midian; so that he was now, as they (h) elsewhere justly observe, fourscore years of age:
there appeared to him in the wilderness of Mount Sinai; the same with Horeb, Ex 3:1 where it is said, "Moses came to the mountain of God, even to Horeb"; where he saw the sight of the burning bush, and out of which the angel appeared to him: and Stephen is to be justified in calling it Mount Sinai; the account which Jerom (i) gives of it is this;
"Horeb is the Mount of God in the land of Midian, by Mount Sinai, above Arabia, in the desert, to which is joined the mountain and desert of the Saracenes, called Pharan: but to me it seems, that the same mountain was called by two names, sometimes Sinai, and sometimes Horeb;''
and in which he was right. Some think the same mountain had two tops, and one went by one name, and the other by another; or one side of the mountain was called Horeb, from its being dry and desolate; and the other Sinai, from the bushes and brambles which grew upon it. So "Sinin", in the Misna (k), signifies the thin barks of bramble bushes; and the bush hereafter mentioned, in the Hebrew language, is called "Seneh"; from whence, with the Jews, it is said to have its name.
"Says (l) R. Eliezer, from the day the heavens and the earth were created, the name of this mountain was called Horeb; but after the holy blessed God appeared to Moses out of the midst of the bush, from the name of the bush "(Seneh)", Horeb was called Sinai.''
Some say the stones of this mountain, when broken, had the resemblance of bramble bushes (m) in them. Add to this, that Josephus (n) calls this mountain by the same name as Stephen does, when he is reciting the same history. Moses, he says,
"led the flock to the Sinaean mountain, as it is called: this is the highest mountain in that country, and best for pasture, abounding in good herbage; and because it was commonly believed the Divine Being dwelt there, it was not before fed upon, the shepherds not daring to go up to it.''
Here Moses was keeping the flock of his father-in-law; for to such a life did he condescend, who for forty years had been brought up in the court of Pharaoh, king of Egypt. Here appeared to him
an angel of the Lord, and who was no other than the God of Abraham, Isaac, and Jacob, as appears from Acts 7:32 and was the second person in the Trinity, the Son of God, the angel of the divine presence, and of the covenant, an uncreated angel. And this is the sense of many of the Jewish writers, who interpret it of the angel the Redeemer, the God of Bethel (o); though Jonathan the paraphrast seems to understand it of a created angel, whose name he calls Zagnugael (p), and some say it was Michael, and some Gabriel (q).
In a flame of fire in a bush; and which yet was not consumed by it. This bush was a bramble bush, or thorn; so Aben Ezra (r) says it was a kind of thorn, and observes, that in the Ishmaelitish or Turkish language, the word signifies a kind of dry thorn; and so Philo the Jew says (s), it was a thorny plant, and very weak; and therefore it was the more wonderful, that it should be on fire, and not consumed. Josephus (t) affirms, that neither its verdure, nor its flowers were hurt, nor any of its fruitful branches consumed, though the flame was exceeding fierce. The Jerusalem Targum of Ex 3:2 is,
"and he saw and beheld the bush burned with fire, and the bush "became green"; or, as Buxtorf renders it, "emitted a moisture", and was not burnt.''
This sight, the Arabic writers (u) say, Moses saw at noon day. Artapanus (w), an ancient writer, makes mention of this burning, but takes no notice of the bush; yea, denies that there was anything woody in the place, and represents it only as a stream of fire issuing out of the earth: his words are,
"as he (Moses) was praying, suddenly fire broke out of the earth, and burned, when there was nothing woody, nor any matter fit for burning in the place.''
But Philo better describes it; speaking of the bush, he says (x),
"no one bringing fire to it, suddenly it burned, and was all in a flame from the root to the top, as if it was from a flowing fountain, and remained whole and unhurt, as if it was no fuel for the fire, but was nourished by it.''
The Jews allegorize this vision different ways: sometimes they say (y),
"the fire designs the Israelites, who are compared to fire, as it is said, Obad 1:18 "the house of Jacob shall be a fire"; and the bush denotes the nations of the world, which are compared to thorns and thistles; so shall the Israelites be among the people, their fire shall not consume the people, who are like to thorns and briers; nor shall the nations of the world extinguish their flame, which is the words of the law: but in the world to come, the fire of the Israelites shall consume all people, who are compared to thorns and thistles, according to Is 33:12'
But it is much better observed in the same place;
"the bush pricks, afflicts, and gives pain, why does he (the Lord) dwell in affliction and anguish? because he saw the Israelites in great affliction, he also dwelt with them in affliction, as it is said, Is 63:9 "in all their affliction he was afflicted"''
And very appropriately is it remarked by Philo (z);
"the burning bush (says he) is a symbol of the oppressed, the flaming fire, of the oppressors; and whereas that which was burning was not burnt, it shows, that they that are oppressed shall not perish by those who attempt it; and that their attempt shall be in vain, and they shall escape safe.''
And so Aben Ezra has this note on Ex 3:2.
"the enemy is compared to fire, and Israel to the bush, wherefore it was not burnt:''
this may be very well considered as an emblem of the state of the Jewish people in fiery trials, and very severe afflictions; who were like a bush for the number of its twigs and branches, they being many, and for its weakness and liableness to be consumed by fire, and yet wonderfully preserved by the power and presence of God among them.
(g) Pirke Eliezer, c. 40. (h) Sepher Cosri, fol. 38. 1. & Moses Kotsensis praefat ad Mitzvot Tora. (i) De locis Hebraicis, fol. 92. E. (k) Misn. Celim, c. 10. sect. 6. (l) Pirke Eliezer, c. 41. Aben Ezra in Exod. iii. 2. (m) R. Moses Narbonensis apud Drusii Preterita in loc. Vid. Hilleri Onomasticum, p. 523. (n) Antiqu l. 2. c. 12. sect. 1. (o) R. Menachem in Ainsworth in Exod. iii. 2. (p) Targum Jon. in ib. (q) Shemot Rabba, sect. 2. fol. 92. 4. (r) Comment. in Exod. iii. 2. (s) De Vita Mosis, l. 1. p. 612, 613. (t) In loc. supra citat. (u) Patricides, p. 26. Elmacinus, p. 47. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 415. (w) Apud Euseb. Evangel. praepar. l. 9. c. 27. p. 434. (x) Ut supra. (De Vita Mosis, l. 1. p. 612, 613.) (y) Pirke Eliezer, c. 40. Vid. Shemot Rabba, sect. 2. fol. 92. 4. (z) Ut supra. (De Vita Mosis, l. 1. p. 612, 613.)
John Wesley
7:30 The angel - The Son of God; as appears from his styling himself Jehovah. In a flame of fire - Signifying the majesty of God then present. Ex 3:2.
Robert Jamieson, A. R. Fausset and David Brown
7:30 an angel of the Lord--rather, "the Angel of the Covenant," who immediately calls Himself JEHOVAH (Compare Acts 7:38).
7:317:31: Եւ Մովսիսի տեսեալ՝ զարմացա՛ւ ընդ տեսիլն. եւ ՚ի մատչելն նորա նշմարել, եղեւ ձա՛յն Տեառն՝ եւ ասէ[2251]. [2251] Ոսկան. Եւ Մովսէս տեսեալ։ ՚Ի բազումս պակասի. Ձայն Տեառն. եւ ասէ. Ես եմ։
31. Եւ Մովսէսը այս տեսնելով՝ զարմացաւ տեսիլքի վրայ, ու երբ նա մօտենում էր նայելու, հասաւ Տիրոջ ձայնը.
31 Մովսէսն ալ երբ տեսաւ, զարմացաւ այն տեսիլքին վրայ ու երբ մօտեցաւ զննելու, Տէրոջը ձայնը եկաւ անոր, որ կ’ըսէր.
Եւ Մովսիսի տեսեալ` զարմացաւ ընդ տեսիլն, եւ ի մատչելն նորա նշմարել` եղեւ ձայն Տեառն:

7:31: Եւ Մովսիսի տեսեալ՝ զարմացա՛ւ ընդ տեսիլն. եւ ՚ի մատչելն նորա նշմարել, եղեւ ձա՛յն Տեառն՝ եւ ասէ[2251].
[2251] Ոսկան. Եւ Մովսէս տեսեալ։ ՚Ի բազումս պակասի. Ձայն Տեառն. եւ ասէ. Ես եմ։
31. Եւ Մովսէսը այս տեսնելով՝ զարմացաւ տեսիլքի վրայ, ու երբ նա մօտենում էր նայելու, հասաւ Տիրոջ ձայնը.
31 Մովսէսն ալ երբ տեսաւ, զարմացաւ այն տեսիլքին վրայ ու երբ մօտեցաւ զննելու, Տէրոջը ձայնը եկաւ անոր, որ կ’ըսէր.
zohrab-1805▾ eastern-1994▾ western am▾
7:3131: Моисей, увидев, дивился видению; а когда подходил рассмотреть, был к нему глас Господень:
7:31  ὁ δὲ μωϊσῆς ἰδὼν ἐθαύμαζεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ κυρίου,
7:31. ὁ (the-one) δὲ (moreover) Μωυσῆς (a-Mouses) ἰδὼν (having-had-seen) ἐθαύμασεν (it-marvelled-to) τὸ (to-the-one) ὅραμα: (to-a-discerning-to) προσερχομένου ( of-coming-toward ) δὲ (moreover) αὐτοῦ (of-it) κατανοῆσαι (to-have-considered-down-unto) ἐγένετο ( it-had-became ,"φωνὴ (a-sound) Κυρίου (of-Authority-belonged,"
7:31. Moses autem videns admiratus est visum et accedente illo ut consideraret facta est vox DominiAnd Moses seeing it wondered at the sight. And as he drew near to view it, the voice of the Lord came unto him, saying:
31. And when Moses saw it, he wondered at the sight: and as he drew near to behold, there came a voice of the Lord,
7:31. And upon seeing this, Moses was amazed at the sight. And as he drew near in order to gaze at it, the voice of the Lord came to him, saying:
7:31. When Moses saw [it], he wondered at the sight: and as he drew near to behold [it], the voice of the Lord came unto him,
When Moses saw [it], he wondered at the sight: and as he drew near to behold [it], the voice of the Lord came unto him:

31: Моисей, увидев, дивился видению; а когда подходил рассмотреть, был к нему глас Господень:
7:31  ὁ δὲ μωϊσῆς ἰδὼν ἐθαύμαζεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ κυρίου,
7:31. Moses autem videns admiratus est visum et accedente illo ut consideraret facta est vox Domini
And Moses seeing it wondered at the sight. And as he drew near to view it, the voice of the Lord came unto him, saying:
7:31. And upon seeing this, Moses was amazed at the sight. And as he drew near in order to gaze at it, the voice of the Lord came to him, saying:
7:31. When Moses saw [it], he wondered at the sight: and as he drew near to behold [it], the voice of the Lord came unto him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: В подлиннике прямо не говорится об удивлении Моисея, что, однако, естественно в его положении.
Albert Barnes: Notes on the Bible - 1834
7:31: He wondered ... - What particularly attracted his attention was the fact that the bush was not consumed, Exo 3:2-3.
The voice of the Lord - Yahweh spake to him from the midst of the bush. He did not see him. He merely heard a voice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:31: and as: Exo 3:3, Exo 3:4
John Gill
7:31 When Moses saw it, he wondered at the sight,.... To see a bush on fire was no extraordinary thing; but to see a bush on fire, and yet not consumed by it, which was the case here, was wonderful indeed: and that an angel of the Lord, or the Lord himself, should appear in it, made it still more amazing; though, as yet, this was not observed by Moses, only the former; and which struck him with wonder, and excited his curiosity:
and as he drew near to behold it; to take a more exact view of it, and satisfy himself with the truth of it, and, if it was possible, to find out the reason why it was not burnt:
the voice of the Lord came unto him; to his ears, out of the bush, and expressed the following words.
7:327:32: Ես եմ Աստուած հարց քոց, Աստուած Աբրահամու՝ եւ Սահակայ՝ եւ Յակովբայ. եւ զահի հարեալ Մովսէս՝ ո՛չ իշխէր հայել[2252]։ [2252] Ոսկան յաւելու. Աստուած Աբրահամու, Աստուած Իսահակայ, եւ Աստուած Յակոբու։
32. «Ես եմ քո հայրերի Աստուածը, Աբրահամի, Իսահակի եւ Յակոբի Աստուածը»: Եւ Մովսէսը, զարհուրած, չէր համարձակւում նայել:
32 ‘Ես եմ քու հայրերուդ Աստուածը, Աբրահամին, Իսահակին ու Յակոբին Աստուածը’։ Մովսէսն ալ վախէն դողալով՝ չէր համարձակեր նայիլ։
Ես եմ Աստուած հարց քոց, Աստուած Աբրահամու եւ [33]Իսահակայ եւ Յակովբայ``. եւ զահի հարեալ Մովսէս` ոչ իշխէր հայել:

7:32: Ես եմ Աստուած հարց քոց, Աստուած Աբրահամու՝ եւ Սահակայ՝ եւ Յակովբայ. եւ զահի հարեալ Մովսէս՝ ո՛չ իշխէր հայել[2252]։
[2252] Ոսկան յաւելու. Աստուած Աբրահամու, Աստուած Իսահակայ, եւ Աստուած Յակոբու։
32. «Ես եմ քո հայրերի Աստուածը, Աբրահամի, Իսահակի եւ Յակոբի Աստուածը»: Եւ Մովսէսը, զարհուրած, չէր համարձակւում նայել:
32 ‘Ես եմ քու հայրերուդ Աստուածը, Աբրահամին, Իսահակին ու Յակոբին Աստուածը’։ Մովսէսն ալ վախէն դողալով՝ չէր համարձակեր նայիլ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3232: Я Бог отцов твоих, Бог Авраама и Бог Исаака и Бог Иакова. Моисей, объятый трепетом, не смел смотреть.
7:32  ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακώβ. ἔντρομος δὲ γενόμενος μωϊσῆς οὐκ ἐτόλμα κατανοῆσαι.
7:32. Ἐγὼ ( I ) ὁ ( the-one ) θεὸς ( a-Deity ) τῶν ( of-the-ones ) πατέρων ( of-fathers ) σου , ( of-thee ," ὁ ( the-one ) θεὸς ( a-Deity ) Ἀβραὰμ ( of-an-Abraam ) καὶ ( and ) Ἰσαὰκ ( of-an-Isaak ) καὶ ( and ) Ἰακώβ . ( of-an-Iakob ) ἔντρομος (Trembleed-in) δὲ (moreover) γενόμενος ( having-had-became ,"Μωυσῆς (a-Mouses,"οὐκ (not) ἐτόλμα (it-was-venturing-unto) κατανοῆσαι. (to-have-considered-down-unto)
7:32. ego Deus patrum tuorum Deus Abraham et Deus Isaac et Deus Iacob tremefactus autem Moses non audebat considerareI am the God of thy fathers: the God of Abraham, the God of Isaac and the God of Jacob. And Moses being terrified durst not behold.
32. I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold.
7:32. ‘I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses, being made to tremble, did not dare to look.
7:32. [Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold:

32: Я Бог отцов твоих, Бог Авраама и Бог Исаака и Бог Иакова. Моисей, объятый трепетом, не смел смотреть.
7:32  ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακώβ. ἔντρομος δὲ γενόμενος μωϊσῆς οὐκ ἐτόλμα κατανοῆσαι.
7:32. ego Deus patrum tuorum Deus Abraham et Deus Isaac et Deus Iacob tremefactus autem Moses non audebat considerare
I am the God of thy fathers: the God of Abraham, the God of Isaac and the God of Jacob. And Moses being terrified durst not behold.
7:32. ‘I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses, being made to tremble, did not dare to look.
7:32. [Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: Повеление снять обувь с ног, по книге Исхода (III:4-6), предшествовало приводимым у Стефана словам Иеговы о том, что Он - Бог отцев, тогда как у Стефана о нем замечается уже после приведения упомянутых слов. Это различие, однако, несущественное. Наименование Иеговы как Бога отцев должно было уверить Моисея, что посылает его тот же Бог, Который так явно руководил праотцев еврейского народа.

"Сними обувь..." На Востоке доселе в храм и др. священные места входят с босыми ногами, в знак глубокого унижения пред Богом, а также в предостережение того, чтобы не внести пыли и нечистоты на обуви в место священное. По сказанию раввинов, и священники в Святилище храма Иерусалимского совершали свое служение с босыми ногами. Цель этого упоминания хорошо объясняет Златоуст "храма нет, и однако - его место свято от явления и действия Христова. Оно даже чудеснее места во Святом Святых, потому что здесь Бог никогда не являлся таким образом".
Albert Barnes: Notes on the Bible - 1834
7:32: Saying, I am the God ... - See this explained in the notes on Mat 22:32.
Then Moses trembled - Exo 3:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:32: I am: Act 3:13; Gen 50:24; Exo 3:6, Exo 3:15, Exo 4:5; Mat 22:32; Heb 11:16
Then: Act 9:4-6; Gen 28:13-17; Exo 33:20; Kg1 19:13; Job 4:14, Job 37:1, Job 37:2, Job 42:5, Job 42:6; Psa 89:7; Isa 6:1-5; Dan 10:7, Dan 10:8; Mat 17:6; Luk 5:8; Rev 1:17
John Gill
7:32 Saying, I am the God of thy fathers,.... Who made a covenant with them, promised the land of Canaan to them, and to their posterity, and to bring the children of Israel out of their servitude and bondage, and into the possession of the promised land:
the God of Abraham, and the God of Isaac, and the God of Jacob; words which our Lord makes use of to prove the doctrine of the resurrection of the dead, since God is not the God of the dead, but of the living; see Gill on Mt 22:32.
Then Moses trembled; this Stephen had by tradition; in which way also the author of the epistle to the Hebrews had the account of his trembling and quaking at the same mount, when the law was given, Heb 12:21
and durst not behold; either "the sight" of the burning bush, and curiously consider and inquire into that, as the Syriac version reads; or him, as the Ethiopic version; that is, God, and which is expressed in
7:337:33: Եւ ասէ ցնա Տէր. Լո՛յծ զկօշիկս ոտից քոց, զի տեղիդ յորում դուդ կացեր՝ երկիր սո՛ւրբ է[2253]։ [2253] Ոմանք. Զկօշիկս յոտից քոց։
33. Եւ Տէրը նրան ասաց. «Քո ոտքերի կօշիկները հանի՛ր, որովհետեւ այն տեղը, որի վրայ դու կանգնել ես, սուրբ հող է:
33 Եւ Տէրը ըսաւ անոր. ‘Ոտքերուդ կօշիկները հանէ՛, վասն զի այդ տեղը, ուր դուն կայներ ես՝ սուրբ երկիր է։
Եւ ասէ ցնա Տէր. Լոյծ զկօշիկս ոտից քոց, զի տեղիդ յորում դուդ կացեր` երկիր սուրբ է:

7:33: Եւ ասէ ցնա Տէր. Լո՛յծ զկօշիկս ոտից քոց, զի տեղիդ յորում դուդ կացեր՝ երկիր սո՛ւրբ է[2253]։
[2253] Ոմանք. Զկօշիկս յոտից քոց։
33. Եւ Տէրը նրան ասաց. «Քո ոտքերի կօշիկները հանի՛ր, որովհետեւ այն տեղը, որի վրայ դու կանգնել ես, սուրբ հող է:
33 Եւ Տէրը ըսաւ անոր. ‘Ոտքերուդ կօշիկները հանէ՛, վասն զի այդ տեղը, ուր դուն կայներ ես՝ սուրբ երկիր է։
zohrab-1805▾ eastern-1994▾ western am▾
7:3333: И сказал ему Господь: сними обувь с ног твоих, ибо место, на котором ты стоишь, есть земля святая.
7:33  εἶπεν δὲ αὐτῶ ὁ κύριος, λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφ᾽ ᾧ ἕστηκας γῆ ἁγία ἐστίν.
7:33. εἶπεν ( It-had-said ) δὲ ( moreover ) αὐτῷ ( unto-it ," ὁ ( the-one ) κύριος ( Authority-belonged ," Λῦσον ( Thou-should-have-loosed ) τὸ ( to-the-one ) ὑπόδημα ( to-a-binding-under-to ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου , ( of-thee ," ὁ ( the-one ) γὰρ ( therefore ) τόπος ( an-occasion ) ἐφ' ( upon ) ᾧ ( unto-which ) ἕστηκας ( thou-had-come-to-stand ) γῆ ( a-soil ) ἁγία ( hallow-belonged ) ἐστίν . ( it-be )
7:33. dixit autem illi Dominus solve calciamentum pedum tuorum locus enim in quo stas terra sancta estAnd the Lord said to him: Loose the shoes from thy feet: for the place wherein thou standest is holy ground.
33. And the Lord said unto him, Loose the shoes from thy feet: for the place whereon thou standest is holy ground.
7:33. But the Lord said to him: ‘Loosen the shoes from your feet. For the place in which you stand is holy ground.
7:33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground:

33: И сказал ему Господь: сними обувь с ног твоих, ибо место, на котором ты стоишь, есть земля святая.
7:33  εἶπεν δὲ αὐτῶ ὁ κύριος, λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφ᾽ ᾧ ἕστηκας γῆ ἁγία ἐστίν.
7:33. dixit autem illi Dominus solve calciamentum pedum tuorum locus enim in quo stas terra sancta est
And the Lord said to him: Loose the shoes from thy feet: for the place wherein thou standest is holy ground.
7:33. But the Lord said to him: ‘Loosen the shoes from your feet. For the place in which you stand is holy ground.
7:33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:33: Then said the Lord ... - In Exo. 3 this is introduced in a different order, as being spoken "before" God said "I am the God," etc.
Put off thy shoes ... - Exo 3:5. To put off the shoes; or sandals, was an act of Rev_erence. The ancients were especially not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house as a mere matter of civility. Compare the notes on Joh 13:5. See Jos 5:15. "The same custom, growing out of the same feeling," says Prof. Hackett (Illustrations of Scripture, pp. 74, 75), "is observed among the Eastern nations at the present day. The Arabs and Turks never enter the mosques without putting off their shoes. They exact a compliance with this rule from those of a different faith who visit these sacred places. Though, until a recent period, the Muslims excluded Christians entirely from the mosques, they now permit foreigners to enter some of them, provided they leave their shoes at the door, or exchange them for others which have not been defiled by common use.
"A Samaritan from Nablus, who conducted Mr. Robinson and Mr. Smith to the summit of Gerizim, when he came within a certain distance of the spot, took off his shoes, saying it was unlawful for his people to tread with shoes upon this ground, it being holy."
Is holy ground - Is rendered sacred by the symbol of the divine presence. We should enter the sanctuary, the place set apart for divine worship, not only with Rev_erence in our hearts, but with every "external" indication of veneration. Solemn awe and deep seriousness become the place set apart to the service of God. Compare Ecc 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:33: Put: Exo 3:5; Jos 5:15; Ecc 5:1; Pe2 1:18
John Gill
7:33 Then said the Lord to him,.... To Moses, who through curiosity had made too near an approach:
put off thy shoes from thy feet; in token of humility, obedience, and reverence:
for the place where thou standest is holy ground; not really, but relatively, on account of the divine presence in it, and only so long as that continued.
John Wesley
7:33 Then said the Lord, Loose thy shoes - An ancient token of reverence; for the place is holy ground - The holiness of places depends on the peculiar presence of God there.
7:347:34: Տեսանելո՛վ տեսի զչարչարանս ժողովրդեան իմոյ որ յԵգիպտոս, եւ լուա՛յ հեծութեան նոցա, եւ իջի փրկե՛լ զնոսա. եւ արդ՝ ե՛կ առաքեցից զքեզ յԵգիպտոս։
34. Ես աչքովս տեսայ Եգիպտոսում իմ ժողովրդի չարչարանքները, լսեցի նրանց հառաչանքը եւ իջայ նրանց փրկելու: Այժմ արի՛, քեզ պիտի ուղարկեմ Եգիպտոս»:
34 Յիրաւի Եգիպտոսի մէջ եղող ժողովուրդիս չարչարանքը տեսայ ու լսեցի անոնց հառաչանքը եւ իջայ զանոնք ազատելու. եւ հիմա եկո՛ւր քեզ Եգիպտոս ղրկեմ’։
Տեսանելով տեսի զչարչարանս ժողովրդեան իմոյ որ յԵգիպտոս, եւ լուայ հեծութեան նոցա եւ իջի փրկել զնոսա. եւ արդ եկ առաքեցից զքեզ յԵգիպտոս:

7:34: Տեսանելո՛վ տեսի զչարչարանս ժողովրդեան իմոյ որ յԵգիպտոս, եւ լուա՛յ հեծութեան նոցա, եւ իջի փրկե՛լ զնոսա. եւ արդ՝ ե՛կ առաքեցից զքեզ յԵգիպտոս։
34. Ես աչքովս տեսայ Եգիպտոսում իմ ժողովրդի չարչարանքները, լսեցի նրանց հառաչանքը եւ իջայ նրանց փրկելու: Այժմ արի՛, քեզ պիտի ուղարկեմ Եգիպտոս»:
34 Յիրաւի Եգիպտոսի մէջ եղող ժողովուրդիս չարչարանքը տեսայ ու լսեցի անոնց հառաչանքը եւ իջայ զանոնք ազատելու. եւ հիմա եկո՛ւր քեզ Եգիպտոս ղրկեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:3434: Я вижу притеснение народа Моего в Египте, и слышу стенание его, и нисшел избавить его: итак пойди, Я пошлю тебя в Египет.
7:34  ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτῶν ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς αἴγυπτον.
7:34. ἰδὼν ( Having-had-seen ," εἶδον ( I-had-seen ) τὴν ( to-the-one ) κάκωσιν ( to-a-disrupting ) τοῦ ( of-the-one ) λαοῦ ( of-a-people ) μου ( of-me ) τοῦ ( of-the-one ) ἐν ( in ) Αἰγύπτῳ , ( unto-an-Aiguptos ," καὶ ( and ) τοῦ ( of-the-one ) στεναγμοῦ ( of-a-narrowing-of ) αὐτοῦ ( of-it ) ἤκουσα , ( I-heard ," καὶ ( and ) κατέβην ( I-had-stepped-down ) ἐξελέσθαι ( to-have-had-sectioned-out ) αὐτούς : ( to-them ) καὶ ( and ) νῦν ( now ) δεῦρο ( hitherto ) ἀποστείλω ( I-might-have-set-off ) σε ( to-thee ) εἰς ( into ) Αἴγυπτον . ( to-an-Aiguptos )
7:34. videns vidi adflictionem populi mei qui est in Aegypto et gemitum eorum audivi et descendi liberare eos et nunc veni et mittam te in AegyptumSeeing, I have seen the affliction of my people which is in Egypt: and I have heard their groaning and am come down to deliver them. And now come: and I will send thee into Egypt.
34. I have surely seen the affliction of my people which is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt.
7:34. Certainly, I have seen the affliction of my people who are in Egypt, and I have heard their groaning. And so, I am coming down to free them. And now, go forth and I will send you into Egypt.’
7:34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.
I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt:

34: Я вижу притеснение народа Моего в Египте, и слышу стенание его, и нисшел избавить его: итак пойди, Я пошлю тебя в Египет.
7:34  ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτῶν ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς αἴγυπτον.
7:34. videns vidi adflictionem populi mei qui est in Aegypto et gemitum eorum audivi et descendi liberare eos et nunc veni et mittam te in Aegyptum
Seeing, I have seen the affliction of my people which is in Egypt: and I have heard their groaning and am come down to deliver them. And now come: and I will send thee into Egypt.
7:34. Certainly, I have seen the affliction of my people who are in Egypt, and I have heard their groaning. And so, I am coming down to free them. And now, go forth and I will send you into Egypt.’
7:34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: "Я вижу..." - греч. idwn eidon - видя видел - усиленное выражение, означающее внимательное и сочувственное воззрение Бога на страдания Своего народа, который - по премудрым планам Божиим - не мог быть освобожден от этого угнетения ранее предопределенного времени (ср. Быт XV:16).

"Нисшел..." - с неба, где престол Божий (Ис LXVI:1; Мф V:34; Быт XI:7; XVIII:21).

"Пошлю тебя в Египет..." - для выведения оттуда страждущего народа (Исх II:10). "Посмотри, как Стефан показывает, что Бог руководил их и благодеяниями, и наказаниями, и чудесами, а они остались теми же..." (Злат. ).
Albert Barnes: Notes on the Bible - 1834
7:34: I have seen ... - The repetition of this word is in accordance with the usage of the Hebrew writers when they wish to represent anything emphatically.
Their groaning - Under their oppressions.
Am come down - This is spoken in accordance with human conceptions. It means that God was about to deliver them.
I will send thee ... - This is a mere summary of what is expressed at much greater length in Exo 3:7-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:34: I have seen: Exo 2:23-25, Exo 3:7, Exo 3:9, Exo 4:31, Exo 6:5, Exo 6:6; Jdg 2:18, Jdg 10:15, Jdg 10:16; Neh 9:9; Psa 106:44; Isa 63:8, Isa 63:9
and am: Gen 11:5, Gen 11:7, Gen 18:21; Exo 3:8; Num 11:17; Psa 144:5; Isa 64:1; Joh 3:13; Joh 6:38
And now: Exo 3:10, Exo 3:14; Psa 105:26; Hos 12:13; Mic 6:4
John Gill
7:34 I have seen, I have see the affliction of my people, &c. The repetition of the phrase denotes the certainty of it, the exquisite and exact knowledge the Lord took of the affliction of his people, and how much his heart was affected with it:
which is in Egypt; from whence Moses had fled and had left them, he being now in the land of Midian, which was the place of his sojourning: and
I have heard their groaning; under their various oppressions and burdens, and by reason of the cruel usage of their taskmasters:
and am come down to deliver them; not by local motion, or change of place, God being omnipresent, who fills all places at all times; but by the effects of his grace and power.
And now come, I will send thee into Egypt; to Pharaoh, the king of it, Ex 3:10 to require of him to let the children of Israel go, and to deliver them out of their bondage.
7:357:35: Զայն Մովսէս՝ զոր ուրացան եւ ասէին. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ՚ի վերայ մեր, զնա Աստուած իշխան եւ փրկի՛չ առաքեաց ՚ի ձեռն հրեշտակին, որ երեւեցաւ նմա ՚ի մորենւոջն[2254]։ [2254] Ոմանք. Զոր ուրացանն եւ ասեն. Ո՛։
35. Այն Մովսէսին, որին ուրացան եւ ասում էին՝ «Ո՞վ քեզ մեր վրայ իշխան եւ դատաւոր կարգեց», նրա՛ն Աստուած որպէս իշխան եւ փրկիչ ուղարկեց հրեշտակի միջոցով, որ երեւաց Մովսէսին մորենու մէջ:
35 Այն Մովսէսը որ մերժեցին ու կ’ըսէին. ‘Ո՞վ քեզ իշխան ու դատաւոր դրաւ’, Աստուած զանիկա իշխան եւ փրկիչ ղրկեց այն հրեշտակին ձեռքով, որ մորենիին մէջ անոր երեւցաւ։
Զայն Մովսէս զոր ուրացան եւ ասէին. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ի վերայ մեր, զնա Աստուած իշխան եւ փրկիչ առաքեաց ի ձեռն հրեշտակին որ երեւեցաւ նմա ի մորենւոջն:

7:35: Զայն Մովսէս՝ զոր ուրացան եւ ասէին. Ո՞ կացոյց զքեզ իշխան եւ դատաւոր ՚ի վերայ մեր, զնա Աստուած իշխան եւ փրկի՛չ առաքեաց ՚ի ձեռն հրեշտակին, որ երեւեցաւ նմա ՚ի մորենւոջն[2254]։
[2254] Ոմանք. Զոր ուրացանն եւ ասեն. Ո՛։
35. Այն Մովսէսին, որին ուրացան եւ ասում էին՝ «Ո՞վ քեզ մեր վրայ իշխան եւ դատաւոր կարգեց», նրա՛ն Աստուած որպէս իշխան եւ փրկիչ ուղարկեց հրեշտակի միջոցով, որ երեւաց Մովսէսին մորենու մէջ:
35 Այն Մովսէսը որ մերժեցին ու կ’ըսէին. ‘Ո՞վ քեզ իշխան ու դատաւոր դրաւ’, Աստուած զանիկա իշխան եւ փրկիչ ղրկեց այն հրեշտակին ձեռքով, որ մորենիին մէջ անոր երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3535: Сего Моисея, которого они отвергли, сказав: кто тебя поставил начальником и судьею? сего Бог чрез Ангела, явившегося ему в терновом кусте, послал начальником и избавителем.
7:35  τοῦτον τὸν μωϊσῆν, ὃν ἠρνήσαντο εἰπόντες, τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς [καὶ] ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῶ ἐν τῇ βάτῳ.
7:35. Τοῦτον (To-the-one-this) τὸν (to-the-one) Μωυσῆν, (to-a-Mouses,"ὃν (to-which) ἠρνήσαντο ( they-denied-unto ) εἰπόντες ( having-had-said ," Τίς ( What-one ) σε ( to-thee ) κατέστησεν ( it-stood-down ) ἄρχοντα ( to-a-firsting ) καὶ ( and ) δικαστήν ; ( to-a-courser ?"τοῦτον (to-the-one-this) ὁ (the-one) θεὸς (a-Deity) καὶ (and) ἄρχοντα (to-a-firsting) καὶ (and) λυτρωτὴν (to-an-en-looser) ἀπέσταλκεν (it-had-come-to-set-off) σὺν (together) χειρὶ (unto-a-hand) ἀγγέλου (of-a-messenger) τοῦ (of-the-one) ὀφθέντος (of-having-been-beheld) αὐτῷ (unto-it) ἐν (in) τῇ (unto-the-one) βάτῳ. (unto-a-brier)
7:35. hunc Mosen quem negaverunt dicentes quis te constituit principem et iudicem hunc Deus principem et redemptorem misit cum manu angeli qui apparuit illi in ruboThis Moses, whom they refused, saying: Who hath appointed thee prince and judge? Him God sent to be prince and redeemer, by the hand of the angel who appeared to him in the burning bush.
35. This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent both a ruler and a deliverer with the hand of the angel which appeared to him in the bush.
7:35. This Moses, whom they rejected by saying, ‘Who has appointed you as leader and judge?’ is the one God sent to be leader and redeemer, by the hand of the Angel who appeared to him in the bush.
7:35. This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush:

35: Сего Моисея, которого они отвергли, сказав: кто тебя поставил начальником и судьею? сего Бог чрез Ангела, явившегося ему в терновом кусте, послал начальником и избавителем.
7:35  τοῦτον τὸν μωϊσῆν, ὃν ἠρνήσαντο εἰπόντες, τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς [καὶ] ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῶ ἐν τῇ βάτῳ.
7:35. hunc Mosen quem negaverunt dicentes quis te constituit principem et iudicem hunc Deus principem et redemptorem misit cum manu angeli qui apparuit illi in rubo
This Moses, whom they refused, saying: Who hath appointed thee prince and judge? Him God sent to be prince and redeemer, by the hand of the angel who appeared to him in the burning bush.
7:35. This Moses, whom they rejected by saying, ‘Who has appointed you as leader and judge?’ is the one God sent to be leader and redeemer, by the hand of the Angel who appeared to him in the bush.
7:35. This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-37: "Сего Моисея..." Лжесвидетели говорили, что Стефан произносил хульные слова на Моисея (VI:11). Устраняя совершенно это обвинение, Стефан начинает далее в сильных чертах изображать величие сего Моисея, как избавителя, чудотворца, пророка, законодателя и посредника между Богом и народом, указывая при сем резкие черты непослушания народа Моисею и Богу, несмотря на величие Моисея. На это усиление речи указывают частые повторения выражений: сего Моисея, сей Моисей... (ст. 35, 36, 37, 38).

"Которого они отвергли..." - именно, как начальника и судию, бывшего таковым для всего народа в силу последующего Божественного избрания. Этот факт грубого отвержения одним евреем вмешавшегося в его дело Моисея Стефан обобщает, относя к целому народу, в том смысле, что слова одного были как бы выражением неблагодарного и жестоковыйного настроения духа целого народа.

"Чрез Ангела..." - en ceiri aggelou... - рукою Ангела, укрепляющего, охраняющего, помогающего, силою Сына Божия, прообразованного Моисеем (см. к ст. 30).
Albert Barnes: Notes on the Bible - 1834
7:35: Whom they refused - That is, when he first presented himself to them, Exo 2:13-14. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation, and to prepare the way for the charge which he intended to bring against those whom he addressed, as being stiff-necked and rebellious. See Act 7:51-52, etc.
A ruler - A military leader, or a governor in civil matters.
A deliverer - A Redeemer - λυτρωτὴν lutrō tē n. It properly means one who redeems a captive or a prisoner by paying a "price" or "ransom." It is applied thus to the Lord Jesus, as having redeemed or purchased sinners by his blood as a price, Tit 2:14; Pe1 1:18; Heb 9:12. It is used here, however, in a more "general" sense to denote "the deliverance," without specifying the manner. Compare Exo 6:6; Luk 24:21; Luk 1:68; Luk 2:38.
By the hand of the angel - Under the direction and by the "help" of the angel, Num 20:16. See on Act 7:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:35: Moses: Act 7:9-15, Act 7:27, Act 7:28, Act 7:51; Sa1 8:7, Sa1 8:8, Sa1 10:27; Luk 19:14; Joh 18:40, Joh 19:15
the same: Psa 75:7, Psa 113:7, Psa 113:8, Psa 118:22, Psa 118:23
a ruler: Act 2:36, Act 3:22, Act 5:31; Sa1 12:8; Neh 9:10-14; Psa 77:20; Isa 63:11, Isa 63:12; Rev 15:3
by: Act 7:30; Exo 14:19, Exo 14:24, Exo 23:20-23, Exo 32:34, Exo 33:2, Exo 33:12-15; Num 20:16; Isa 63:9; Col 1:15; Heb 2:2
Geneva 1599
7:35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the (m) hand of the angel which appeared to him in the bush.
(m) By the power.
John Gill
7:35 This Moses, whom they refused,.... That is, the Israelites; the Ethiopic version reads, "his kinsmen denied"; those of his own nation, and even of his family: "saying, who made thee a ruler and a judge?" as Dathan, or whoever said the words in Acts 7:27.
the same did God send to be a ruler and a deliverer; or "a redeemer"; so the Jews often call Moses, saying (z).
"as was the first redeemer, so shall be the last Redeemer.''
He was an eminent type of the Messiah; and the redemption of the people of Israel out of the Egyptian bondage, by him, was emblematical of redemption from the bondage of sin, Satan, and the law by Jesus Christ; and as Moses had his mission and commission from God, so had Jesus Christ, as Mediator; and as Moses was despised by his brethren, and yet made the ruler and deliverer of them, so, though Jesus was set at nought by the Jews, yet he was made both Lord and Christ, and exalted to be a Prince and a Saviour. Moses was sent "by the hands of the angel, which appeared to him in the bush"; and who was the second person in the Godhead; the Father sent him by the Son, not as an instrument, but as having the power and authority over him, to govern, direct, and assist him. The Alexandrian copy, and the Vulgate Latin version read, "with the hand of the angel"; he sent Moses along with him to be used by him as an instrument in his hand, to deliver the people of Israel; nor does this at all contradict what the Jews say (a) at the time of the passover:
"and the Lord hath brought us out of Egypt, , "not by the hands of an angel", nor by the hands of a seraph, nor by the hands of a messenger, but the holy blessed God, by his own glory, by himself;''
for he did not deliver them by a created angel, but by an uncreated one.
(z) Bemidbar Rabba, sect. 11. fol. 202. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2. (a) Haggada Shel Pesach. p. 13. Ed. Rittangel.
John Wesley
7:35 This Moses whom they refused - Namely, forty years before. Probably, not they, but their fathers did it, and God imputes it to them. So God frequently imputes the sins of the fathers to those of their children who are of the same spirit. Him did God send to be a deliverer - Which is much more than a judge; by the hand of - That is, by means of the angel - This angel who spoke to Moses on Mount Sinai expressly called himself Jehovah, a name which cannot, without the highest presumption, be assumed by any created angel, since he whose name alone is Jehovah, is the Most High over all the earth, Ps 83:18. It was therefore the Son of God who delivered the law to Moses, under the character of Jehovah, and who is here spoken of as the angel of the covenant, in respect of his mediatorial office.
Robert Jamieson, A. R. Fausset and David Brown
7:35 This Moses whom they refused, saying, Who made thee a ruler and a judge, &c.--Here, again, "the stone which the builders refused is made the head of the corner" (Ps 118:22).
7:367:36: Նա՛ եհան զնոսա՝ արարեալ նշանս եւ արուեստս յերկրին Եգիպտացւոց, եւ ՚ի Կարմիր ծովուն, եւ յանապատի՝ ամս քառասուն։
36. Նա՛ դուրս հանեց նրանց՝ նշաններ եւ զարմանալի գործեր անելով Եգիպտացիների երկրում եւ Կարմիր ծովում ու անապատում՝ քառասուն տարիներ:
36 Անիկա հանեց զանոնք, հրաշքներ ու նշաններ ընելով Եգիպտոսի երկրին ու Կարմիր ծովուն մէջ եւ անապատին մէջ քառասուն տարի։
Նա եհան զնոսա` արարեալ նշանս եւ արուեստս յերկրին Եգիպտացւոց եւ ի Կարմիր ծովուն եւ յանապատին ամս քառասուն:

7:36: Նա՛ եհան զնոսա՝ արարեալ նշանս եւ արուեստս յերկրին Եգիպտացւոց, եւ ՚ի Կարմիր ծովուն, եւ յանապատի՝ ամս քառասուն։
36. Նա՛ դուրս հանեց նրանց՝ նշաններ եւ զարմանալի գործեր անելով Եգիպտացիների երկրում եւ Կարմիր ծովում ու անապատում՝ քառասուն տարիներ:
36 Անիկա հանեց զանոնք, հրաշքներ ու նշաններ ընելով Եգիպտոսի երկրին ու Կարմիր ծովուն մէջ եւ անապատին մէջ քառասուն տարի։
zohrab-1805▾ eastern-1994▾ western am▾
7:3636: Сей вывел их, сотворив чудеса и знамения в земле Египетской, и в Чермном море, и в пустыне в продолжение сорока лет.
7:36  οὖτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ αἰγύπτῳ καὶ ἐν ἐρυθρᾷ θαλάσσῃ καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα.
7:36. οὗτος (The-one-this) ἐξήγαγεν (it-had-led-out) αὐτοὺς (to-them) ποιήσας (having-done-unto) τέρατα ( to-anomalies ) καὶ ( and ) σημεῖα ( to-signlets-of ) ἐν ( in ) τῇ ( unto-the-one ) Αἰγύπτῳ ( unto-an-Aiguptos ) καὶ (and) ἐν (in) Ἐρυθρᾷ (unto-Red) Θαλάσσῃ (unto-a-Sea) καὶ (and) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ) ἔτη ( to-years ) τεσσεράκοντα . ( to-forty )
7:36. hic eduxit illos faciens prodigia et signa in terra Aegypti et in Rubro mari et in deserto annis quadragintaHe brought them out, doing wonders and signs in the land of Egypt and in the Red Sea and in the desert, forty years.
36. This man led them forth, having wrought wonders and signs in Egypt, and in the Red sea, and in the wilderness forty years.
7:36. This man led them out, accomplishing signs and wonders in the land of Egypt, and at the Red Sea, and in the desert, for forty years.
7:36. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years:

36: Сей вывел их, сотворив чудеса и знамения в земле Египетской, и в Чермном море, и в пустыне в продолжение сорока лет.
7:36  οὖτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ αἰγύπτῳ καὶ ἐν ἐρυθρᾷ θαλάσσῃ καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα.
7:36. hic eduxit illos faciens prodigia et signa in terra Aegypti et in Rubro mari et in deserto annis quadraginta
He brought them out, doing wonders and signs in the land of Egypt and in the Red Sea and in the desert, forty years.
7:36. This man led them out, accomplishing signs and wonders in the land of Egypt, and at the Red Sea, and in the desert, for forty years.
7:36. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:36: He brought them out, after that he had showed wonders, etc. - Thus the very person whom they had rejected, and, in effect, delivered up into the hands of Pharaoh that he might be slain, was the person alone by whom they were redeemed from their Egyptian bondage. And does not St. Stephen plainly say by this, that the very person, Jesus Christ, whom they had rejected and delivered up into the hands of Pilate to be crucified, was the person alone by whom they could be delivered out of their spiritual bondage, and made partakers of the inheritance among the saints in light? No doubt they felt that this was the drift of his speech.
Albert Barnes: Notes on the Bible - 1834
7:36: Wonders and signs - Miracles, and remarkable interpositions of God. See the notes on Act 2:22.
In the land of Egypt - By the ten plagues. Exo. 4-12.
In the Red sea - Dividing it, and conducting the Israelites in safety, and overthrowing the Egyptians, Exo. 14.
In the wilderness - During their forty years' journey to the promised land. The wonders or miracles were, providing them with manna daily; with flesh in a miraculous manner; with water from the rock, etc., Exo. 16; Exo. 17; etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:36: brought: Exo 12:41, Exo 33:1
after: exo 7:1-14:31; Deu 4:33-37, Deu 6:21, Deu 6:22; Neh 9:10; Psa 78:12, Psa 78:13, Psa 78:42-51; Psa 105:27-36, Psa 106:8-11, Psa 135:8-12, Psa 136:9-15
in the Red: Exo 14:21, Exo 14:27-29
and in the wilderness: Exo 15:23-25, Exo 16:1-17:16, 19:1-20:26; Num 9:15-23, Num 11:1-35, Num 14:1-45; Num. 16:1-17:13, 20:1-21:35; Deu 2:25-37, Deu 8:4; Neh 9:12-15, Neh 9:18-22; Psa. 78:14-33, Psa 105:39-45, Psa 106:17, Psa 106:18, Psa 135:10-12, Psa 136:16-21
John Gill
7:36 He brought them out,.... Of Egypt, and delivered them from all their oppressions in it:
after that he had shown wonders and signs in the land of Egypt; by turning his rod into a serpent, and by his rod swallowing up the rods of the Egyptians, and by the ten plagues, which were inflicted on Pharaoh, and his people, for not letting the children of Israel go:
and in the Red sea; by dividing the waters of it, so that the people of Israel went through it as on dry ground, which Pharaoh and his army attempting to do, were drowned. This sea is called the Red sea, not from the natural colour of the water, which is the same with that of other seas; nor from the appearance of it through the rays of the sun upon it, or the shade of the red mountains near it; but from Erythrus, to whom it formerly belonged, and whose name signifies red; and is no other than Esau, whose name was Edom, which signifies the same; it lay near his country: it is called in the Hebrew tongue the sea of Suph, from the weeds that grew in it; and so it is in the Syriac version here:
and in the wilderness forty years; where wonders were wrought for the people in providing food for them, and in preserving them from their enemies, when at last they were brought out of it into Canaan's land, by Joshua. This exactly agrees with what has been before observed on Acts 7:23 from the Jewish writings, that Moses was forty years in Pharaoh's court, forty years in Midian, and forty years in the wilderness.
7:377:37: Ա՛յս Մովսէս՝ որ ասաց ցորդիսն Իսրայէլի. Մարգարէ՛ ձեզ յարուսցէ Տէր Աստուած յեղբարց ձերոց՝ իբրեւ զիս, նմա՛ լուիջիք[2255]։ [2255] Ոմանք. Այս է Մովսէս. կամ՝ այս Մովսէս է... Իսրայէլի յարուսցէ ձեզ Տէր Աստուած ձեր յեղ՛՛։
37. Ա՛յս Մովսէսն է, որ ասաց իսրայէլացիներին. «Ձեր Տէր Աստուածը ձեր եղբայրների միջից ինձ նման մի մարգարէ պիտի հանի ձեզ համար, նրա՛ն լսեցէք»:
37 Այս Մովսէսն է, որ ըսաւ Իսրայէլի որդիներուն. ‘Ձեր Տէր Աստուածը ձեր եղբայրներէն ինծի պէս մարգարէ մը պիտի հանէ ձեզի, անոր մտիկ ըրէք’։
Այս Մովսէս է որ ասաց ցորդիսն Իսրայելի. Մարգարէ յարուսցէ ձեզ Տէր Աստուած ձեր յեղբարց ձերոց իբրեւ զիս, նմա լուիջիք:

7:37: Ա՛յս Մովսէս՝ որ ասաց ցորդիսն Իսրայէլի. Մարգարէ՛ ձեզ յարուսցէ Տէր Աստուած յեղբարց ձերոց՝ իբրեւ զիս, նմա՛ լուիջիք[2255]։
[2255] Ոմանք. Այս է Մովսէս. կամ՝ այս Մովսէս է... Իսրայէլի յարուսցէ ձեզ Տէր Աստուած ձեր յեղ՛՛։
37. Ա՛յս Մովսէսն է, որ ասաց իսրայէլացիներին. «Ձեր Տէր Աստուածը ձեր եղբայրների միջից ինձ նման մի մարգարէ պիտի հանի ձեզ համար, նրա՛ն լսեցէք»:
37 Այս Մովսէսն է, որ ըսաւ Իսրայէլի որդիներուն. ‘Ձեր Տէր Աստուածը ձեր եղբայրներէն ինծի պէս մարգարէ մը պիտի հանէ ձեզի, անոր մտիկ ըրէք’։
zohrab-1805▾ eastern-1994▾ western am▾
7:3737: Это тот Моисей, который сказал сынам Израилевым: Пророка воздвигнет вам Господь Бог ваш из братьев ваших, как меня; Его слушайте.
7:37  οὖτός ἐστιν ὁ μωϊσῆς ὁ εἴπας τοῖς υἱοῖς ἰσραήλ, προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ.
7:37. οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) Μωυσῆς (a-Mouses) ὁ (the-one) εἴπας (having-said) τοῖς (unto-the-ones) υἱοῖς (unto-sons) Ἰσραήλ (of-an-Israel," Προφήτην ( To-a-declarer-before ) ὑμῖν ( unto-ye ) ἀναστήσει ( it-shall-stand-up ," ὁ ( the-one ) θεὸς ( a-Deity ," ἐκ ( out ) τῶν ( of-the-ones ) αδελφῶν ( of-brethrened ) ὑμῶν ( of-ye ) ὡς ( as ) ἐμέ . ( to-ME )
7:37. hic est Moses qui dixit filiis Israhel prophetam vobis suscitabit Deus de fratribus vestris tamquam meThis is that Moses who said to the children of Israel: A prophet shall God raise up to you of your own brethren, as myself. Him shall you hear.
37. This is that Moses, which said unto the children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me.
7:37. This is Moses, who said to the sons of Israel: ‘God will raise up for you a prophet like me from your own brothers. You shall listen to him.’
7:37. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear:

37: Это тот Моисей, который сказал сынам Израилевым: Пророка воздвигнет вам Господь Бог ваш из братьев ваших, как меня; Его слушайте.
7:37  οὖτός ἐστιν ὁ μωϊσῆς ὁ εἴπας τοῖς υἱοῖς ἰσραήλ, προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ.
7:37. hic est Moses qui dixit filiis Israhel prophetam vobis suscitabit Deus de fratribus vestris tamquam me
This is that Moses who said to the children of Israel: A prophet shall God raise up to you of your own brethren, as myself. Him shall you hear.
7:37. This is Moses, who said to the sons of Israel: ‘God will raise up for you a prophet like me from your own brothers. You shall listen to him.’
7:37. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:37: This is that Moses, which said - A prophet, etc. - This very Moses, so highly esteemed and honored by God, announced that very prophet whom ye have lately put to death. See the observations at Deu 18:22 (note).
Albert Barnes: Notes on the Bible - 1834
7:37: Which said ... - Deu 18:15, Deu 18:18. See this explained, Act 3:22. Stephen introduced this to remind them of the promise of a Messiah; to show his faith in that promise; and "particularly" to remind them of their obligation to hear and obey him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:37: that: Act 7:38; Ch2 28:22; Dan 6:13
A prophet: Act 3:22; Deu 18:15-19
like unto me: or, as myself
him: Act 3:23; Mat 17:3-5; Mar 9:7; Luk 9:30, Luk 9:31, Luk 9:35; Joh 8:46, Joh 8:47, Joh 18:37
Geneva 1599
7:37 (4) This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
(4) He acknowledges Moses as the Lawgiver, but in such a way that he proves by his own witness that the Law had respect to a more perfect thing, that is to say, to the prophetical office which accompanied Christ, the head of all Prophets.
John Gill
7:37 This is that Moses which said unto the children of Israel,.... What is recorded in Deut 18:15.
a prophet, &c. See Gill on Acts 3:22.
John Wesley
7:37 The Lord will raise you up a prophet - St. Stephen here shows that there is no opposition between Moses and Christ. Deut 18:15
Robert Jamieson, A. R. Fausset and David Brown
7:37 This is that Moses which said . . . A prophet . . . him shall ye hear--This is quoted to remind his Moses-worshipping audience of the grand testimony of their faithful lawgiver, that he himself was not the last and proper object of the Church's faith, but only a humble precursor and small model of Him to whom their absolute submission was due.
7:387:38: Սա է որ եղեւ յեկեղեցւոջն յանապատին ընդ հրեշտակին, որ խօսեցաւ ընդ նմա ՚ի լերինն Սինայ՝ եւ ընդ հարսն մեր. որ ընկալաւ զպատգամս կենդանիս տալ մեզ[2256]։ [2256] Ոմանք. Նա եղեւ յեկեղեցւոջն յանապատի... պատգամս կեն՛՛։
38. Ա՛յս Մովսէսն է, որ անապատում հաւաքուած ժողովրդի եւ այն հրեշտակի միջեւ էր, որ Սինա լերան վրայ խօսեց նրա հետ եւ մեր հայրերի հետ. նա՛ է, որ կենարար պատգամներ ընդունեց՝ մեզ տալու համար:
38 Ասիկա ան է որ անապատը ժողովին մէջ էր՝ Սինա լերան վրայ իրեն խօսող հրեշտակին ու մեր հայրերուն հետ, որ կենդանի պատգամներ առաւ մեզի տալու.
Սա է որ եղեւ յեկեղեցւոջն յանապատին ընդ հրեշտակին, որ խօսեցաւ ընդ նմա ի լերինն Սինայ եւ ընդ հարսն մեր, որ ընկալաւ զպատգամս կենդանիս տալ մեզ:

7:38: Սա է որ եղեւ յեկեղեցւոջն յանապատին ընդ հրեշտակին, որ խօսեցաւ ընդ նմա ՚ի լերինն Սինայ՝ եւ ընդ հարսն մեր. որ ընկալաւ զպատգամս կենդանիս տալ մեզ[2256]։
[2256] Ոմանք. Նա եղեւ յեկեղեցւոջն յանապատի... պատգամս կեն՛՛։
38. Ա՛յս Մովսէսն է, որ անապատում հաւաքուած ժողովրդի եւ այն հրեշտակի միջեւ էր, որ Սինա լերան վրայ խօսեց նրա հետ եւ մեր հայրերի հետ. նա՛ է, որ կենարար պատգամներ ընդունեց՝ մեզ տալու համար:
38 Ասիկա ան է որ անապատը ժողովին մէջ էր՝ Սինա լերան վրայ իրեն խօսող հրեշտակին ու մեր հայրերուն հետ, որ կենդանի պատգամներ առաւ մեզի տալու.
zohrab-1805▾ eastern-1994▾ western am▾
7:3838: Это тот, который был в собрании в пустыне с Ангелом, говорившим ему на горе Синае, и с отцами нашими, и который принял живые слова, чтобы передать нам,
7:38  οὖτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῶ ἐν τῶ ὄρει σινᾶ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν,
7:38. οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) γενόμενος ( having-had-became ) ἐν (in) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) μετὰ (with) τοῦ (of-the-one) ἀγγέλου (of-a-messenger,"τοῦ (of-the-one) λαλοῦντος (of-speaking-unto) αὐτῷ (unto-it) ἐν (in) τῷ (unto-the-one) ὄρει (unto-a-jut) Σινὰ (of-a-Sina,"καὶ (and) τῶν (of-the-ones) πατέρων (of-fathers) ἡμῶν, (of-us,"ὃς (which) ἐδέξατο ( it-received ) λόγια (to-fortheelets) ζῶντα ( to-lifing-unto ) δοῦναι (to-have-had-given) ὑμῖν, (unto-ye,"
7:38. hic est qui fuit in ecclesia in solitudine cum angelo qui loquebatur ei in monte Sina et cum patribus nostris qui accepit verba vitae dare nobisThis is he that was in the church in the wilderness, with the angel who spoke to him on Mount Sina and with our fathers. Who received the words of life to give unto us.
38. This is he that was in the church in the wilderness with the angel which spake to him in the mount Sinai, and with our fathers: who received living oracles to give unto us:
7:38. This is he who was in the Church in the wilderness, with the Angel who was speaking to him on Mount Sinai, and with our fathers. It is he who received the words of life to give to us.
7:38. This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us:
This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us:

38: Это тот, который был в собрании в пустыне с Ангелом, говорившим ему на горе Синае, и с отцами нашими, и который принял живые слова, чтобы передать нам,
7:38  οὖτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῶ ἐν τῶ ὄρει σινᾶ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν,
7:38. hic est qui fuit in ecclesia in solitudine cum angelo qui loquebatur ei in monte Sina et cum patribus nostris qui accepit verba vitae dare nobis
This is he that was in the church in the wilderness, with the angel who spoke to him on Mount Sina and with our fathers. Who received the words of life to give unto us.
7:38. This is he who was in the Church in the wilderness, with the Angel who was speaking to him on Mount Sinai, and with our fathers. It is he who received the words of life to give to us.
7:38. This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and [with] our fathers: who received the lively oracles to give unto us:
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
38: Моисей представляется здесь в собрании - среди собрания народа - в пустыне, у подошвы горы Синай, для принятия Закона Божия обращающимся с одной стороны с Ангелом и принимающим от него слова жизни, с другой стороны - с отцами, т. е. всем тогдашним народом еврейским, которому он и передает те живые слова.

С Ангелом - изречение закона Моисею в кн. Исход приписывается самому Иегове; Стефан же, вместе с LXX, приписывает его Ангелу, т. е., что Бог изрек и даровал Моисею Закон при посредстве Ангела или Ангелов (см. прим. к 53: ст. ). Так же точно представляется дело, по-видимому, у Ап. Павла (Гал III:19; Евр II:2), а из светских толкователей древности - у Флавия (Арх. XV:5, 3). Возможно, что Стефан называет здесь Ангелом Самого Бога, как выше при призвании Моисей (ст. 30).

"Живые слова" - опровержение клеветы на Стефана, что он не перестает говорить хульные слова на Закон (VI:13). Выражение означает великую живую силу Закона для нравственного устроения жизни, живую также в отношении неложности и благовременного исполнения как обетовании, так и угроз, содержащихся в изречениях законодателя (ср. 1Пет. I:23; Евр IV:12; Втор XXXII:47; Рим VII:10, 12, 13; 1Кор.XV:56).
Adam Clarke: Commentary on the Bible - 1831
7:38: With the angel which spake to him - Stephen shows that Moses received the law by the ministry of angels; and that he was only a mediator between the angel of God and them.
The lively oracles - Λογια ζωντα, The living oracles. The doctrines of life, those doctrines - obedience to which entitled them, by the promise of God, to a long life upon earth, which spoke to them of that spiritual life which every true believer has in union with his God, and promised that eternal life which those who are faithful unto death shall enjoy with him in the realms of glory.
The Greek word λογιον, which we translate oracle, signifies a Divine revelation, a communication from God himself, and is here applied to the Mosaic law; to the Old Testament in general, Rom 3:2; Heb 5:12; and to Divine revelation in general, Pe1 4:11.
Albert Barnes: Notes on the Bible - 1834
7:38: In the church - The word "church" means literally "the people called out," and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church, but means the "assembly," or people called out of Egypt and placed under the conduct of Moses.
With the angel - In this place there is undoubted reference to the giving of the Law on Mount Sinai. Yet that was done by God himself, Exo. 20: It is clear, therefore, that by "the angel" here, Stephen intends to designate him who was God. It may be observed, however, that "the Law" is represented as having been given by the ministry of an angel (in this place) and by the ministry of "angels," Act 7:53; Heb 2:2. The essential idea is, that God did it by a messenger, or by mediators. The "character" and "rank" of the messengers, or of the "principal" messenger, must be learned by looking at all the circumstances of the case.
The lively oracles - See Rom 3:2. The word "oracles" here means "commands" or "laws" of God. The word "lively," or "living" ζῶντα zō nta, stands in opposition to what is dead, or useless, and means what is vigorous, efficacious; and in this place it means that the commands were of such a nature, and given in such circumstances, as to secure attention; to produce obedience; to excite them to act for God - in opposition to laws which would fall powerless, and produce no effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:38: in the church: Exo 19:3-17, Exo 20:19, Exo 20:20; Num. 16:3-35, Num 16:41, Num 16:42
with the: Act 7:30, Act 7:35, Act 7:53; Isa 63:9; Gal 3:19; Heb 2:2
who: Exo 21:1-11; Deu 5:27-31, Deu 6:1-3, Deu 33:4; Neh 9:13, Neh 9:14; Joh 1:17
lively: Deu 30:19, Deu 30:20, Deu 32:46, Deu 32:47; Psa 78:5-9; Joh 6:63; Rom 3:2, Rom 9:4, Rom 10:6-10; Heb 5:12; Pe1 4:11
John Gill
7:38 This is he that was in the church in the wilderness,.... Which must be understood of the children of Israel, who were the then church of God, whom he had chosen and separated from the rest of the world, to be a peculiar people to himself, to whom were given the word and ordinances, the service of God, and the promises; and God always had, and will have a church, though that is sometimes in the wilderness; which has been the case under the Gospel dispensation, as well as before; Rev_ 12:6 and it was a peculiar honour to Moses, that he was in this church, though it was in the wilderness; even a greater honour than to be in Pharaoh's court. This has a particular respect to the time when all Israel were encamped at the foot of Mount Sinai, when Moses was not only in the midst of them, and at the head of them; but was
with the angel which spake to him in the Mount Sina: this is the same angel as before, in Acts 7:30 and refers either to his speaking to him then, saying, I am the God of thy fathers, &c. which was at Mount Sinai; or rather to the time when the law was given on that mount; and it may be to both; it is true of each, though it, may more especially regard the latter; for it was the angel of the divine presence, the second person in the Trinity, the word of God, that bid Moses come up into the mount; and who spake all the ten words to him; and who is described in so grand and august a manner in Deut 33:2
and with our fathers; the Jewish ancestors, who came out of Egypt under Moses, with whom he was as their deliverer and ruler, their guide and governor:
who received the lively oracles to give unto us; he received from the angel which spake to him the law, to deliver to the children of Israel; which is called "the oracles", because it came from God, and contained his mind and will, and was a sure and infallible declaration of it; and "lively" ones, because delivered "viva voce", with an articulate voice, and in audible sounds, and because it is quick and powerful, sharper than a two-edged sword. The Vulgate Latin and Ethiopic versions render it, "the words of life": not that the law gives life, or points out the way of life and salvation to sinful men; it is to them all the reverse; it is the killing letter, and the ministration of condemnation and death: it is indeed a rule of life, or of walk and conversation to men, and it promises life in case of perfect obedience, Lev 18:5 but this is impracticable by fallen men, and therefore there is no life nor righteousness by the law. Though these lively oracles may be considered in a larger extent, as including all the promises of God respecting the Messiah, delivered to Moses, and all the rites and ordinances of the ceremonial law, which pointed out Christ, as the way of life, righteousness, and salvation, from whence they may very well take this name.
John Wesley
7:38 This is he - Moses. With the angel, and with our fathers - As a mediator between them. Who received the living oracles - Every period beginning with, And the Lord said unto Moses, is properly an oracle. But the oracles here intended are chiefly the ten commandments. These are termed living, because all the word of God, applied by his Spirit, is living and powerful, Heb 4:12, enlightening the eyes, rejoicing the heart, converting the soul, raising the dead. Ex 19:3.
Robert Jamieson, A. R. Fausset and David Brown
7:38 in the church--the collective body of God's chosen people; hence used to denote the whole body of the faithful under the Gospel, or particular sections of them.
This is he that was in the church in the wilderness, with the angel . . . and with our fathers--alike near to the Angel of the Covenant, from whom he received all the institutions of the ancient economy, and to the people, to whom he faithfully reported the living oracles and among whom he set up the prescribed institutions. By this high testimony to Moses, Stephen rebuts the main charge for which he was on trial.
7:397:39: Որում ո՛չ կամեցան հնազանդ լինել հարքն մեր, այլ մերժեցին եւ դարձա՛ն սրտիւք իւրեանց յԵգիպտոս[2257]։ [2257] Ոսկան. Հնազանդիլ հարքն մեր։
39. Մեր հայրերը չուզեցին հնազանդուել նրան, այլ նրան մերժեցին ու իրենց սրտերով դէպի Եգիպտոս դարձան
39 Որուն մեր հայրերը չուզեցին հնազանդիլ, հապա մերժեցին եւ իրենց սրտերովը Եգիպտոս դարձան
Որում ոչ կամեցան հնազանդ լինել հարքն մեր, այլ մերժեցին եւ դարձան սրտիւք իւրեանց յԵգիպտոս:

7:39: Որում ո՛չ կամեցան հնազանդ լինել հարքն մեր, այլ մերժեցին եւ դարձա՛ն սրտիւք իւրեանց յԵգիպտոս[2257]։
[2257] Ոսկան. Հնազանդիլ հարքն մեր։
39. Մեր հայրերը չուզեցին հնազանդուել նրան, այլ նրան մերժեցին ու իրենց սրտերով դէպի Եգիպտոս դարձան
39 Որուն մեր հայրերը չուզեցին հնազանդիլ, հապա մերժեցին եւ իրենց սրտերովը Եգիպտոս դարձան
zohrab-1805▾ eastern-1994▾ western am▾
7:3939: которому отцы наши не хотели быть послушными, но отринули его и обратились сердцами своими к Египту,
7:39  ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς αἴγυπτον,
7:39. ᾧ (unto-which) οὐκ (not) ἠθέλησαν (they-determined) ὑπήκοοι ( heard-under ) γενέσθαι ( to-have-had-became ,"οἱ (the-ones) πατέρες (fathers) ἡμῶν (of-us,"ἀλλὰ (other) ἀπώσαντο ( they-pushed-off-unto ) καὶ (and) ἐστράφησαν (they-had-been-beturned) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) αὐτῶν (of-them) εἰς ( into ) Αἴγυπτον , ( to-an-Aiguptos ,"
7:39. cui noluerunt oboedire patres nostri sed reppulerunt et aversi sunt cordibus suis in AegyptumWhom our fathers would not obey: but thrust him away and in their hearts turned back into Egypt,
39. to whom our fathers would not be obedient, but thrust him from them, and turned back in their hearts unto Egypt,
7:39. It is he whom our fathers were not willing to obey. Instead, they rejected him, and in their hearts they turned away toward Egypt,
7:39. To whom our fathers would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt,
To whom our fathers would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt:

39: которому отцы наши не хотели быть послушными, но отринули его и обратились сердцами своими к Египту,
7:39  ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς αἴγυπτον,
7:39. cui noluerunt oboedire patres nostri sed reppulerunt et aversi sunt cordibus suis in Aegyptum
Whom our fathers would not obey: but thrust him away and in their hearts turned back into Egypt,
7:39. It is he whom our fathers were not willing to obey. Instead, they rejected him, and in their hearts they turned away toward Egypt,
7:39. To whom our fathers would not obey, but thrust [him] from them, and in their hearts turned back again into Egypt,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Отриновение Моисея и обращение сердцами к Египту состояло в подражании египетскому идолослужению и пристрастии к чувственным египетским удовольствиям (Чис XI:5: и д. ; XIV гл. ; Исх XXXII гл. ).
Adam Clarke: Commentary on the Bible - 1831
7:39: In their hearts turned back again into Egypt - Became idolaters, and preferred their Egyptian bondage and their idolatry to the promised land and the pure worship of God. See the whole of these transactions explained at large in the notes on Exodus 32:1-35 (note).
Albert Barnes: Notes on the Bible - 1834
7:39: Would not obey ... - This refers to what they said of him when he was in the mount, Exo 32:1, Exo 32:23.
In their hearts turned ... - They wished to return to Egypt. They regretted that they had come out of Egypt, and desired again the things which they had there, as preferable to what they had in the desert, Num 11:5. Perhaps, however, the expression means, not that they desired literally to "return" to Egypt, but that "their hearts inclined to the habits and morals of the Egyptians." They forsook God, and imitated the idolatries of the Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:39: whom: Act 7:51, Act 7:52; Neh 9:16; Psa 106:16, Psa 106:32, Psa 106:33; Eze 20:6-14
but: Act 7:27; Jdg 11:2; Kg1 2:27
and in: Exo 14:11, Exo 14:12, Exo 16:3, Exo 17:3; Num 11:5, Num 14:3, Num 14:4, Num 21:5; Neh 9:17
John Gill
7:39 To whom our fathers would not obey,.... But often murmured against him, and were disobedient to him, and to the oracles he delivered to them, and so to God, whose oracles they were:
but thrust him from them; as one of the two Hebrews did, when he interposed to make up the difference between them; and which was an emblem and presage of what that people would afterwards do; Acts 7:27
and in their hearts turned back again into Egypt; they wished themselves there again, they lusted after the fish, the cucumbers, the melons, leeks, onions, and garlic there; and went so far as to move for a captain, and even to appoint one to lead them back thither again.
Robert Jamieson, A. R. Fausset and David Brown
7:39 To whom our fathers would not obey, &c.--Here he shows that the deepest dishonor done to Moses came from the nation that now professed the greatest jealousy for his honor.
in their hearts turned back . . . into Egypt--"In this Stephen would have his hearers read the downward career on which they were themselves entering."
7:407:40: Եւ ասեն ցԱհարոն. Արա՛ մեզ աստուա՛ծս որ երթայցեն առաջի մեր. զի Մովսէսն այն որ եհան զմեզ յերկրէն Եգիպտացւոց՝ ո՛չ գիտեմք զի՛ եղեւ նմա։
40. եւ Ահարոնին ասացին. «Մեզ համար աստուածներ կերտի՛ր, որ գնան մեր առաջից. որովհետեւ այն Մովսէսը, որ մեզ Եգիպտացիների երկրից հանեց, չգիտենք, թէ ինչ պատահեց նրան»:
40 Եւ ըսին Ահարոնին. ‘Մեզի աստուածներ շինէ, որպէս զի մեր առջեւէն երթան. քանզի այն Մովսէսը, որ մեզ Եգիպտոսի երկրէն հանեց, չենք գիտեր թէ ի՞նչ եղաւ’։
Եւ ասեն ցԱհարովն. Արա մեզ աստուածս, որ երթայցեն առաջի մեր. զի Մովսէսն այն որ եհան զմեզ յերկրէն Եգիպտացւոց` ոչ գիտեմք զի՛ եղեւ նմա:

7:40: Եւ ասեն ցԱհարոն. Արա՛ մեզ աստուա՛ծս որ երթայցեն առաջի մեր. զի Մովսէսն այն որ եհան զմեզ յերկրէն Եգիպտացւոց՝ ո՛չ գիտեմք զի՛ եղեւ նմա։
40. եւ Ահարոնին ասացին. «Մեզ համար աստուածներ կերտի՛ր, որ գնան մեր առաջից. որովհետեւ այն Մովսէսը, որ մեզ Եգիպտացիների երկրից հանեց, չգիտենք, թէ ինչ պատահեց նրան»:
40 Եւ ըսին Ահարոնին. ‘Մեզի աստուածներ շինէ, որպէս զի մեր առջեւէն երթան. քանզի այն Մովսէսը, որ մեզ Եգիպտոսի երկրէն հանեց, չենք գիտեր թէ ի՞նչ եղաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:4040: сказав Аарону: сделай нам богов, которые предшествовали бы нам; ибо с Моисеем, который вывел нас из земли Египетской, не знаем, что случилось.
7:40  εἰπόντες τῶ ἀαρών, ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ μωϊσῆς οὖτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῶ.
7:40. εἰπόντες ( having-had-said ) τῷ ( unto-the-one ) Ἀαρών ( unto-an-Aaron ," Ποίησον ( Thou-should-have-done-unto ) ἡμῖν ( unto-us ) θεοὺς ( to-deities ) οἳ ( which ) προπορεύσονται ( they-shall-traverse-before-of ) ἡμῶν : ( of-us ) ὁ ( the-one ) γὰρ ( therefore ) Μωυσῆς ( a-Mouses ) οὗτος , ( the-one-this ," ὃς ( which ) ἐξήγαγεν ( it-had-led-out ) ἡμᾶς ( to-us ) ἐκ ( out ) γῆς ( of-a-soil ) Αἰγύπτου , ( of-an-Aiguptos ," οὐκ ( not ) οἴδαμεν ( we-had-come-to-see ) τί ( what-one ) ἐγένετο ( it-had-became ) αὐτῷ . ( unto-it )
7:40. dicentes ad Aaron fac nobis deos qui praecedant nos Moses enim hic qui eduxit nos de terra Aegypti nescimus quid factum sit eiSaying to Aaron: Make us gods to go before us. For as for this Moses, who brought us out of the land of Egypt, we know not what is become of him.
40. saying unto Aaron, Make us gods which shall go before us: for as for this Moses, which led us forth out of the land of Egypt, we wot not what is become of him.
7:40. saying to Aaron: ‘Make gods for us, which may go before us. For this Moses, who led us away from the land of Egypt, we do not know what has happened to him.’
7:40. Saying unto Aaron, Make us gods to go before us: for [as for] this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
Saying unto Aaron, Make us gods to go before us: for [as for] this Moses, which brought us out of the land of Egypt, we wot not what is become of him:

40: сказав Аарону: сделай нам богов, которые предшествовали бы нам; ибо с Моисеем, который вывел нас из земли Египетской, не знаем, что случилось.
7:40  εἰπόντες τῶ ἀαρών, ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ μωϊσῆς οὖτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῶ.
7:40. dicentes ad Aaron fac nobis deos qui praecedant nos Moses enim hic qui eduxit nos de terra Aegypti nescimus quid factum sit ei
Saying to Aaron: Make us gods to go before us. For as for this Moses, who brought us out of the land of Egypt, we know not what is become of him.
7:40. saying to Aaron: ‘Make gods for us, which may go before us. For this Moses, who led us away from the land of Egypt, we do not know what has happened to him.’
7:40. Saying unto Aaron, Make us gods to go before us: for [as for] this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: "Ибо с Моисеем, который вывел нас...", - греч. и слав. тексты имеют здесь при слове Моисей презрительное выражение сей: o gar MwshV outoV..., Моисею бо сему, иже изведе нас... не вемы, что бысть ему...
Albert Barnes: Notes on the Bible - 1834
7:40: Saying unto Aaron - Exo 32:1.
Make us gods - That is, idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:40: unto: Exo 32:1
John Gill
7:40 Saying unto Aaron, make us gods to go before us,.... This is a proof of their disobedience to the law of Moses, and of their rejection of him, and of the inclination of their hearts to the idolatry of the Egyptians; which shows the gross stupidity, as well as ingratitude of this people, to think that gods could be made; and that those that are made could go before them, be guides unto them, and protectors of them; when they have eyes, but see not, and hands, but handle not, and feet, but walk not:
for as for this Moses; whom they speak of with great contempt, and in a very irreverent way:
which brought us out of the land of Egypt; which they mention not with gratitude, but as reflecting upon him for doing it:
we wot not what is become of him; they thought he was dead, according to the Targum of Jonathan on Ex 32:1 they concluded he was consumed with fire on the mount which flamed with fire. (b) The following story is told by the Jews;
"when Moses went up on high, he said to the Israelites, at the end of forty days, at the beginning of the sixth hour I will come; at the end of forty days came Satan, and disturbed the world; he said to them, where is Moses your master? they answered him, he is gone up on high: he said to them, the sixth hour is come; they took no notice of him; he is dead (says he); they had no regard to him; he showed them the likeness of his bier; then they said to Aaron, "as for this man Moses", &c.''
(b) T. Bab. Sabbat, fol. 89. 1. Vid. Jarchi & Baal Hatturim in Exod. xxxii. 1.
John Wesley
7:40 Make us gods to go before us - Back into Egypt. Ex 32:1.
7:417:41: Եւ արարին յաւուրսն յայնոսիկ որթ, եւ մատուցին զո՛հս կռոց, եւ ուրա՛խ լինէին ՚ի գործս ձեռաց իւրեանց[2258]։ [2258] Յօրինակին. Յաւուրսն յայնմիկ որթ։ Ուր ոմանք. Յաւուր յայնմիկ։
41. Եւ այդ օրերին մի հորթ ձուլեցին ու կուռքին զոհեր մատուցեցին. եւ իրենց ձեռքի գործերով էին ուրախանում:
41 Այն օրերը հորթ մը շինեցին ու անոր զոհ մատուցանեցին եւ իրենց ձեռքերուն գործերովը կը զուարճանային։
Եւ արարին յաւուրսն յայնոսիկ որթ, եւ մատուցին զոհս կռոց, եւ ուրախ լինէին ի գործս ձեռաց իւրեանց:

7:41: Եւ արարին յաւուրսն յայնոսիկ որթ, եւ մատուցին զո՛հս կռոց, եւ ուրա՛խ լինէին ՚ի գործս ձեռաց իւրեանց[2258]։
[2258] Յօրինակին. Յաւուրսն յայնմիկ որթ։ Ուր ոմանք. Յաւուր յայնմիկ։
41. Եւ այդ օրերին մի հորթ ձուլեցին ու կուռքին զոհեր մատուցեցին. եւ իրենց ձեռքի գործերով էին ուրախանում:
41 Այն օրերը հորթ մը շինեցին ու անոր զոհ մատուցանեցին եւ իրենց ձեռքերուն գործերովը կը զուարճանային։
zohrab-1805▾ eastern-1994▾ western am▾
7:4141: И сделали в те дни тельца, и принесли жертву идолу, и веселились перед делом рук своих.
7:41  καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῶ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
7:41. καὶ (And) ἐμοσχοποίησαν ( they-calf-did-unto ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἐκείναις (unto-the-ones-thither) καὶ (and) ἀνήγαγον ( they-had-led-up ) θυσίαν ( to-a-surging-unto ) τῷ (unto-the-one) εἰδώλῳ, (unto-an-image) καὶ (and) εὐφραίνοντο (they-were-being-goodly-centered) ἐν (in) τοῖς (unto-the-ones) ἔργοις (unto-works) τῶν (of-the-ones) χειρῶν (of-hands) αὐτῶν. (of-them)
7:41. et vitulum fecerunt in illis diebus et obtulerunt hostiam simulacro et laetabantur in operibus manuum suarumAnd they made a calf in those days and offered sacrifices to the idol and rejoiced in the works of their own hands.
41. And they made a calf in those days, and brought a sacrifice unto the idol, and rejoiced in the works of their hands.
7:41. And so they fashioned a calf in those days, and they offered sacrifices to an idol, and they rejoiced in the works of their own hands.
7:41. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands:

41: И сделали в те дни тельца, и принесли жертву идолу, и веселились перед делом рук своих.
7:41  καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῶ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
7:41. et vitulum fecerunt in illis diebus et obtulerunt hostiam simulacro et laetabantur in operibus manuum suarum
And they made a calf in those days and offered sacrifices to the idol and rejoiced in the works of their own hands.
7:41. And so they fashioned a calf in those days, and they offered sacrifices to an idol, and they rejoiced in the works of their own hands.
7:41. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: "И сделали в те дни тельца...", т. е. изображение тельца, несомненно - под влиянием египетского идолослужения - почитания Аписа. Правда, народ хотел видеть в тельце изображение именно Бога Иеговы (Исх XXXII:4-8), но в том-то и выразилось непокорство народа Моисею и Богу, только что заповедавшему запрещение всякого рода кумиров (Исх XX:4, 23). Потому-то и Стефан называет это изображение идолом, делом рук народа, веселие пред которым не могло не быть греховным, равносильным отриновению и Бога, и Моисея.
Albert Barnes: Notes on the Bible - 1834
7:41: And they made a calf - This was made of the ear-rings and ornaments which they had brought from Egypt, Exo 32:2-4. Stephen introduces this to remind them how prone the nation had been to reject God, and to walk in the ways of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:41: they: Exo 32:2-8, Exo 32:17-20; Deu 9:12-18; Neh 9:18; Psa 106:19-21
rejoiced: Isa 2:8, Isa 2:9, Isa 44:9-20; Hos 9:1, Hos 9:10; Hab 2:18-20
Geneva 1599
7:41 And they made a (n) calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
(n) This was the superstition of the Egyptian's idolatry: for they worshipped Apis, a strange and marvellous looking calf, and made beautiful images of cows.
John Gill
7:41 And they made a calf in those days,.... Whilst Moses was in the mount; this was done in imitation of the Egyptian idol Apis or Serapis, which was an ox or a bullock; and it was made of the golden earnings of the people, which were melted down, and cast into the form of a calf, and graved by Aaron with a graving tool, Ex 32:2 And so the Syriac version here reads in the singular number, "and he made them a calf"; this was a most shameful and scandalous piece of idolatry. The Jews themselves are so sensible of the horribleness of it, and of the guilt of it, and of the reproach that lies on them for it, that it is common for them to say (c),
"there is not a generation, or an age, in which there is not an ounce of the sin of the calf.''
Or, as elsewhere (d) expressed,
"no punishment befalls thee, O Israel, in "which there is not an ounce of the sin of the calf".''
And offered sacrifice unto the idol; an altar was built, and proclamation made, that the next day would be the feast of the Lord; and accordingly early in the morning the people rose, and offered both burnt offerings and peace offerings, Ex 32:5 and rejoiceth in the works of their own hands; for so the calf was; and which rejoicing they showed by eating, and drinking, and singing, and dancing.
(c) T. Hieros. Taaniot, fol. 68. 3. (d) Vid. Bab. Sanhedrin, fol. 102. 1.
John Wesley
7:41 And they made a calf - In imitation of Apis, the Egyptian god: and rejoiced in the works of their hands - In the god they had made.
7:427:42: Դարձոյց Աստուած՝ եւ մատնեա՛ց զնոսա ՚ի պաշտօն զօրութեան երկնից. որպէս եւ գրեա՛լ է ՚ի գիրս մարգարէից. Միթէ զո՞հս եւ պատարագս մատուցէք ինձ զամս քառասուն յանապատին՝ տո՛ւնդ Իսրայէլի[2259]. [2259] Ոմանք. Որպէս գրեալ է... մարգարէիցն... տուն Իսրայէլի։
42. Ուրեմն, Աստուած էլ երես դարձրեց եւ նրանց մատնեց երկնքի աստղերի պաշտամունքին, ինչպէս որ գրուած էլ է մարգարէների գրքում. «Միթէ անապատում քառասուն տարի զոհեր ու պատարագնե՞ր մատուցեցիք ինձ, Իսրայէլի՛ տուն.
42 Աստուած ալ երես դարձուց ու թողուց զանոնք որ երկնքի աստղերը պաշտեն. ինչպէս գրուած է մարգարէներուն գրքին մէջ. ‘Միթէ անապատին մէջ քառասուն տարի զոհեր ու պատարա՞գ մատուցանեցիք ինծի, ո՛վ Իսրայէլի տուն։
Դարձոյց Աստուած եւ մատնեաց զնոսա ի պաշտօն զօրութեան երկնից, որպէս եւ գրեալ է ի գիրս մարգարէից. Միթէ զոհս եւ պատարա՞գս մատուցէք ինձ զամս քառասուն յանապատին, տունդ Իսրայելի:

7:42: Դարձոյց Աստուած՝ եւ մատնեա՛ց զնոսա ՚ի պաշտօն զօրութեան երկնից. որպէս եւ գրեա՛լ է ՚ի գիրս մարգարէից. Միթէ զո՞հս եւ պատարագս մատուցէք ինձ զամս քառասուն յանապատին՝ տո՛ւնդ Իսրայէլի[2259].
[2259] Ոմանք. Որպէս գրեալ է... մարգարէիցն... տուն Իսրայէլի։
42. Ուրեմն, Աստուած էլ երես դարձրեց եւ նրանց մատնեց երկնքի աստղերի պաշտամունքին, ինչպէս որ գրուած էլ է մարգարէների գրքում. «Միթէ անապատում քառասուն տարի զոհեր ու պատարագնե՞ր մատուցեցիք ինձ, Իսրայէլի՛ տուն.
42 Աստուած ալ երես դարձուց ու թողուց զանոնք որ երկնքի աստղերը պաշտեն. ինչպէս գրուած է մարգարէներուն գրքին մէջ. ‘Միթէ անապատին մէջ քառասուն տարի զոհեր ու պատարա՞գ մատուցանեցիք ինծի, ո՛վ Իսրայէլի տուն։
zohrab-1805▾ eastern-1994▾ western am▾
7:4242: Бог же отвратился и оставил их служить воинству небесному, как написано в книге пророков: дом Израилев! приносили ли вы Мне заколения и жертвы в продолжение сорока лет в пустыне?
7:42  ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν, μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσεράκοντα ἐν τῇ ἐρήμῳ, οἶκος ἰσραήλ;
7:42. ἔστρεψεν (It-beturned) δὲ (moreover,"ὁ (the-one) θεὸς (a-Deity,"καὶ (and) παρέδωκεν (it-gave-beside) αὐτοὺς (to-them) λατρεύειν (to-serve-of) τῆ ( unto-the-one ) στρατιᾷ ( unto-an-amassing-unto ) τοῦ ( of-the-one ) οὐρανοῦ , ( of-a-sky ,"καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) ἐν (in) Βίβλῳ (unto-a-paper) τῶν (of-the-ones) προφητῶν (of-declarers-before," Μὴ ( Lest ) σφάγια ( to-slaughterlets ) καὶ ( and ) θυσίας ( to-surgings-unto ) προσηνέγκατέ ( ye-beared-toward ) μοι ( unto-me ) ἔτη ( to-years ) τεσσεράκοντα ( to-forty ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ , ( unto-solituded ," οἶκος ( a-house ) Ἰσραήλ ; ( of-an-Israel ?"
7:42. convertit autem Deus et tradidit eos servire militiae caeli sicut scriptum est in libro Prophetarum numquid victimas aut hostias obtulistis mihi annis quadraginta in deserto domus IsrahelAnd God turned and gave them up to serve the host of heaven, as it is written in the books of the prophets: Did you offer victims and sacrifices to me for forty years, in the desert, O house of Israel?
42. But God turned, and gave them up to serve the host of heaven; as it is written in the book of the prophets, Did ye offer unto me slain beasts and sacrifices Forty years in the wilderness, O house of Israel?
7:42. Then God turned, and he handed them over, to subservience to the armies of heaven, just as it was written in the Book of the Prophets: ‘Did you not offer victims and sacrifices to me for forty years in the desert, O house of Israel?
7:42. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness?
Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness:

42: Бог же отвратился и оставил их служить воинству небесному, как написано в книге пророков: дом Израилев! приносили ли вы Мне заколения и жертвы в продолжение сорока лет в пустыне?
7:42  ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν, μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσεράκοντα ἐν τῇ ἐρήμῳ, οἶκος ἰσραήλ;
7:42. convertit autem Deus et tradidit eos servire militiae caeli sicut scriptum est in libro Prophetarum numquid victimas aut hostias obtulistis mihi annis quadraginta in deserto domus Israhel
And God turned and gave them up to serve the host of heaven, as it is written in the books of the prophets: Did you offer victims and sacrifices to me for forty years, in the desert, O house of Israel?
7:42. Then God turned, and he handed them over, to subservience to the armies of heaven, just as it was written in the Book of the Prophets: ‘Did you not offer victims and sacrifices to me for forty years in the desert, O house of Israel?
7:42. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness?
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 оставил (слав. предаде) их служить..." Это - не попущение только Божие, но - наказание израильтянам за почтение идола (Злат. и Феофил. ). За грех идолопоклонства Бог предает народ тягчайшему идолопоклонству, по закону наказания греха через больший грех (ср. Рим I:24).

"Служить, - т. е. воздавать божеское поклонение, - воинству небесному...", т. е. светилам небесным, обоготворять их (Быт II:1). Это обоготворение светил небесных было очень распространенною в древности формою идолопоклонства (сабеизм, астролатрия), особенно в Египте, Халдее, Финикии. В доказательство распространения этого рода идолопоклонства среди евреев Стефан приводит изречение пророка Амоса (V:25-27).

"В книге пророков..." - в древности собрание пророческих книг всех меньших пророков (12) считалось за одну книгу.

Выражение пророка от Лица Божия, что евреи не приносили Богу жертв за все время странствования по пустыне, как будто противоречит показаниям Пятокнижия, где говорится не раз о жертвах, приносимых евреями в пустыне (Исх XXIV:4: и д. ; Чис VlI:9, 1: и д. и др. ). Очевидно, пророк допускает в данном месте усиление речи, свойственное при сильных обличениях, допускающее забывать или умолчать о жертвах Богу истинному, которые как бы теряли свое значение при допущении служения идолам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? 43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. 44 Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; 46 Who found favour before God, and desired to find a tabernacle for the God of Jacob. 47 But Solomon built him a house. 48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, 49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things?

Two things we have in these verses:--

I. Stephen upbraids them with the idolatry of their fathers, which God gave them up to, as a punishment for their early forsaking him in worshipping the golden calf; and this was the saddest punishment of all for that sin, as it was of the idolatry of the Gentile world that God gave them up to a reprobate mind. When Israel was joined to idols, joined to the golden calf, and not long after to Baal-peor, God said, Let them alone; let them go on (v. 42): Then God turned, and gave them up to worship the host of heaven. He particularly cautioned them not to do it, at their peril, and gave them reasons why they should not; but, when they were bent upon it, he gave them up to their own hearts; lust, withdrew his restraining grace, and then they walked in their own counsels, and were so scandalously mad upon their idols as never any people were. Compare Deut. iv. 19 with Jer. viii. 2. For this he quotes a passage out of Amos v. 25. For it would be less invidious to tell them their own [character and doom] from an Old-Testament prophet, who upbraids them,

1. For not sacrificing to their own God in the wilderness (v. 42): Have you offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? No; during all that time sacrifices to God were intermitted; they did not so much as keep the passover after the second year. It was God's condescension to them that he did not insist upon it during their unsettled state; but then let them consider how ill they requited him in offering sacrifices to idols, when God dispensed with their offering them to him. This is also a check to their zeal for the customs that Moses delivered to them, and their fear of having them changed by this Jesus, that immediately after they were delivered these customs were for forty years together disused as needless things.

2. For sacrificing to other gods after they came to Canaan (v. 43): You took up the tabernacle of Moloch. Moloch was the idol of the children of Ammon, to which they barbarously offered their own children in sacrifice, which they could not do without great terror and grief to themselves and their families; yet this unnatural idolatry they arrived at, when God gave them up to worship the host of heaven. See 2 Chron. xxviii. 3. It was surely the strongest delusion that ever people were given up to, and the greatest instance of the power of Satan in the children of disobedience, and therefore it is here spoken of emphatically: Yea, you took up the tabernacle of Moloch, you submitted even to that, and to the worship of the star of your god Remphan. Some think Remphan signifies the moon, as Moloch does the sun; others take it for Saturn, for that planet is called Remphan in the Syriac and Persian languages. The Septuagint puts it for Chiun, as being a name more commonly known. They had images representing the star, like the silver shrines for Diana, here called the figures which they made to worship. Dr. Lightfoot thinks they had figures representing the whole starry firmament, with all the constellations, and the planets, and these are called Remphan--"the high representation," like the celestial globe: a poor thing to make an idol of, and yet better than a golden calf! Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an eye to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 Kings xvii. 6. Let it not therefore seem strange to them to hear of the destruction of this place, for they had heard of it many a time from the prophets of the Old Testament, who were not therefore accused as blasphemers by any but the wicked rulers. It was observed, in the debate on Jeremiah's case, that Micah was not called to an account though he prophesied, saying, Zion shall be ploughed as a field, Jer. xxvi. 18, 19.

II. He gives an answer particularly to the charge exhibited against him relating to the temple, that he spoke blasphemous words against that holy place, v. 44-50. He was accused for saying that Jesus would destroy this holy place: "And what if I did say so?" (saith Stephen) "the glory of the holy God is not bound up in the glory of this holy place, but that may be preserved untouched, though this be laid in the dust;" for, 1. "It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed place of worship; and yet the patriarchs, many ages before, worshipped God acceptably at the altars they had adjoining to their own tents in the open air--sub dio; and he that was worshipped without a holy place in the first, and best, and purest ages of the Old-Testament church, may and will be so when this holy place is destroyed, without any diminution to his glory." 2. The holy place was at first but a tabernacle, mean and movable, showing itself to be short-lived, and not designed to continue always. Why might not this holy place, though built of stones, be decently brought to its end, and give place to its betters, as well as that though framed of curtains? As it was no dishonour, but an honour to God, that the tabernacle gave way to the temple, so it is now that the material temple gives way to the spiritual one, and so it will be when, at last, the spiritual temple shall give way to the eternal one. 3. That tabernacle was a tabernacle of witness, or of testimony, a figure of good things to come, of the true tabernacle which the Lord pitched, and not men, Heb. viii. 2. This was the glory both of the tabernacle and temple, that they were erected for a testimony of that temple of God which in the latter days should be opened in heaven (Rev. xi. 19), and of Christ's tabernacling on earth (as the word is, John i. 14), and of the temple of his body. 4. That tabernacle was framed just as God appointed, and according to the fashion which Moses saw in the mount, which plainly intimates that it had reference to good things to come. Its rise being heavenly, its meaning and tendency were so; and therefore it was no diminution at all to its glory to say that this temple made with hands should be destroyed, in order to the building of another made without hands, which was Christ's crime (Mark xiv. 58), and Stephen's. 5. That tabernacle was pitched first in the wilderness; it was not a native of this land of yours (to which you think it must for ever be confined), but was brought in in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession of the devoted nations whom God drove out before the face of our fathers. And why may not God set up his spiritual temple, as he had done the material tabernacle, in those countries that were now the possession of the Gentiles? That tabernacle was brought in by those who came with Jesus, that is, Joshua. And I think, for distinction sake, and to prevent mistakes, it ought to be so read, both here and Heb. iv. 8. Yet in naming Joshua here, which in Greek is Jesus, there may be a tacit intimation that as the Old-Testament Joshua brought in that typical tabernacle, so the New-Testament Joshua should bring in the true tabernacle into the possession of the Gentiles. 6. That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any thought of building a temple, v. 45. David, having found favour before God, did indeed desire this further favour, to have leave to build God a house, to be a constant settled tabernacle, or dwelling-place, for the Shechinah, or the tokens of the presence of the God of Jacob, v. 46. Those who have found favour with God should show themselves forward to advance the interests of his kingdom among men. 7. God had his heart so little upon a temple, or such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do it; God was in no haste for one, as he told David (2 Sam. vii. 7), and therefore it was not he, but his son Solomon, some years after, that built him a house. David had all that sweet communion with God in public worship which we read of in his Psalms before there was any temple built. 8. God often declared that temples made with hands were not his delight, nor could add any thing to the perfection of his rest and joy. Solomon, when he dedicated the temple, acknowledged that God dwelleth not in temples made with hands; he has not need of them, is not benefited by them, cannot be confined to them. The whole world is his temple, in which he is every where present, and fills it with his glory; and what occasion has he for a temple then to manifest himself in? Indeed the pretended deities of the heathen needed temples made with hands, for they were gods made with hands (v. 41), and had no other place to manifest themselves in than in their own temples; but the one only true and living God needs no temple, for the heaven is his throne, in which he rests, and the earth is his footstool, over which he rules (v. 49, 50), and therefore, What house will you build me, comparable to this which I have already? Or, what is the place of my rest? What need have I of a house, either to repose myself in or to show myself? Hath not my hand made all these things? And these show his eternal power and Godhead (Rom. i. 20); they so show themselves to all mankind that those who worship other gods are without excuse. And as the world is thus God's temple, wherein he is manifested, so it is God's temple in which he will be worshipped. As the earth is full of his glory, and is therefore his temple (Isa. vi. 3), so the earth is, or shall be, full of his praise (Hab. iii. 3), and all the ends of the earth shall fear him (Ps. lxvii. 7), and upon this account it is his temple. It was therefore no reflection at all upon this holy place, however they might take it, to say that Jesus should destroy this temple, and set up another, into which all nations should be admitted, ch. xv. 16, 17. And it would not seem strange to those who considered that scripture which Stephen here quotes (Isa. lxvi. 1-3), which, as it expressed God's comparative contempt of the external part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles that were of a contrite spirit into the church.
Adam Clarke: Commentary on the Bible - 1831
7:42: Then God turned, and gave them up, etc. - He left them to themselves, and then they deified and worshipped the sun, moon, planets, and principal stars.
In the book of the prophets - As this quotation is found in Amos, Amo 5:25, by the book of the prophets is meant the twelve minor prophets, which, in the ancient Jewish division of the sacred writings, formed only one book.
Have ye offered to me slain beasts - It is certain that the Israelites did offer various sacrifices to God, while in the wilderness; and it is as certain that they scarcely ever did it with an upright heart. They were idolatrous, either in heart or act, in almost all their religious services; these were therefore so very imperfect that they were counted for nothing in the sight of God; for this seems to be strongly implied in the question here asked, Have ye offered to Me (exclusively and with an upright heart) slain beasts and sacrifices by the space of forty years? On the contrary, these forty years were little else than a tissue of rebellion and idolatry.
Albert Barnes: Notes on the Bible - 1834
7:42: Then God turned - That is, turned away from them; abandoned them to their own desires.
The host of heaven - The stars, or heavenly bodies. The word "host" means "armies." It is applied to the heavenly bodies because they are very numerous, and appear to be "marshalled" or arrayed in military order. It is from this that God is called Yahweh "of hosts," as being the ruler of these well-arranged heavenly bodies. See the notes on Isa 1:9. The proof that they did this Stephen proceeds to allege by a question from the prophets.
In the book of the prophets - Amo 5:25-26. The twelve minor prophets were commonly written in one volume, and were called the Book of the Prophets; that is, the book containing these several prophecies, Daniel, Hosea, Micah, etc. They were small "tracts" separately, and were bound up together to preserve them from being lost. This passage is not quoted literally; it is evidently made from memory; and though in its main spirit it coincides with the passage in Amos, yet in some important respects it varies from it.
O ye house of Israel - Ye people of Israel.
Have ye offered ... - That is, ye have not offered. The interrogative form is often an emphatic way of saying that the thing had "not" been done. But it is certain that the Jews did offer sacrifices to God in the wilderness, though it is also certain that they did not do it with a pure and upright heart. They kept up the form of worship generally, but they frequently forsook God, and offered worship to idols. through the continuous space of forty years they did "not" honor God, but often departed from him, and worshipped idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:42: and gave: Psa 81:11, Psa 81:12; Isa 66:4; Eze 14:7-10, Eze 20:25, Eze 20:39; Hos 4:17; Rom 1:24-28; Th2 2:10-12
the host: Deu 4:19, Deu 17:3; Kg2 17:16, Kg2 21:3; Job 31:26-28; Jer 19:13; Eze 8:16
O ye: Amo 5:25, Amo 5:26
have ye: Isa 43:23
of forty: Psa 95:10; Heb 3:9, Heb 3:15-17
Geneva 1599
7:42 Then God turned, and (o) gave them up to worship the (p) host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness?
(o) Being destitute and void of his Spirit, he gave them up to Satan, and wicked lusts, to worship stars.
(p) By "the host of heaven" here he does not mean the angels, but the moon, and sun, and other stars.
John Gill
7:42 Then God turned,.... Away from them, withdrew his presence, and his favours from them:
and gave them up to worship the host of heaven; not angels, but the sun, moon, and stars; for since they liked not to retain the knowledge and worship of the true God, who made the heavens, and the earth, God in righteous judgment, in a judicial way, gave them up to a reprobate mind, to commit all the idolatry of the Gentiles, as a punishment of their former sin in making and worshipping the calf:
as it is written in the book of the prophets; of the twelve lesser prophets, which were all in one book; and which, as the Jews say (e), were put together, that a book of them might not be lost through the smallness of it; among which Amos stands, a passage in whose prophecy is here referred to; namely, in Amos 5:25 "O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness"; no; they offered to devils, and not to God, Deut 32:17 and though there were some few sacrifices offered up; yet since they were not frequently offered, nor freely, and with all the heart, and with faith, and without hypocrisy, they were looked upon by God as if they were not offered at all.
(e) Kimchi praefat. ad Hoseam.
John Wesley
7:42 God turned - From them in anger; and gave them up - Frequently from the time of the golden calf, to the time of Amos, and afterward. The host of heaven - The stars are called an army or host, because of their number, order, and powerful influence. In the book of the prophets - Of the twelve prophets, which the Jews always wrote together in one book. Have ye offered - The passage of Amos referred to, Amos 5:25, consists of two parts; of which the former confirms Acts 7:41, of the sin of the people; the latter the beginning of Acts 7:42, concerning their punishment. Have ye offered to me - They had offered many sacrifices; but God did not accept them as offered to him, because they sacrificed to idols also; and did not sacrifice to him with an upright heart. Amos 5:25.
Robert Jamieson, A. R. Fausset and David Brown
7:42 gave them up--judicially.
as . . . written in the book of the prophets--the twelve minor prophets, reckoned as one: the passage is from Amos 5:25.
have ye offered to me . . . sacrifices?--The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [BENGEL].
7:437:43: եւ առէք զվրանն Մողոքայ, եւ զաստղն աստուածոյն Հռեմփայ, զպատկերսն զոր արարէք երկիր պագանել նոցա. եւ փոխեցից զձեզ յա՛յն կողմն Բաբելացւոց[2260]։ [2260] Ոմանք. Զպատկերն զոր... յայն կողմն Բա՛՛։
43. այլ դուք վերցրիք Մողոքի վրանը եւ Հռեմփա աստծու աստղը եւ այն պատկերները, որ քանդակեցիք նրանց երկրպագելու համար. ահա ինչո՛ւ ես ձեզ պիտի փոխադրեմ բաբելացիների երկրի միւս կողմը»:
43 Մողոքին վրանը առիք ու ձեր Հռեմփա աստուծոյն աստղը, այն պատկերները որոնք շինեցիք անոնց երկրպագութիւն ընելու։ Ես ալ ձեզ Բաբելոնէն անդին պիտի փոխադրեմ’։
եւ առէք զվրանն Մողոքայ եւ զաստղն [34]աստուածոյն Հռեմփայ, զպատկերսն` զոր արարէք երկիր պագանել նոցա. եւ փոխեցից զձեզ յայն կողմն Բաբելացւոց:

7:43: եւ առէք զվրանն Մողոքայ, եւ զաստղն աստուածոյն Հռեմփայ, զպատկերսն զոր արարէք երկիր պագանել նոցա. եւ փոխեցից զձեզ յա՛յն կողմն Բաբելացւոց[2260]։
[2260] Ոմանք. Զպատկերն զոր... յայն կողմն Բա՛՛։
43. այլ դուք վերցրիք Մողոքի վրանը եւ Հռեմփա աստծու աստղը եւ այն պատկերները, որ քանդակեցիք նրանց երկրպագելու համար. ահա ինչո՛ւ ես ձեզ պիտի փոխադրեմ բաբելացիների երկրի միւս կողմը»:
43 Մողոքին վրանը առիք ու ձեր Հռեմփա աստուծոյն աստղը, այն պատկերները որոնք շինեցիք անոնց երկրպագութիւն ընելու։ Ես ալ ձեզ Բաբելոնէն անդին պիտի փոխադրեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:4343: Вы приняли скинию Молохову и звезду бога вашего Ремфана, изображения, которые вы сделали, чтобы поклоняться им: и Я переселю вас далее Вавилона.
7:43  καὶ ἀνελάβετε τὴν σκηνὴν τοῦ μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ [ὑμῶν] ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα βαβυλῶνος.
7:43. καὶ ( And ) ἀνελάβετε ( ye-had-taken-up ) τὴν ( to-the-one ) σκηνὴν ( to-a-tenting ) τοῦ ( of-the-one ) Μολόχ ( of-a-Moloch ) καὶ ( and ) τὸ ( to-the-one ) ἄστρον ( to-an-en-starring ) τοῦ ( of-the-one ) θεοῦ ( of-a-deity ) Ῥομφά , ( of-a-Romfa ," τοὺς ( to-the-ones ) τύπους ( to-impressions ) οὓς ( to-which ) ἐποιήσατε ( ye-did-unto ) προσκυνεῖν (to-kiss-toward-unto) αὐτοῖς. (unto-them) καὶ ( and ) μετοικιῶ ( I-shall-house-with-to ) ὑμᾶς ( to-ye ) ἐπέκεινα ( thither-upon ) Βαβυλῶνος. (of-a-Babulon)
7:43. et suscepistis tabernaculum Moloch et sidus dei vestri Rempham figuras quas fecistis adorare eas et transferam vos trans BabylonemAnd you took unto you the tabernacle of Moloch and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon.
43. And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon.
7:43. And yet you took up for yourselves the tabernacle of Moloch and the star of your god Rephan, figures which you yourselves formed in order to adore them. And so I will carry you away, beyond Babylon.’
7:43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon:

43: Вы приняли скинию Молохову и звезду бога вашего Ремфана, изображения, которые вы сделали, чтобы поклоняться им: и Я переселю вас далее Вавилона.
7:43  καὶ ἀνελάβετε τὴν σκηνὴν τοῦ μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ [ὑμῶν] ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα βαβυλῶνος.
7:43. et suscepistis tabernaculum Moloch et sidus dei vestri Rempham figuras quas fecistis adorare eas et transferam vos trans Babylonem
And you took unto you the tabernacle of Moloch and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon.
7:43. And yet you took up for yourselves the tabernacle of Moloch and the star of your god Rephan, figures which you yourselves formed in order to adore them. And so I will carry you away, beyond Babylon.’
7:43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
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: "Вы приняли, т. е. приняли для ношения с собою, скинию Молохову", т. е., вероятно, переносную палатку, посвященную Молоху, в которой находилось и изображение этого мнимого божества и которая, подобно скинии Бога истинного, переносилась из стана в стан.

Молох - сирский и ханаанский идол (Ваал-Бел), в коем обоготворялось солнце, как источник жизни на земле. Служение этому идолу отличалось особенно отвратительным характером в эпоху Царств (4Цар. XVI:3; 2Пар. XXVIII:3). Идол был медный, с телячьей головой, увенчанной царскою короною. Руки его были протянуты так, как бы готовы были принять кого-либо. Ему приносили в жертву детей, при чем внутри идола разводился огонь, поглощавший жертву. Чтобы заглушить крик детский, во время этих отвратительных сцен поднимали сильный крик и шум при помощи разнообразных инструментов.

"Звезда Ремфана", т. е. изображение Сатурна в виде звезды, соответственно внешнему виду этой обоготворенной планеты.

В самом Пятикнижии Моисея нет упоминания о служении евреев означенным идолам в том виде, как говорит пророк Амос. Можно думать поэтому, что от Лица Божия пророк говорит здесь согласное с древнейшим еврейским преданием. Примечательно и то, что в книге Левит выражается запрещение служить Молоху (Лев XVIII:21; XX:2), что подтверждает существование служения этому мнимому божеству.

Все это пророческое изречение приведено почти вполне точно по переводу LXX, не вполне, однако, согласному с подлинным текстом в названии указанных божеств (вместо Молоха - в подлиннике царя вашего, вместо Ремфана - Кийюн) и в самом строении речи LXX не буквально перевели это место, а с пояснением, не изменившим, впрочем, самого существа дела.

"Переселю вас далее Вавилона..." - в подлиннике и в переводе LXX у Амфа, жившего до плена вавилонского, сказано - далее Дамаска. Стефан заменяет Дамаск Вавилоном, без сомнения, потому, что плен вавилонский был известнее слушателям, чем плен сирский, и представлял Божию угрозу за идолопоклонство сильнее и внушительнее, без изменения сущности дела.
Adam Clarke: Commentary on the Bible - 1831
7:43: Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them - This is a literal translation of the place, as it stands in the Septuagint; but in the Hebrew text it stands thus: But ye have borne the tabernacle of your Molech, and Chiun, your images, the star of your god which ye made to yourselves. This is the simple version of the place, unless we should translate ונסאתם את סכות מלככם venasatem eth Siccuth malkekem, ye took Sikuth your king, (instead of ye took up the tabernacle of your Molek), as some have done. The place is indeed very obscure, and the two texts do not tend to cast light on each other. The rabbins say siccuth, which we translate tabernacle, is the name of an idol. Molech is generally understood to mean the sun; and several persons of good judgment think that by Remphan or Raiphan is meant the planet Saturn, which the Copts call Ῥηφαν, Rephan. It will be seen above that instead of Remphan, or, as some of the best MSS. have it, Rephan, the Hebrew text has כיון Chiun, which might possibly be a corruption of ריפן Reiphan, as it would be very easy to mistake the כ caph for ר resh, and the vau shurek ו for פ pe. This emendation would bring the Hebrew, Septuagint, and the text of Luke, nearer together; but there is no authority either from MSS. or versions for this correction: however, as Chiun is mentioned in no other place, though Molech often occurs, it is the more likely that there might have been some very early mistake in the text, and that the Septuagint has preserved the true reading.
It was customary for the idolaters of all nations to carry images of their gods about them in their journeys, military expeditions, etc.; and these, being very small, were enclosed in little boxes, perhaps some of them in the shape of temples, called tabernacles; or, as we have it, Act 19:24, shrines. These little gods were the penates and lares among the Romans, and the tselems or talismans among the ancient eastern idolaters. The Hebrew text seems to refer to these when it says, the tabernacle of your Molech, and Chiun, your images, צלמיכם tsalmeycem, your tselems, τους τυπους, the types or simulachres of your gods. See the note on Gen 31:19. Many of those small portable images are now in my own collection, all of copper or brass; some of them the identical penates of the ancient Romans, and others the offspring of the Hindoo idolatry; they are from an ounce weight to half a pound. Such images as these I suppose the idolatrous Israelites, in imitation of their neighbors, the Moabites, Ammonites, etc., to have carried about with them; and to such the prophet appears to me unquestionably to allude.
I will carry you away beyond Babylon - You have carried your idolatrous images about; and I will carry you into captivity, and see if the gods in whom ye have trusted can deliver you from my hands. Instead of beyond Babylon, Amos, from whom the quotation is made, says, I will carry you beyond Damascus. Where they were carried was into Assyria and Media, see Kg2 17:6 : now, this was not only beyond Damascus, but beyond Babylon itself; and, as Stephen knew this to be the fact, he states it here, and thus more precisely fixes the place of their captivity. The Holy Spirit, in his farther revelations, has undoubted right to extend or illustrate those which he had given before. This case frequently occurs when a former prophecy is quoted in later times.
Albert Barnes: Notes on the Bible - 1834
7:43: Yea, ye took up - That is, you bore, or you carried with you, for purposes of idolatrous worship.
The tabernacle - This word properly means a "tent"; but it is also applied to the small tent or house in which was contained the image of the god; the shrine, box, or tent in which the idol was placed. It is customary for idolatrous nations to bear their idols about with them, enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probably they were made in the shape of small "temples" or tabernacles; and such appear to have been the "silver shrines" for Diana, made at Ephesus, Act 19:24. These shrines, or images, were borne with them as a species of amulet, charm, or talisman to defend them from evil. Such images the Jews seem to have carried with them.
Moloch - This word comes from the Hebrew word signifying "king." This was a god of the Ammonites, to whom human sacrifices were offered. Moses in several places forbids the Israelites, under penalty of death, to dedicate their children to Moloch, by making them pass through the fire, Lev 18:21; Lev 20:2-5. There is great probability that the Hebrews were addicted to the worship of this deity after they entered the land of Canaan. Solomon built a temple to Moloch on the Mount of Olives Kg1 11:7; and Manasseh made his son pass through the fire in honor of this idol, Kg2 21:3, Kg2 21:6. The image of this idol was made of brass, and his arms extended so as to embrace anyone; and when they offered children to him, they heated the statue, and when it was burning hot, they placed the child in his arms, where it was soon destroyed by heat. It is not certain what this god was supposed to represent. Some suppose it was in honor of the planet Saturn; others, the sun; others, Mercury, Venus, etc. What particular god it was is not material. It was the most cutting reproof that could be made to the Jews, that their fathers had been guilty of worshipping this idol.
And the star - The Hebrew in this place is, "Chiun your images, the star of your god." The expression used here leads us to suppose that this was a star which was worshipped, but what star it is not easy to ascertain; nor is it easy to determine why it is called both "Chiun" and "Remphan." Stephen quotes from the Septuagint translation. In that translation the word "Chiun" is rendered by the word "Raiphan," or "Rephan," easily changed into "Remphan." Why the authors of that version adopted this is not known. It was probably, however, from one of two causes:
(1) Either because the word "Chiun" in Hebrew meant the same as "Remphan" in the language of Egypt, where the translation was made; or,
(2) Because the "object" of worship called "Chiun" in Hebrew was called "Remphan" in the language of Egypt. It is generally agreed that the object of their worship was the planet "Saturn," or "Mars," both of which planets were worshipped as gods of evil influence. In Arabic, the word "Chevan" denotes the planet Saturn. Probably "Rephan," or "Remphan," is the Coptic name for the same planet, and the Septuagint adopted this because that translation was made in Egypt, where the Coptic language was spoken.
Figures which ye made - Images of the god which they made. See the article "Chiun" in Robinson's Calmet.
And I will carry you away ... - This is simply expressing in few words what is stated at greater length in Amo 5:27. In Hebrew it is "Damascus"; but this evidently denotes the Eastern region, in which also Babylon was situated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:43: ye took: Lev 18:21, Lev 20:2-5; Kg2 17:16-18, Kg2 21:6
figures: Exo 20:4, Exo 20:5; Deu 4:16-18, Deu 5:8, Deu 5:9
and I: Kg2 17:6, Kg2 18:11; Amo 5:27
Babylon: In the passage of Amos, to which Stephen refers, it is beyond Damascus; but as Assyria and Media, to which they were carried, were not only beyond Damascus, but beyond Babylon itself, he states that fact, and thus fixes more precisely the place of their captivity.
Geneva 1599
7:43 Yea, ye (q) took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
(q) You took it upon your shoulders and carried it.
John Gill
7:43 Yea, ye took up the tabernacle of Mo,.... Sometimes called Molech, and sometimes Milcorn; it was the god of the Ammonites, and the same with Baal: the one signifies king, and the other lord; and was, no doubt, the same with the Apis or Serapis of the Egyptians, and the calf of the Israelites. Frequent mention is made of giving seed to Molech, and causing the children to pass through fire to him. The account the Jews give of this image, and of the barbarous worship of it, is this (f):
"though all idolatrous places were in Jerusalem, Molech was without Jerusalem; and it was made an hollow image, placed within seven chancels or chapels; and whoever offered fine flour, they opened to him the first; if turtle doves or two young pigeons, they opened the second; if a lamb, they opened the third; if a ram, they opened the fourth; if a calf, they opened the fifth; if an ox, they opened the sixth; but whoever offered his son, they opened the seventh: his face was a calf's, and his hands were stretched out, as a man opens his hands to receive any thing from his friend; and they make him hot with fire, and the priests take the infant and put it into the hands of Molech, and the infant expires: and wherefore is it called Topher and Hinnom? Tophet, because they make a noise with drums, that its father may not hear the voice of the child, and have compassion on it, and return to it; and Hinnom, because the child roars, and the voice of its roaring ascends.''
Others give a milder account of this matter, and say, that the service was after this manner (g); that
"the father delivered his son to the priests, who made two large fires, and caused the son to pass on his feet between the two fires,''
so that it was only a sort of a lustration or purification by fire; but the former account, which makes the child to be sacrificed, and put to death, seems best to agree with the scriptural one. Now this idol was included in chancels or chapels, as in the account given, or in shrines, in tabernacles, or portable temples, which might be taken up and carried; and such an one is here mentioned: by which is meant, not the tabernacle of the Lord made by Bezaleel; as if the sense was, that the idolatrous Israelites, though not openly, yet secretly, and in their hearts worshipped Mo, as if he was included in the tabernacle; so that to take it up means no other, than in the heart to worship, and to consider him as if he had been shut up and carried in that tabernacle; nor is it to be thought that they publicly took up, and carried a tabernacle, in which was the image of Mo, during their forty years' travels in the wilderness; for whatever they might do the few days they worshipped the golden calf, which is possible, it cannot be received, that Moses, who was so severe against idolatry, would ever have connived at such a practice: this therefore must have reference to after times, when they sacrificed their children to him, and took up and carried his image in little shrines and tabernacles.
And the star of your god Remphan. The Alexandrian copy reads "Raiphan"; some copies read "Raphan"; and so the Arabic version; others "Rephan"; the Syriac version reads "Rephon"; and the Ethiopic version "Rephom". Giants, with the Hebrews, were called "Rephaim"; and so Mo, who is here meant, is called "Rephan", and with an epenthesis "Remphan", because of his gigantic form; which some have concluded from the massy crown on his head, which, with the precious stones, weighed a talent of gold, which David took from thence, 2Kings 12:30 for not the then reigning king of the Ammonites, but Molech, or Milchom, their idol, is meant: this is generally thought to be the same with Chiun in Amos; but it does not stand in a place to answer to that; besides, that should not be left untranslated, it not being a proper name of an idol, but signifies a type or form; and the whole may be rendered thus, "but ye have borne the tabernacle of your king, and the type, or form of your images, the star of your god"; which version agrees with Stephens's, who, from the Septuagint, adds the name of this their king, and their god Rephan, or Remphan. Drusius conjectures, that this is a fault of the Scribes writing Rephan for Cephan, or that the Septuagint interpreters mistook the letter for and instead of Cevan read Revan; and Chiun is indeed, by Kimchi and Aben Ezra (h), said to be the same with Chevan, which, in the Ishmaelitish and Persian languages, signifies Saturn; and so does Rephan in the Egyptian language: and it is further to be observed, that the Egyptians had a king called Remphis, the same with Apis; and this may be the reason why the Septuagint interpreters, who interpreted for Ptolomy, king of Egypt, put Rephan, which Stephen calls Remphan, instead of Chiun, which they were better acquainted with, since they both signify the same deity, and the same star; and which also was the star of the Israelites, called by them because supposed to have the government of the sabbath day, and therefore fitly called the "star of your god". Upon the whole, Mo, Chiun, Rephan, or Remphan, and Remphis, all are the same with the Serapis of the Egyptians, and the calf of the Israelites; and which idolatry was introduced on account of Joseph, who interpreted the dream of Pharaoh's kine, and provided for the Egyptians in the years of plenty against the years of famine, and was worshipped under the ox with a bushel on his head;
figures which ye made to worship them; in Amos it is said, "which you made for yourselves": meaning both the image and the tabernacle in which it was, which they made for their own use, to worship their deity in and by:
and I will carry you beyond Babylon; in Amos it is beyond Damascus, and so some copies read here, which was in Babylon; and explains the sense of the prophet more fully, that they should not only be carried for their idolatry beyond Damascus, and into the furthermost parts of Babylon, but beyond it, even into the cities of the Medea, Halah, and Habor, by the river Gozan; and here is no contradiction: how far beyond Damascus, the prophet does not say; and if they were carried beyond Babylon, they must be carried beyond Damascus, and so the words of the prophet were fulfilled; and Stephen living after the fulfilment of the prophecy, by which it appeared that they were carried into Media, could say how far they were carried; wherefore the Jew (i) has no reason to cavil at Stephen, as if he misrepresented the words of the prophet, and related things otherwise than they were; and so Kimchi interprets it, far beyond Damascus; and particularly mentions Halah and Habor, cities in Media, where the ten tribes were carried.
(f) R. David Kimchi in 2 Kings xxiii. 10. (g) Jarchi & Ben Melech in Lev. xviii. 23. Kimchi in Sepher Shorash. rad. (h) In Amos v. 25. (i) R. Isaac Chizzuk Emuna, par. 2. c. 64. p. 451.
John Wesley
7:43 Ye took up - Probably not long after the golden calf: but secretly; else Moses would have mentioned it. The shrine - A small, portable chapel, in which was the image of their god. Moloch was the planet Mars, which they worshipped under a human shape. Remphan, that is, Saturn, they represented by a star. And I will carry you beyond Babylon - That is, beyond Damascus (which is the word in Amos) and Babylon. This was fulfilled by the king of Assyria, 4Kings 17:6.
Robert Jamieson, A. R. Fausset and David Brown
7:43 Yea, ye took up the tabernacle of Molech, &c.--Two kinds of idolatry are charged upon the Israelites: that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, representing apparently the divine powers ascribed to nature, under different aspects.
carry you beyond Babylon--the well-known region of the captivity of Judah; while "Damascus" is used by the prophet (Amos 5:27), whither the ten tribes were carried.
7:447:44: Խորա՛նն վկայութեան էր ընդ հարսն մեր յանապատին. որպէս հրամա՛ն ետ որ խօսէրն ընդ Մովսիսի, առնել զայն ըստ օրինակին զոր ետես։
44. Անապատում մեր հայրերի հետ էր վկայութեան խորանը. ինչպէս նա, որ խօսեց Մովսէսի հետ, հրաման տուեց շինել այն ըստ այն օրինակի, որ ինքը տեսել էր:
44 Վկայութեան խորանը անապատին մէջ մեր հայրերուն հետ էր, ինչպէս Մովսէսին հետ խօսողը հրաման ըրաւ, որ տեսած օրինակին պէս շինէ զանիկա.
Խորանն վկայութեան էր ընդ հարսն մեր յանապատին. որպէս հրաման ետ որ խօսէրն ընդ Մովսիսի, առնել զայն ըստ օրինակին զոր ետես:

7:44: Խորա՛նն վկայութեան էր ընդ հարսն մեր յանապատին. որպէս հրամա՛ն ետ որ խօսէրն ընդ Մովսիսի, առնել զայն ըստ օրինակին զոր ետես։
44. Անապատում մեր հայրերի հետ էր վկայութեան խորանը. ինչպէս նա, որ խօսեց Մովսէսի հետ, հրաման տուեց շինել այն ըստ այն օրինակի, որ ինքը տեսել էր:
44 Վկայութեան խորանը անապատին մէջ մեր հայրերուն հետ էր, ինչպէս Մովսէսին հետ խօսողը հրաման ըրաւ, որ տեսած օրինակին պէս շինէ զանիկա.
zohrab-1805▾ eastern-1994▾ western am▾
7:4444: Скиния свидетельства была у отцов наших в пустыне, как повелел Говоривший Моисею сделать ее по образцу, им виденному.
7:44  ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῶ μωϊσῇ ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει,
7:44. Ἡ (The-one) σκηνὴ (a-tenting) τοῦ (of-the-one) μαρτυρίου (of-a-witnesslet) ἦν (it-was) τοῖς (unto-the-ones) πατράσιν (unto-fathers) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) ἐρήμῳ, (unto-solituded) καθὼς (down-as) διετάξατο ( it-arranged-through ," ὁ ( the-one ) λαλῶν ( speaking-unto ," τῷ ( unto-the-one ) Μωυσῇ ( unto-a-Mouses ) ποιῆσαι ( to-have-done-unto ) αὐτὴν ( to-it ) κατὰ ( down ) τὸν ( to-the-one ) τύπον ( to-an-impression ) ὃν ( to-which ) ἑωράκει , ( it-had-come-to-have-discerned-unto ,"
7:44. tabernaculum testimonii fuit patribus nostris in deserto sicut disposuit loquens ad Mosen ut faceret illud secundum formam quam videratThe tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen.
44. Our fathers had the tabernacle of the testimony in the wilderness, even as he appointed who spake unto Moses, that he should make it according to the figure that he had seen.
7:44. The tabernacle of the testimony was with our fathers in the desert, just as God ordained for them, speaking to Moses, so that he would make it according to the form that he had seen.
7:44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen:

44: Скиния свидетельства была у отцов наших в пустыне, как повелел Говоривший Моисею сделать ее по образцу, им виденному.
7:44  ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῶ μωϊσῇ ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει,
7:44. tabernaculum testimonii fuit patribus nostris in deserto sicut disposuit loquens ad Mosen ut faceret illud secundum formam quam viderat
The tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen.
7:44. The tabernacle of the testimony was with our fathers in the desert, just as God ordained for them, speaking to Moses, so that he would make it according to the form that he had seen.
7:44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
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
44: Достаточно оправдав себя в глазах судей относительно обвинения, будто он говорил хульные слова на Моисея, исповеданием величия Моисея, и указав, что не он, а, напротив, отцы его судей были непокорны Богу и Моисею, Стефан начинает далее разбивать другое обвинение, будто он говорил хульные слова на святое мест сие, т. е. храм Иерусалимский (VI:13-14), подтверждая в том и другом случае свое оправдание словом пророческим (ст. 42-43: и 49-50).

Внешняя связь речи такова: ношение скинии Молоховой во времена Моисея допускалось в то самое время, когда у народа еврейского была истинная скиния свидения, устроенная по образу, показанному самим Богом Моисею на горе. Это усугубляло вину евреев, ослабляло же взведенный на Стефана упрек потому, что эта скиния, как и сменивший ее храм, имела лишь временное значение - в силу уже исторических законов для своего существования.

Скиния свидения - h skhnh tou marturiou - сень свидения, т. е. такая скиния, в которой Бог по преимуществу свидетельствовал о Себе, открывал Себя, как истинного Бога, - скиния откровений Божиих (ср. Чис VII:89; Исх XXV:8, 22).

"По образу им виденному..." - (Исх XXV:9, 40; описание скинии XXV-XXVII гл. ). Указание на преимущественную святость этой скинии, в противоположность Молоховой.
Adam Clarke: Commentary on the Bible - 1831
7:44: Our fathers had the tabernacle of witness in the wilderness - That is, the tabernacle in which the two tables of stone written by the finger of God were laid up, as a testimony that he had delivered these laws to the people, and that they had promised to obey them. As one great design of St. Stephen was to show the Jews that they placed too much dependence on outward privileges, and had not used the law, the tabernacle, the temple, nor the temple service, for the purpose of their institution, he labors to bring them to a due sense of this, that conviction might lead to repentance and conversion. And he farther shows that God did not confine his worship to one place, or form. He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, etc. He was worshipped with a tabernacle, or portable temple, in the wilderness. He was worshipped also in the fixed temple projected by David, but built by Solomon. He asserts farther that his infinite majesty cannot be confined to temples, made by human hands; and where there is neither tabernacle nor temple, (in any part of his vast dominions), he may be worshipped acceptably by the upright in heart. Thus he proves that neither tabernacle nor temple are essentially requisite for the true worship of the true God. Concerning the tabernacle to which St. Stephen here refers, the reader is requested to consult the notes on Exo 25:8, etc., and the subsequent chapters.
Speaking unto Moses - Ὁ λαλων, Who spake, as in the margin; signifying the angel of God who spake to Moses, or God himself. See Exo 25:40.
Albert Barnes: Notes on the Bible - 1834
7:44: The tabernacle of witness - The "tent" or "tabernacle" which Moses was commanded to make. It was called a tabernacle of "witness," or of "testimony," because it was the visible witness or proof of God's presence with them; the evidence that he to whom it was devoted was their protector and guide. The name is given either to the "tent," to the two tables of stone, or to the ark; all of which were "witnesses," or "evidences" of God's relation to them as their Lawgiver and guide, Exo 16:34; Exo 25:16, Exo 25:21; Exo 27:21; Exo 30:6, Exo 30:36; Exo 31:18, etc.; Num 1:50, Num 1:53. The two charges against Stephen were, that he had spoken blasphemy against Moses or his Law, and against the temple, Act 6:13-14. In the pRev_ious part of this defense he had shown his respect for Moses and his Law. He now proceeds to show that he did not design to speak with disrespect of the temple, or the holy places of their worship. He therefore expresses his belief in the divine appointment of both the tabernacle Act 7:44-46 and of the temple Act 7:47.
According to the fashion ... - According to the pattern that was shown to him, by which it was to be made, Exo 25:9, Exo 25:40; Exo 26:30. As God showed him "a pattern," it proved that the tabernacle had his sanction. Against that Stephen did not intend to speak.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:44: the tabernacle: Exo 38:21; Num 1:50-53, Num 9:15, Num 10:11, Num 17:7, Num 17:8, Num 18:2; Jos 18:1; Ch2 24:6
speaking: or, who spake
that he: Exo 25:40, Exo 26:30; Ch1 28:11, Ch1 28:19; Heb 8:2, Heb 8:5
Geneva 1599
7:44 (5) Our fathers had the tabernacle of (r) witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
(5) Moses indeed erected a tabernacle, but that was to call them back to the one whom he had seen on the mountain.
(r) That is, of the covenant.
John Gill
7:44 Our fathers had the tabernacle of witness in the wilderness,.... The Ethiopic version adds, "of Sinai"; there it was that the tabernacle was first ordered to be built, and there it was built, and set up; which was a sort of a portable temple, in which Jehovah took up his residence, and which was carried from place to place: of it, and its several parts and furniture, there is a large account in Ex 25:1. It is sometimes called Ohel Moed, or "the tabernacle of the congregation", because there the people of Israel gathered together, and God met with them; and sometimes "the tabernacle of the testimony", or "witness", as here; Ex 38:21 Num 1:50 because the law, called the tables of the testimony, and the testimony, it being a testification or declaration of the will of God, was put into an ark; which for that reason is called the ark of the testimony; and which ark was placed in the tabernacle; and hence that took the same name too. The Jewish writers say (k), it is so called,
"because it was a testimony that the Shekinah dwelt in Israel'';
or as another (l) expresses it,
"it was a testimony to Israel that God had pardoned them concerning the affair of the calf, for, lo, his Shekinah dwelt among them.''
This tabernacle, in which was the testimony of the will of God, what he would have done, and how he would be worshipped, and which was a token of his presence, was among the Jewish fathers whilst they were in the wilderness; and is mentioned as an aggravation of their sin, that they should now, or afterwards, take up and carry the tabernacle of Mo. The Alexandrian copy reads, "your fathers"; the sense is the same.
As he had appointed; that is, as God appointed, ordered, and commanded:
speaking unto Moses, Ex 25:40
that he should make it according to the fashion he had seen; when in the Mount with God; Heb 8:5 for it was not a bare account of the tabernacle, and its vessels, which he hearing, might form an idea of in his mind; but there was a visible form represented to his eye, a pattern, exemplar, or archetype of the whole, according to which everything was to be made; which teaches us, that everything in matters of worship ought to be according to the rule which God has given, from which we should never swerve in the least.
(k) Baal Hatturim in Exod. xxxiii. 21. (l) Jarchi in ib.
John Wesley
7:44 Our fathers had the tabernacle of the testimony - The testimony was properly the two tables of stone, on which the ten commandments were written. Hence the ark which contained them is frequently called the ark of the testimony; and the whole tabernacle in this place. The tabernacle of the testimony - according to the model which he had seen - When he was caught up in the visions of God on the mount.
Robert Jamieson, A. R. Fausset and David Brown
7:44 Our fathers had the tabernacle of witness in the wilderness--which aggravated the guilt of that idolatry in which they indulged, with the tokens of the divine presence constantly in the midst of them.
7:457:45: Զոր եւ ընկալեալ բերէին հարքն մեր հանդերձ Յեսուաւ ՚ի վիճակ ազգացն, զորս մերժեաց Աստուած յերեսաց հարցն մերոց. մինչեւ յաւուրս Դաւթի[2261], [2261] Ոմանք. Բերին հարքն մեր... Յեսովաւ ՚ի վի՛՛... յաւուրսն Դաւթի։
45. Եւ մեր հայրերն էլ, այն առնելով, բերեցին, երբ Յեսուի հետ գրաւեցին այն ազգերի երկիրը, որոնց Աստուած վտարեց մեր հայրերի առջեւից:
45 Որ մեր հայրերն ալ յաջորդաբար առնելով՝ Յեսուին հետ բերին զանիկա այն ազգերուն կալուածը, որոնք Աստուած վռնտեց մեր հայրերուն առջեւէն՝ մինչեւ Դաւիթին օրերը,
Զոր եւ ընկալեալ բերէին հարքն մեր հանդերձ Յեսուաւ ի վիճակ ազգացն, զորս մերժեաց Աստուած յերեսաց հարցն մերոց մինչեւ յաւուրս Դաւթի:

7:45: Զոր եւ ընկալեալ բերէին հարքն մեր հանդերձ Յեսուաւ ՚ի վիճակ ազգացն, զորս մերժեաց Աստուած յերեսաց հարցն մերոց. մինչեւ յաւուրս Դաւթի[2261],
[2261] Ոմանք. Բերին հարքն մեր... Յեսովաւ ՚ի վի՛՛... յաւուրսն Դաւթի։
45. Եւ մեր հայրերն էլ, այն առնելով, բերեցին, երբ Յեսուի հետ գրաւեցին այն ազգերի երկիրը, որոնց Աստուած վտարեց մեր հայրերի առջեւից:
45 Որ մեր հայրերն ալ յաջորդաբար առնելով՝ Յեսուին հետ բերին զանիկա այն ազգերուն կալուածը, որոնք Աստուած վռնտեց մեր հայրերուն առջեւէն՝ մինչեւ Դաւիթին օրերը,
zohrab-1805▾ eastern-1994▾ western am▾
7:4545: Отцы наши с Иисусом, взяв ее, внесли во владения народов, изгнанных Богом от лица отцов наших. [Так было] до дней Давида.
7:45  ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν δαυίδ,
7:45. ἣν (to-which) καὶ (and) εἰσήγαγον (they-had-led-into) διαδεξάμενοι ( having-received-through ,"οἱ (the-ones) πατέρες (fathers) ἡμῶν (of-us) μετὰ (with) Ἰησοῦ (of-an-Iesous,"ἐν (in) τῇ (unto-the-one) κατασχέσει ( unto-a-holding-down ) τῶν (of-the-ones) ἐθνῶν (of-nations) ὧν ( of-which ) ἐξῶσεν (it-pushed-out-unto,"ὁ (the-one) θεὸς (a-Deity,"ἀπὸ (off) προσώπου (of-looked-toward) τῶν (of-the-ones) πατέρων (of-fathers) ἡμῶν (of-us) ἕως (unto-if-which) τῶν (of-the-ones) ἡμερῶν (of-days) Δαυείδ: (of-a-David)
7:45. quod et induxerunt suscipientes patres nostri cum Iesu in possessionem gentium quas expulit Deus a facie patrum nostrorum usque in diebus DavidWhich also our fathers receiving, brought in with Jesus, into the possession of the Gentiles: whom God drove out before the face of our fathers, unto the days of David,
45. Which also our fathers, in their turn, brought in with Joshua when they entered on the possession of the nations, which God thrust out before the face of our fathers, unto the days of David;
7:45. But our fathers, receiving it, also brought it, with Joshua, into the land of the Gentiles, whom God expelled before the face of our fathers, even until the days of David,
7:45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David:

45: Отцы наши с Иисусом, взяв ее, внесли во владения народов, изгнанных Богом от лица отцов наших. [Так было] до дней Давида.
7:45  ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν δαυίδ,
7:45. quod et induxerunt suscipientes patres nostri cum Iesu in possessionem gentium quas expulit Deus a facie patrum nostrorum usque in diebus David
Which also our fathers receiving, brought in with Jesus, into the possession of the Gentiles: whom God drove out before the face of our fathers, unto the days of David,
7:45. But our fathers, receiving it, also brought it, with Joshua, into the land of the Gentiles, whom God expelled before the face of our fathers, even until the days of David,
7:45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
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
45: "Взяв оную...", - diadexamenoi... - приемше, т. е. приняв ее в наследие от предыдущего поколения отцев.

"Внесли во владение народов..." (языческих) - разумеется, после их покорения и овладения землею (обетованной).

"Изгнанных Богом...", а не собственною силою народа. Под этим изгнанием (ср. Исх XXXIV:24; Втор XI:23) разумеется вообще покорение этой земли, при чем жители ее частью были истреблены, частью порабощены, частью выселились в другие страны.

"До дней Давида...", - ewV twn hmerwn Dabid..., "даже до дний Давида..." Предыдущих слов русского перевода - так было - нет ни в греческом, ни в славянском текстах, хотя по смыслу они не излишни.
Adam Clarke: Commentary on the Bible - 1831
7:45: Brought in with Jesus - That is, with Joshua, whom the Greek version, quoted by St. Stephen, always writes Ιησους, Jesus, but which should constantly be written Joshua in such cases as the present, in order to avoid ambiguity and confusion.
Possession of the Gentiles - Των εθνων, of the heathens, whom Joshua conquered, and gave their land to the children of Israel.
Albert Barnes: Notes on the Bible - 1834
7:45: Our fathers that came after - None of the generation that came out of Egypt were permitted to enter into the and of Canaan except Caleb and Joshua, Num 14:22-24; Num 32:11-12. Hence, it is said that their fathers who "came after," that is, after the generation when the tabernacle was built. The Greek, however, here means, properly, "which also our fathers, having "received," brought," etc. The sense is not materially different. Stephen means that it was not brought in by that generation, but by the next.
With Jesus - This should have been rendered "with Joshua." Jesus is the Greek mode of writing the name "Joshua." But the Hebrew name should by all means have been retained here, as also in Heb 4:8.
Into the possession of the Gentiles - Into the land possessed by the Gentiles, that is, into the promised land then occupied by the Canaanites, etc.
Whom God ... - That is, he continued to drive them out until the time of David, when they were completely expelled. Or it may mean that the tabernacle was in the possession of the Jews, and was the appointed place of worship, until the time of David, who desired to build him a temple. The Greek is ambiguous. The "connection" favors the latter interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:45: Which: Jos 3:11-14, Jos 18:1; Jdg 18:31; Sa1 4:4; Kg1 8:4; Ch1 16:39, Ch1 21:29
that came after: or, having received
Jesus: Jos 3:6, Jos 3:7, Joshua, Heb 4:8
whom: Act 13:19; Neh 9:24; Psa 44:2, Psa 78:55
unto: 2Sam. 6:1-23; ch1 15:1-17:27
Geneva 1599
7:45 Which also our fathers that came after (s) brought in with Jesus into the (t) possession of the Gentiles, whom God drave out (u) before the face of our fathers, unto the days of David;
(s) Delivered from hand to hand.
(t) This is said using the figure of speech metonymy, and refers to the countries which the Gentiles possessed.
(u) God drove them out that they should yield up the possession of those countries to our fathers when they entered into the land.
John Gill
7:45 Which also our fathers that came after,.... Who came after those that died in the wilderness, and never saw nor entered into the land of Canaan; the children of that generation whose carcasses fell in the wilderness, who sprung from them, came up in their room, and succeeded them:
brought in with Jesus into the possession of the Gentiles; that is, they having received the tabernacle from their fathers, brought it into the land of Canaan, which was possessed by the Gentiles, when they entered into it with Joshua their leader, and captain, at the head of them; who is here called Jesus, as he is in Heb 4:8 for Joshua and Jesus are the same name, and signify a saviour; for such an one Joshua was to the people of Israel; and was an eminent type of Jesus Christ, the captain of our salvation, in his bringing many sons to glory:
whom God drove out before the face of our fathers; the Gentiles, who before possessed the land of Canaan, were drove out by God before the Israelites, to make way for their settlement there; for to whom can the success of those victories over the Canaanites be ascribed, which the Israelites under Joshua obtained, but to God? The language on the "Tingitane", or Hercules's pillars, said to be set up by some of these Canaanites, agrees with this, on which they inscribed these words;
"we are they who fled from the face of Joshua the robber, the son of Nave,''
or Nun:
unto the days of David; this clause must not be read in connection with the words immediately preceding, as if the sense was, that the inhabitants of Canaan were drove out of their land unto the times of David, and then returned and resettled, as in the Ethiopic version; but with the beginning of the verse, and the meaning is, that the tabernacle which the Israelites received from their fathers, and brought into the land of Canaan with them, was there unto the times of David.
John Wesley
7:45 Which our fathers having received - From their ancestors; brought into the possession of the Gentiles - Into the land which the Gentiles possessed before. So that God's favour is not a necessary consequence of inhabiting this land. All along St. Stephen intimates two things: 1. That God always loved good men in every land: 2. That he never loved bad men even in this. Josh 3:14.
Robert Jamieson, A. R. Fausset and David Brown
7:45 which . . . our fathers that came after--rather, "having received it by succession" (Margin), that is, the custody of the tabernacle from their ancestors.
brought in with Jesus--or Joshua.
into the possession--rather, "at the taking possession of [the territory of] the Gentiles."
unto the days of David--for till then Jerusalem continued in the hands of the Jebusites. But Stephen's object in mentioning David is to hasten from the tabernacle which he set up, to the temple which his son built, in Jerusalem; and this only to show, from their own Scripture (Is 66:1-2), that even that temple, magnificent though it was, was not the proper resting-place of Jehovah upon earth; as his audience and the nations had all along been prone to imagine. (What that resting-place was, even "the contrite heart, that trembleth at God's word," he leaves to be gathered from the prophet referred to).
7:467:46: որ եգիտ շնո՛րհս առաջի Աստուծոյ, եւ խնդրեաց գտանել զյարկս Աստուծոյ Յակովբայ։
46. Այսպէս էր մինչեւ Դաւթի օրերը, երբ նա Աստծու առաջ շնորհ գտաւ ու խնդրեց, որ Յակոբի Աստծու[16] համար մի բնակարան կառուցի:[16] Յուն. լաւ բն. ունեն Յակոբի տան համար:
46 Որ Աստուծոյ առջեւ շնորհք գտաւ եւ ուզեց որ Յակոբին Աստուծոյն բնակարան մը շինէ։
որ եգիտ շնորհս առաջի Աստուծոյ, եւ խնդրեաց գտանել զյարկս Աստուծոյ Յակովբայ:

7:46: որ եգիտ շնո՛րհս առաջի Աստուծոյ, եւ խնդրեաց գտանել զյարկս Աստուծոյ Յակովբայ։
46. Այսպէս էր մինչեւ Դաւթի օրերը, երբ նա Աստծու առաջ շնորհ գտաւ ու խնդրեց, որ Յակոբի Աստծու[16] համար մի բնակարան կառուցի:
[16] Յուն. լաւ բն. ունեն Յակոբի տան համար:
46 Որ Աստուծոյ առջեւ շնորհք գտաւ եւ ուզեց որ Յակոբին Աստուծոյն բնակարան մը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:4646: Сей обрел благодать пред Богом и молил, [чтобы] найти жилище Богу Иакова.
7:46  ὃς εὖρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῶ οἴκῳ ἰακώβ.
7:46. ὃς (which) εὗρεν (it-had-found) χάριν (to-a-granting) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ᾐτήσατο ( it-appealed-unto ) εὑρεῖν ( to-have-had-found ) σκήνωμα ( to-a-en-tenting-to ) τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ) Ἰακώβ . ( of-an-Iakob )
7:46. qui invenit gratiam ante Deum et petiit ut inveniret tabernaculum Deo IacobWho found grace before God and desired to find a tabernacle for the God of Jacob.
46. who found favour in the sight of God, and asked to find a habitation for the God of Jacob.
7:46. who found grace before God and who asked that he might obtain a tabernacle for the God of Jacob.
7:46. Who found favour before God, and desired to find a tabernacle for the God of Jacob.
Who found favour before God, and desired to find a tabernacle for the God of Jacob:

46: Сей обрел благодать пред Богом и молил, [чтобы] найти жилище Богу Иакова.
7:46  ὃς εὖρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῶ οἴκῳ ἰακώβ.
7:46. qui invenit gratiam ante Deum et petiit ut inveniret tabernaculum Deo Iacob
Who found grace before God and desired to find a tabernacle for the God of Jacob.
7:46. who found grace before God and who asked that he might obtain a tabernacle for the God of Jacob.
7:46. Who found favour before God, and desired to find a tabernacle for the God of Jacob.
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
46: "Сей обрел благодать пред Богом и молил... найти..." - точнее и лучше (во второй половине) славянский текст: "испроси обрести...", т. е.: "Давид пользовался особенною милостью Божиею, и сие сказалось особенно в том, что по его желанию, Бог соизволил на созидание храма, и назначил для сего место в Иерусалиме" (Митр. Филарет, слово по освящ. хр. в г. Коломне). Самая молитва, коею Давид молился Богу о соизволении на построение храма, содержится в 130: псалме (ст. 2-5). Ее, очевидно, имел в виду и Стефан, употребив из нее наименование храма "селением Бога Иаковлева".

Особое откровение Давиду через пророка Нафана отложило исполнение его намерения до времен Соломона, которого Бог и удостоил быть строителем Ему храма (2Цар. VII:4: и дал. ).
Adam Clarke: Commentary on the Bible - 1831
7:46: Desired to find a tabernacle - This was in David's heart, and it met with the Divine approbation: see Sa2 7:2, etc., and see the purpose, Psa 132:2-5; but, as David had been a man of war, and had shed much blood, God would not permit him to build the temple; but he laid the plan and made provision for it, and Solomon executed the design.
Albert Barnes: Notes on the Bible - 1834
7:46: Who found favour ... - That is, God granted him great prosperity, and delivered him from his enemies.
To find a tabernacle - To prepare a permanent dwelling-place for the "ark," and for the visible symbols of the divine presence. Hitherto the ark had been kept in the tabernacle, and had been borne about from place to place. David sought to build a house that would be permanent, where the ark might be deposited, 2 Sam. 7; Ch1 22:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:46: found: Act 13:22; Sa1 15:28, Sa1 16:1, Sa1 16:11-13; Sa2 6:21, Sa2 7:1, Sa2 7:8, Sa2 7:18, Sa2 7:19; Ch1 28:4, Ch1 28:5; Psa 78:68-72, Psa 89:19-37, Psa 132:11
and desired: Sa2 7:1-5; Kg1 8:17-19; Ch1 17:1-4, Ch1 22:7, Ch1 22:8, Ch1 28:2, Ch1 28:3, Ch1 29:2, Ch1 29:3; Psa 132:1-5
John Gill
7:46 Who found favour before God,.... That is, David, who had an interest in the free favour and love of God, was chosen of God, a man after his own heart, and raised up to do his will; and who had the grace of God implanted in him, and was acceptable, and well pleasing to God through Christ; the same is said of Noah, Gen 6:8
and desired to find a tabernacle for the God of Jacob; from whom the Israelites descended: David having a deep sense of the love of God to him, and the grace of God wrought in his heart, was exceeding desirous of finding a place for the building of an house, or fixed habitation for God; for there was a tabernacle already, which had been from the time of Moses, and which the children of Israel brought with them into Canaan, and was moved from place to place; sometimes it was at Gilgal, sometimes at Shiloh, and then it was at Nob, and Gibeah, and at length it was brought by David into his own city; but he wanted to build a settled and stable house for the Lord, of which there was a hint given that the Lord would choose a place to put his name in, Deut 16:2 but it seems, where that was to be was not known; and therefore David very anxiously sought after it; the reference is had to Ps 132:3 where David determines not to go to his house, nor up to his bed, nor give sleep, to his eyes, nor slumber to his eyelids, till he had found out a place for the habitation of the God of Jacob.
John Wesley
7:46 Who petitioned to find a habitation for the God of Jacob - But he did not obtain his petition: for God remained without any temple till Solomon built him a house. Observe how wisely the word is chosen with respect to what follows.
7:477:47: Նա եւ Սողովմոն շինեաց նմա տուն։
47. Իսկ Սողոմոնն էլ նրա համար մի տուն շինեց.
47 Բայց Սողոմոն շինեց տունը։
Նա եւ Սողոմովն շինեաց նմա տուն:

7:47: Նա եւ Սողովմոն շինեաց նմա տուն։
47. Իսկ Սողոմոնն էլ նրա համար մի տուն շինեց.
47 Բայց Սողոմոն շինեց տունը։
zohrab-1805▾ eastern-1994▾ western am▾
7:4747: Соломон же построил Ему дом.
7:47  σολομῶν δὲ οἰκοδόμησεν αὐτῶ οἶκον.
7:47. Σολομὼν ( A-Solomon ) δὲ (moreover) οἰκοδόμησεν ( it-house-built-unto ) αὐτῷ ( unto-it ) οἶκον . ( to-a-house )
7:47. Salomon autem aedificavit illi domumBut Solomon built him a house,
47. But Solomon built him a house.
7:47. But it was Solomon who built a house for him.
7:47. But Solomon built him an house.
But Solomon built him an house:

47: Соломон же построил Ему дом.
7:47  σολομῶν δὲ οἰκοδόμησεν αὐτῶ οἶκον.
7:47. Salomon autem aedificavit illi domum
But Solomon built him a house,
7:47. But it was Solomon who built a house for him.
7:47. But Solomon built him an house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:47: But Solomon ... - Built the temple. David was not permitted to do it because he had been a man of war, Ch1 22:8. He prepared the principal materials for the temple, but Solomon built it, 1 Chr. 22: Compare 1 Kings 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:47: Sa2 7:13; 1Kings 5:1-18, Kg1 6:1, Kg1 6:37, Kg1 6:38, Kg1 7:13-51, Kg1 8:20; Ch1 17:1; ch2 2:1-4:22; Zac 6:12, Zac 6:13
Geneva 1599
7:47 (6) But Solomon built him an house.
(6) Solomon built a temple according to God's commandment, but not under any condition that the majesty of God should be enclosed within it.
John Gill
7:47 But Solomon built him an house. Though David was so set upon it, and made such large provisions for it, he was not to be the man that should build it, he having been greatly concerned in wars, and in the effusion of blood; but Solomon his son, who enjoyed much peace, was the person designed for this work, and who did accomplish it; of which there is a large account in the 3Kings 6:1.
7:487:48: Այլ ո՛չ եթէ Բարձրեալն ՚ի ձեռագործ տաճարս բնակէ։ Այլ որպէս մարգարէն ասէ.
48. սակայն Բարձրեալը բնակւում է ոչ թէ ձեռակերտ տաճարների մէջ, այլ, ինչպէս մարգարէն է ասում.
48 Սակայն Բարձրեալը ձեռքով շինուած տաճարներու մէջ չի բնակիր, ինչպէս մարգարէն կ’ըսէ.
Այլ ոչ եթէ Բարձրեալն ի ձեռագործ տաճարս բնակէ. այլ որպէս մարգարէն ասէ:

7:48: Այլ ո՛չ եթէ Բարձրեալն ՚ի ձեռագործ տաճարս բնակէ։ Այլ որպէս մարգարէն ասէ.
48. սակայն Բարձրեալը բնակւում է ոչ թէ ձեռակերտ տաճարների մէջ, այլ, ինչպէս մարգարէն է ասում.
48 Սակայն Բարձրեալը ձեռքով շինուած տաճարներու մէջ չի բնակիր, ինչպէս մարգարէն կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
7:4848: Но Всевышний не в рукотворенных храмах живет, как говорит пророк:
7:48  ἀλλ᾽ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει,
7:48. ἀλλ' (Other) οὐχ (not) ὁ (the-one) ὕψιστος (most-over) ἐν (in) χειροποιήτοις ( unto-hand-doable ) κατοικεῖ: (it-houseth-down-unto) καθὼς (down-as) ὁ (the-one) προφήτης (a-declarer-before) λέγει (it-fortheth,"
7:48. sed non Excelsus in manufactis habitat sicut propheta dicitYet the most High dwelleth not in houses made by hands, as the prophet saith:
48. Howbeit the Most High dwelleth not in made with hands; as saith the prophet,
7:48. Yet the Most High does not live in houses built by hands, just as he said through the prophet:
7:48. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet:

48: Но Всевышний не в рукотворенных храмах живет, как говорит пророк:
7:48  ἀλλ᾽ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει,
7:48. sed non Excelsus in manufactis habitat sicut propheta dicit
Yet the most High dwelleth not in houses made by hands, as the prophet saith:
7:48. Yet the Most High does not live in houses built by hands, just as he said through the prophet:
7:48. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
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
48-50: "Но Всевышний не в рукотворенных храмах живет..." Выражение не означает того, что Бог не обитает в рукотворенных храмах (как и в храме Соломоновом), а значит только, что Он не ограничивается каким-либо храмом или храмами, и эти храмы не суть вполне соответственное и исключительное Его жилище, к которому бы Он исключительно был привязан Своим присутствием и откровениями. Это подтверждается далее приведением (почти буквально по переводу LXX) соответствующих слов пророка Исаии (LXVI:1-2). Как Творец неба и земли, Господь не нуждается в устроении рук человеческих для покоя и селения Своего. Этим пророческим изречением Стефан разбивает заблуждение отживающего иудейства, будто храм Иерусалимский есть необходимое и единственное место истинного Богопочитания, и подобно Спасителю (Ин IV:21, 23) старается поднять слушателей до истинного понятия о Богопочитании духом и истиною. Этим, собственно, и кончается защитительная часть речи Стефана.
Adam Clarke: Commentary on the Bible - 1831
7:48: The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon's speech, Kg1 8:27. But will God indeed dwell on the earth? Behold, the heaven, and the heaven of heavens cannot contain thee, how much less this house that I have builded? Both Solomon and St. Stephen mean that the majesty of God could not be contained, not even in the whole vortex of nature; much less in any temple which human hands could erect.
As saith the prophet - The place referred to is Isa 66:1, Isa 66:2 : Thus saith the Lord, the heaven is my throne, and the earth my footstool. Where is the house that ye build unto me? And where is the place of my rest, etc., with which the quotation by Stephen agrees.
Albert Barnes: Notes on the Bible - 1834
7:48: Howbeit - But. Stephen was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that it had been built by the command of God. But he "now" adds that God does not need such a temple. Heaven is his throne; the universe his dwelling-place; and "therefore" this temple might be destroyed. A new, glorious truth was to be Rev_ealed to mankind, that God was not "confined" in his worship to any age, or people, or nation. In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might be maintained that the time would come when that temple would be destroyed, and when God might be worshipped by all nations.
The Most High - God. This sentiment was expressed by Solomon when the temple was dedicated, Kg1 8:27.
As saith the prophet - Isa 66:1-2. The place is not literally quoted, but the sense is given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:48: the most High: Deu 32:8; Psa 7:17, Psa 46:4, Psa 91:1, Psa 91:9, Psa 92:8; Dan 4:17, Dan 4:24, Dan 4:25, Dan 4:34; Hos 7:16
dwelleth: Act 17:24, Act 17:25; Kg1 8:27; Ch2 2:5, Ch2 2:6, Ch2 6:18
as: Isa 66:1, Isa 66:2
John Gill
7:48 Howbeit the most High dwelleth not in temples made with hands,.... Such an one as Solomon's was; he did indeed dwell in his temple, but he was not confined to it, nor included in it, or circumscribed by it; and so much Solomon himself suggests, when he expresses his wonder at his dwelling on earth, seeing the heaven of heavens could not contain him, and still less the house which he had built, 3Kings 8:27, "the most High", is one of the names of God, Gen 14:18 the Apostle Paul says the same of God as Stephen does here; Acts 17:24 "as saith the prophet"; the prophet Isaiah, Is 66:1.
John Wesley
7:48 Yet the Most High inhabiteth not temples made with hands - As Solomon declared at the very dedication of the temple, 3Kings 8:27. The Most High - Whom as such no building can contain. Is 66:1.
7:497:49: Երկինք աթո՛ռ իմ են, եւ երկիր պատուանդան ոտից իմոց. որպիսի՞ տուն շինեցէք ինձ՝ ասէ Տէր. կամ զի՞նչ տեղի հանգստեան իմոյ[2262]. [2262] Յօրինակին պակասէր. Աթոռ իմ են, եւ։ Ոմանք. Եւ երկիրս պատ՛՛։
49. «Երկի՛նքն է իմ աթոռը, եւ երկիրը՝ պատուանդանն իմ ոտքերի: Ինչպիսի՞ տուն պիտի շինէիք ինձ, - ասում է Տէրը, - կամ ինչպիսի՞ տեղ՝ իմ հանգստեան համար.
49 ‘Երկինք իմ աթոռս է ու երկիրը իմ ոտքերուս պատուանդանն է. որպիսի՞ տուն պիտի շինէք ինծի’, կ’ըսէ Տէրը, ‘կամ ո՞ւր պիտի ըլլայ իմ հանգստութեանս տեղը.
Երկինք աթոռ իմ են, եւ երկիր` պատուանդան ոտից իմոց. որպիսի՞ տուն [35]շինեցէք ինձ, ասէ Տէր, կամ զի՞նչ տեղի հանգստեան իմոյ:

7:49: Երկինք աթո՛ռ իմ են, եւ երկիր պատուանդան ոտից իմոց. որպիսի՞ տուն շինեցէք ինձ՝ ասէ Տէր. կամ զի՞նչ տեղի հանգստեան իմոյ[2262].
[2262] Յօրինակին պակասէր. Աթոռ իմ են, եւ։ Ոմանք. Եւ երկիրս պատ՛՛։
49. «Երկի՛նքն է իմ աթոռը, եւ երկիրը՝ պատուանդանն իմ ոտքերի: Ինչպիսի՞ տուն պիտի շինէիք ինձ, - ասում է Տէրը, - կամ ինչպիսի՞ տեղ՝ իմ հանգստեան համար.
49 ‘Երկինք իմ աթոռս է ու երկիրը իմ ոտքերուս պատուանդանն է. որպիսի՞ տուն պիտի շինէք ինծի’, կ’ըսէ Տէրը, ‘կամ ո՞ւր պիտի ըլլայ իմ հանգստութեանս տեղը.
zohrab-1805▾ eastern-1994▾ western am▾
7:4949: Небо--престол Мой, и земля--подножие ног Моих. Какой дом созиждете Мне, говорит Господь, или какое место для покоя Моего?
7:49  ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου;
7:49. Ὁ ( The-one ) οὐρανός ( a-sky ) μοι ( unto-me ) θρόνος , ( a-throne ," καὶ ( and ) ἡ ( the-one ) γῆ ( a-soil ) ὑποπόδιον ( an-under-footlet ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) μου : ( of-me ) ποῖον ( to-whither-belonged ) οἶκον ( to-a-house ) οἰκοδομήσετέ ( ye-shall-house-build-unto ) μοι , ( unto-me ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ," ἢ ( or ) τίς ( what-one ) τόπος ( an-occasion ) τῆς ( of-the-one ) καταπαύσεώς ( of-a-ceasing-down ) μου ; ( of-me ?"
7:49. caelum mihi sedis est terra autem scabillum pedum meorum quam domum aedificabitis mihi dicit Dominus aut quis locus requietionis meae estHeaven is my throne and the earth my footstool. What house will you build me (saith the Lord)? Or what is the place of my resting?
49. The heaven is my throne, And the earth the footstool of my feet: What manner of house will ye build me? saith the Lord: Or what is the place of my rest?
7:49. ‘Heaven is my throne, and the earth is my footstool. What kind of house would you build for me? says the Lord. And which is my resting place?
7:49. Heaven [is] my throne, and earth [is] my footstool: what house will ye build me? saith the Lord: or what [is] the place of my rest?
Heaven [is] my throne, and earth [is] my footstool: what house will ye build me? saith the Lord: or what [is] the place of my rest:

49: Небо--престол Мой, и земля--подножие ног Моих. Какой дом созиждете Мне, говорит Господь, или какое место для покоя Моего?
7:49  ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου;
7:49. caelum mihi sedis est terra autem scabillum pedum meorum quam domum aedificabitis mihi dicit Dominus aut quis locus requietionis meae est
Heaven is my throne and the earth my footstool. What house will you build me (saith the Lord)? Or what is the place of my resting?
7:49. ‘Heaven is my throne, and the earth is my footstool. What kind of house would you build for me? says the Lord. And which is my resting place?
7:49. Heaven [is] my throne, and earth [is] my footstool: what house will ye build me? saith the Lord: or what [is] the place of my rest?
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Albert Barnes: Notes on the Bible - 1834
7:49: Heaven is my throne - See the notes on Mat 5:34.
Earth is my footstool - See the notes on Mat 5:35.
What house ... - What house or temple can be large or magnificent enough for the dwelling of Him who made all things?
The place of my rest - My home, my abode, my fixed seat or habitation. Compare Psa 95:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:49: Heaven: Kg1 22:19; Psa 11:4; Jer 23:24; Mat 5:34, Mat 5:35, Mat 23:22; Rev 3:21
what house: Jer 7:4-11; Mal 1:11; Mat 24:2; Joh 4:21
John Gill
7:49 Heaven is my throne,.... There is the seat of the divine Majesty; there his glory is most conspicuous; there he keeps his court, that is his palace; and there are his attendants, the angels; and from thence are the administrations of his regal power and government, over the whole world:
and earth is my footstool; which is under his feet, is subject to him, and at his dispose, and which he makes use of at his pleasure: these things are not to be literally understood, but are images and figures, representing the majesty, sovereignty, and immensity of God; who is the maker of all things, the governor of the universe, and is above all places, and not to be contained in any:
what house will ye build me? saith the Lord; or where can any be built for him, since he already takes up the heaven and the earth? what house can be built by men, or with hands, that can hold him, or is fit for him to dwell in?
or what is the place of my rest? not in any house made with hands, but in the church among his saints, who are the temples of the living God; and this is his rest for ever, and here will he dwell, because he has chosen and desired them, and built them up for an habitation for himself,
John Wesley
7:49 What is the place of my rest? - Have I need to rest?
7:507:50: ո՞չ ձեռն իմ արար զայս ամենայն[2263]։ [2263] Ոմանք. Ո՞չ ձեռք իմ արար։
50. չէ՞ որ իմ ձեռքն է շինել այս բոլորը»:
50 Չէ՞ որ այս ամէնքը իմ ձեռքս շիներ է’։
ո՞չ ձեռն իմ արար զայս ամենայն:

7:50: ո՞չ ձեռն իմ արար զայս ամենայն[2263]։
[2263] Ոմանք. Ո՞չ ձեռք իմ արար։
50. չէ՞ որ իմ ձեռքն է շինել այս բոլորը»:
50 Չէ՞ որ այս ամէնքը իմ ձեռքս շիներ է’։
zohrab-1805▾ eastern-1994▾ western am▾
7:5050: Не Моя ли рука сотворила всё сие?
7:50  οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
7:50. οὐχὶ ( Unto-not ) ἡ ( the-one ) χείρ ( a-hand ) μου ( of-me ) ἐποίησεν ( it-did-unto ) ταῦτα ( to-the-ones-these ) πάντα ; ( to-all ?"
7:50. nonne manus mea fecit haec omniaHath not my hand made all these things?
50. Did not my hand make all these things?
7:50. Has not my hand made all these things?’
7:50. Hath not my hand made all these things?
Hath not my hand made all these things:

50: Не Моя ли рука сотворила всё сие?
7:50  οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
7:50. nonne manus mea fecit haec omnia
Hath not my hand made all these things?
7:50. Has not my hand made all these things?’
7:50. Hath not my hand made all these things?
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Adam Clarke: Commentary on the Bible - 1831
7:50: Hath not my hand made all these things? - Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated; but it is likely that, as they perceived he was about to draw conclusions unfavourable to the temple and its ritual, they immediately raised up a clamor against him, which was the cause of the following very cutting address.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:50: Act 14:15; Exo 20:11; Psa 33:6-9, Psa 50:9-12, Psa 146:5, Psa 146:6; Isa 40:28, Isa 44:24; Isa 45:7, Isa 45:8, Isa 45:12; Jer 10:11, Jer 32:17
John Gill
7:50 Hath not my hand made all these things? The heaven, and the earth, and all that is in them; the Arabic version renders it, "all these creatures"; and therefore what can be made for God? or what house built for him? in Isaiah the words are read without an interrogation, and affirm that his hand had made all these things, and therefore nothing could be made for him suitable to him, by the hands of men.
7:517:51: Խստապարանոցք եւ անթլփա՛տք սրտիւք եւ ակընջօք, դուք հանապա՛զ Հոգւոյն Սրբոյ հակառակ կայք. որպէս հարքն ձեր, եւ դուք[2264]։ [2264] Ոմանք. Որպէս եւ հարքն ձեր։
51. Կամակորնե՛ր, որոնց սիրտն ու ականջները փակ են Աստծու կոչին, դուք միշտ Սուրբ Հոգուն հակառակում էք. ինչպէս որ ձեր հայրերն էին, այնպէս էլ՝ դուք:
51 Ո՛վ խստապարանոցներ ու սրտով եւ ականջով չթլփատուածներ, դուք ամէն ատեն Սուրբ Հոգիին հակառակ կը կենաք, ինչպէս ձեր հայրերը՝ այնպէս ալ դուք։
Խստապարանոցք եւ անթլփատք սրտիւք եւ ականջօք, դուք հանապազ Հոգւոյն Սրբոյ հակառակ կայք, որպէս հարքն ձեր` եւ դուք:

7:51: Խստապարանոցք եւ անթլփա՛տք սրտիւք եւ ակընջօք, դուք հանապա՛զ Հոգւոյն Սրբոյ հակառակ կայք. որպէս հարքն ձեր, եւ դուք[2264]։
[2264] Ոմանք. Որպէս եւ հարքն ձեր։
51. Կամակորնե՛ր, որոնց սիրտն ու ականջները փակ են Աստծու կոչին, դուք միշտ Սուրբ Հոգուն հակառակում էք. ինչպէս որ ձեր հայրերն էին, այնպէս էլ՝ դուք:
51 Ո՛վ խստապարանոցներ ու սրտով եւ ականջով չթլփատուածներ, դուք ամէն ատեն Սուրբ Հոգիին հակառակ կը կենաք, ինչպէս ձեր հայրերը՝ այնպէս ալ դուք։
zohrab-1805▾ eastern-1994▾ western am▾
7:5151: Жестоковыйные! люди с необрезанным сердцем и ушами! вы всегда противитесь Духу Святому, как отцы ваши, так и вы.
7:51  σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῶ πνεύματι τῶ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7:51. Σκληροτράχηλοι ( Stiff-necked ) καὶ (and) ἀπερίτμητοι ( Un-cuttable-through ) καρδίαις ( unto-hearts ) καὶ (and) τοῖς ( unto-the-ones ) ὠσίν , ( unto-ears ,"ὑμεῖς (ye) ἀεὶ (ever-if) τῷ ( unto-the-one ) πνεύματι ( unto-a-currenting-to ) τῷ ( unto-the-one ) ἁγίῳ ( unto-hallow-belonged ) ἀντιπίπτετε , ( ye-ever-a-one-fall ,"ὡς (as) οἱ (the-ones) πατέρες (fathers) ὑμῶν (of-ye) καὶ (and) ὑμεῖς. (ye)
7:51. dura cervice et incircumcisi cordibus et auribus vos semper Spiritui Sancto resistitis sicut patres vestri et vosYou stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost. As your fathers did, so do you also.
51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
7:51. Stiff-necked and uncircumcised in heart and ears, you ever resist the Holy Spirit. Just as your fathers did, so also do you do.
7:51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye.
Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye:

51: Жестоковыйные! люди с необрезанным сердцем и ушами! вы всегда противитесь Духу Святому, как отцы ваши, так и вы.
7:51  σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῶ πνεύματι τῶ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7:51. dura cervice et incircumcisi cordibus et auribus vos semper Spiritui Sancto resistitis sicut patres vestri et vos
You stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost. As your fathers did, so do you also.
7:51. Stiff-necked and uncircumcised in heart and ears, you ever resist the Holy Spirit. Just as your fathers did, so also do you do.
7:51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: Тон этой речи вдруг круто изменяется. Доселе спокойный, вполне соответствующий историческому содержанию, он вдруг приподнимается в тип грозного и беспощадного изобличения современного иудейства в лице его представителей - членов Синедриона, теперешних судей Стефана. С одушевлением и величием пророка Стефан открывает и в них дух присущего древнему еврейству Богопротивления с тою, однако, неизмеримою разницею, что теперь это Богопротивление не имеет уже ни малейшего для себя оправдания и превзошло всякую меру убиением самого Мессии.

"Жестоковыйные..." - люди крайней непокорности, нечувствия и своенравия. Это наименование усвояли еврейскому народу многие древние пророки, начиная с Моисея.

"Необрезанные сердцем и ушами", - что, даже и при телесном обрезании, приравнивало иудеев к язычникам, усвояя им понятие недостаточной чистоты и достоинства пред Богом, - упрек, особенно чувствительный для гордости и тщеславия иудеев.

"Сердцем и ушами..." - (th kardia kai taV wsin) - два главных органа духовного восприятия - внутренний и внешний. Все это выражение означает людей язычески грубых и недоразвитых, неспособных возвыситься до восприятий и усвоения всего святого (ср. Лев XXVI:41; Втор X:16; XXX:6; Иер IV:4; VI:10; IX:26; Рим II:29: и др. ).

"Вы всегда противитесь Духу Святому..." - обозначение неисцельного упорства и ожесточения евреев, с двоякого рода обобщением: во-первых, противление Духу Святому усвояется всему народу, как собирательной личности, хотя бы в нем и были отдельные исключения. Так нередко (для усиления речи) поступал в своих обличительных речах и Господь, и апостолы. Во-вторых, противление Духу Святому усвояется не только современному поколению народа, но и всем прежним; всегда - как отцы ваши, так и вы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Address.
51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53 Who have received the law by the disposition of angels, and have not kept it.

Stephen was going on in his discourse (as it should seem by the thread of it) to show that, as the temple, so the temple-service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the Messiah, stripped of the pompous ceremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it. They could patiently hear the history of the Old Testament told (it was a piece of learning which they themselves dealt much in); but if Stephen go about to tell them that their power and tyranny must come down, and that the church must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage, and power, wherewith he was filled, he sharply rebuked his persecutors, and exposed their true character; for, if they will not admit the testimony of the gospel to them, it shall become a testimony against them.

I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fathers, inflexible both to the word of God and to his providences. 1. They were stiff-necked (v. 51), and would not submit their necks to the sweet and easy yoke of God's government, nor draw in it, but were like a bullock unaccustomed to the yoke; or they would not bow their heads, no, not to God himself, would not do obeisance to him, would not humble themselves before him. The stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield--the general character of the Jewish nation, Exod. xxxii. 9; xxxiii. 3, 5; xxxiv. 9; Deut. ix. 6, 13; xxxi. 27; Ezek. ii. 4. 2. They were uncircumcised in heart and ears their hearts and ears were not devoted and given up to God, as the body of the people were in profession by the sign of circumcision: "In name and show you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. ix. 26. You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affecting." They had not that circumcision made without hands, in putting off the body of the sins of the flesh, Col. ii. 11.

II. They, like their fathers, were not only not influenced by the methods God took to reform them, but they were enraged and incensed against them: You do always resist the Holy Ghost. 1. They resisted the Holy Ghost speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, Which of the prophets have not your fathers persecuted? In persecuting and silencing those that spoke by the inspiration of the Holy Ghost they resisted the Holy Ghost. Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ's apostles and ministers, who spoke by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted. 2. They resisted the Holy Ghost striving with them by their own consciences, and would not comply with the convictions and dictates of them. God's Spirit strove with them as with the old world, but in vain; they resisted him, took part with their corruptions against their convictions, and rebelled against the light. There is that in our sinful hearts that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcomer and overpowered, and after a struggle the throne of Christ is set up in the soul, and every thought that had exalted itself against it is brought into captivity to it, 2 Cor. x. 4, 5. That grace therefore which effects this change might more fitly be called victorious grace than irresistible.

III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy. 1. Their fathers had been the cruel and constant persecutors of the Old-Testament prophets (v. 51): Which of the prophets have not your fathers persecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malignant party in the nation that mocked at them and abused them, and most of them were at last, either by colour of law or popular fury, put to death; and that which aggravated the sin of persecuting the prophets was, that the business of the prophets they were so spiteful at was to show before of the coming of the just One, to give notice of God's kind intentions towards that people, to send the Messiah among them in the fulness of time. Those that were the messengers of such glad tidings should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of this, they had the treatment of the worst of malefactors. 2. They had been the betrayers and murderers of the just One himself, as Peter had told them, ch. iii. 14, 15; v. 30. They had hired Judas to betray him, and had in a manner forced Pilate to condemn him; and therefore it is charged upon them that they were his betrayers and murders. Thus they were the genuine seed of those who slew the prophets that foretold his coming, which, by slaying him, they showed they would have done if they had lived then; and thus, as our Saviour had told them, they brought upon themselves the guilt of the blood of all the prophets. To which of the prophets would those have shown any respect who had no regard to the Son of God himself?

IV. They, like their fathers, put contempt upon divine revelation, and would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his law, so to them his gospel, in vain. 1. Their fathers received the law, and did not observe it, v. 53. God wrote to them the great things of his law, after he had first spoken them to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in. The law is said to be received by the disposition of angels, because angels were employed in the solemnity of giving the law, in the thunderings and lightnings, and the sound of the trumpet. It is said to be ordained by angels (Gal. iii. 19), God is said to come with ten thousand of his saints to give the law (Deut. xxxiii. 2), and it was a word spoken by angels, Heb. ii. 2. This put an honour both upon the law and the Lawgiver, and should increase our veneration for both. But those that thus received the law yet kept it not, but by making the golden calf broke it immediately in a capital instance. 2. They received the gospel now, by the disposition, not of angels, but of the Holy Ghost,--not with the sound of a trumpet, but, which was more strange, in the gift of tongues, and yet they did not embrace it. They would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with God either in his law or in his gospel.

We have reason to think Stephen had a great deal more to say, and would have said it if they would have suffered him; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could speak it.
Adam Clarke: Commentary on the Bible - 1831
7:51: Ye stiff-necked - Σκληροτραχηλοι. A metaphor taken from untoward oxen, who cannot be broken into the yoke; and whose strong necks cannot be bended to the right or the left.
Uncircumcised in heart and ears - This was a Jewish mode of speech, often used by the prophets. Circumcision was instituted, not only as a sign and seal of the covenant into which the Israelites entered with their Maker, but also as a type of that purity and holiness which the law of God requires; hence there was an excision of what was deemed not only superfluous but also injurious; and by this cutting off, the propensity to that crime which ruins the body, debases the mind, and was generally the forerunner of idolatry, was happily lessened. It would be easy to prove this, were not the subject too delicate. Where the spirit of disobedience was found, where the heart was prone to iniquity, and the ears impatient of reproof and counsel, the person is represented as uncircumcised in those parts, because devoted to iniquity, impatient of reproof, and refusing to obey. In Pirkey Eliezer, chap. 29, "Rabbi Seira said, There are five species of uncircumcision in the world; four in man, and one in trees. Those in man are the following: -
"1. Uncircumcision of the Ear. Behold, their Ear is uncircumcised, and they cannot hearken, Jer 6:10.
"2. The uncircumcision of the Lips. How shall Pharaoh hear me, who am of uncircumcised Lips? Exo 6:12.
"3. Uncircumcision of Heart. If then their uncircumcised Hearts be humbled, Lev 26:41. Circumcise therefore the Foreskin of Your Heart, Deu 10:16; Jer 4:4. For all the house of Israel are uncircumcised in the Heart, Jer 9:26.
"4. The uncircumcision of the Flesh. Ye shall circumcise the Flesh of your Foreskin, etc., Gen 17:11."
Ye do always resist the Holy Ghost -
1. Because they were uncircumcised in heart, they always resisted the influences of the Holy Spirit, bringing light and conviction to their minds; in consequence of which they became hardened through the deceitfulness of sin, and neither repented at the preaching of John, nor credited the glad tidings told them by Christ and the apostles.
2. Because they were uncircumcised in ears, they would neither hear nor obey Moses, the prophets, Christ, nor the apostles.
As your fathers did, so do ye - They were disobedient children, of disobedient parents: in all their generations they had been disobedient and perverse. This whole people, as well as this text, are fearful proofs that the Holy Spirit, the almighty energy of the living God, may be resisted and rendered of none effect. This Spirit is not sent to stocks, stones, or machines, but to human beings endued with rational souls; therefore it is not to work on them with that irresistible energy which it must exert on inert matter, in order to conquer the vis inertiae or disposition to abide eternally in a motionless state, which is the state of all inanimate beings; but it works upon understanding, will, judgment, conscience, etc., in order to enlighten, convince, and persuade. If, after all, the understanding, the eye of the mind, refuses to behold the light; the will determines to remain obstinate; the judgment purposes to draw false inferences; and the conscience hardens itself against every check and remonstrance, (and all this is possible to a rational soul, which must be dealt with in a rational way), then the Spirit of God, being thus resisted, is grieved, and the sinner is left to reap the fruit of his doings. To force the man to see, feel, repent, believe, and be saved, would be to alter the essential principles of his creation and the nature of mind, and reduce him into the state of a machine, the vis inertiae of which was to be overcome and conducted by a certain quantum of physical force, superior to that resistance which would be the natural effect of the certain quantum of the vis inertiae possessed by the subject on and by which this agent was to operate. Now, man cannot be operated on in this way, because it is contrary to the laws of his creation and nature; nor can the Holy Ghost work on that as a machine which himself has made a free agent. Man therefore may, and generally does, resist the Holy Ghost; and the whole revelation of God bears unequivocal testimony to this most dreadful possibility, and most awful truth. It is trifling with the sacred text to say that resisting the Holy Ghost here means resisting the laws of Moses, the exhortations, threatenings, and promises of the prophets, etc. These, it is true, the uncircumcised ear may resist; but the uncircumcised heart is that alone to which the Spirit that gave the laws, exhortations, promises, etc;, speaks; and, as matter resists matter, so spirit resists spirit. These were not only uncircumcised in ear, but uncircumcised also in heart; and therefore they resisted the Holy Ghost, not only in his declarations and institutions, but also in his actual energetic operations upon their minds.
Albert Barnes: Notes on the Bible - 1834
7:51: Ye stiff-necked - The discourse of Stephen has every appearance of having been interrupted by the clamors and opposition of the Sanhedrin. This verse has no immediate connection with what precedes, and appears to have been spoken in the midst of opposition and clamor. If we may conjecture in this case, it would seem that the Jews saw the drift of his argument; that they interrupted him; and that when the tumult had somewhat subsided, he addressed them in the language of this verse, showing them that they sustained a character precisely similar to their rebellious fathers. The word "stiff-necked" is often used in the Old Testament, Exo 32:9; Exo 33:3, Exo 33:5; Exo 34:9; Deu 9:6, Deu 9:13; Deu 10:16, etc. It is a figurative expression taken from oxen that are refractory, and that will not submit to be yoked. Applied to people, it means that they are stubborn, contumacious, and unwilling to submit to the restraints of Law.
Uncircumcised in heart - Circumcision was a sign of being a Jew - of acknowledging the authority of the laws of Moses. It was also emblematic of purity, and of submission to the Law of God. The expression "uncircumcised in heart" denotes those who were not willing to acknowledge that Law, and submit to it. They had hearts filled with vicious and unsubdued affections and desires.
And ears - That is, who are unwilling to "hear" what God says. Compare Lev 26:41; Jer 9:26. See the notes on Rom 2:28-29.
Resist the Holy Ghost - You oppose the message which is brought to you by the authority of God and the inspiration of his Spirit. The message brought by Moses; by the prophets; by the Saviour; and by the apostles - all by the infallible direction of the Holy Spirit - they and their fathers opposed.
As your fathers did ... - As he had specified in Act 7:27, Act 7:35, Act 7:39-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:51: stiffnecked: Exo 32:9, Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 31:27; Ch2 30:8; Neh 9:16; Psa 75:5; Psa 78:8; Isa 48:4; Jer 17:23; Eze 2:4; Zac 7:11, Zac 7:12
uncircumcised: Lev 26:41; Deu 10:16, Deu 30:6; Jer 4:4, Jer 6:10, Jer 9:25, Jer 9:26; Eze 44:7, Eze 44:9; Rom 2:25, Rom 2:28, Rom 2:29; Phi 3:3; Col 2:11
resist: Act 6:10; Neh 9:30; Isa 63:10; Eph 4:30
as: Act 7:9, Act 7:27, Act 7:35, Act 7:39; Mat 23:31-33
Geneva 1599
7:51 (7) Ye stiffnecked and (x) uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye.
(7) Steven, moved with the zeal of God, at length judges his own judges.
(x) They are of uncircumcised hearts who still lie drowned in the sins of nature, and are stuck fast in them: for otherwise all the Jews were circumcised with regard to the flesh, and therefore there are two kinds of circumcision; (Rom 2:28-29).
John Gill
7:51 Ye stiffnecked,.... Or "hard necked", the same with , which is a character frequently given of this people, Ex 32:9 and elsewhere, and is expressive of their obstinacy, stubbornness and refractoriness; who would not submit their necks to the yoke of God's law, and be obedient to his commands:
and uncircumcised in heart and ears; for though they had the mark of circumcision in their flesh, of which they boasted; yet they had not the true circumcision of the heart; their hearts were not circumcised to fear and love the Lord, nor their ears to hear the word of the Lord and the Gospel of Christ; so that notwithstanding their confidence in carnal privileges, they were uncircumcised persons:
ye do always resist the Holy Ghost; the resistance made by these persons was not to the Spirit of God in them, of which they were destitute, but to the Spirit of God in his ministers, in his apostles, and particularly in Stephen; nor to any internal operation of his grace, but to the external ministry of the word, and to all that objective light, knowledge, evidence, and conviction that it gave of Jesus's being the Messiah: and such who resist Christ's ministers, resist him, and such who resist him, may be said to resist his Holy Spirit; and the word here used signifies a rushing against, and falling upon, in a rude and hostile way, and fitly expresses their ill treatment of Christ and his ministers, by falling upon them and putting them to death: which is the resistance here designed, as appears by the following verse: so that this passage is no proof of the resistance of the Holy Spirit, and the operations of his grace in conversion, when he is in men, and acts with a purpose and will to convert them; since it does not appear that he was in these persons, and was acting in them, with a design to convert them; and if he was, it wilt be difficult to prove that they so resisted, and continued to resist, as that they were not hereafter converted; since it is certain that one of them, Saul, was really and truly converted, and how many more we know not. Though it will be allowed, that the Holy Ghost in the operations of his grace upon the heart in conversion may be resisted, that is, opposed; but not so as to be overcome or be hindered in, or be obliged to cease from, the work of conversion, insomuch that may come to nothing:
as your fathers did, so do ye; or as "your fathers were, so are ye"; as they were stiffnecked, self-willed, obstinate, and inflexible, so are ye; as they were uncircumcised in heart and ears, so are ye; and as they resisted the Spirit of God in his prophets, so do ye resist him in the apostles and ministers of the Gospel.
John Wesley
7:51 Ye stiff necked - Not bowing the neck to God's yoke; and uncircumcised in heart - So they showed themselves, Acts 7:54; and ears - As they showed, Acts 7:57. So far were they from receiving the word of God into their hearts, that they would not hear it even with their ears. Ye - And your fathers, always - As often as ever ye are called, resist the Holy Ghost - Testifying by the prophets of Jesus, and the whole truth. This is the sum of what he had shown at large.
Robert Jamieson, A. R. Fausset and David Brown
7:51 Ye stiffnecked . . . ye do always resist the Holy Ghost, &c.--It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the summing up, the brief import of the whole Israelitish history--grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, down to the very council before whom Stephen was pleading.
7:527:52: Զո՛ ոք ՚ի մարգարէիցն ո՛չ հալածեցին հարքն ձեր. եւ սպանին զայնոսիկ որ յառաջագոյն պատմեցին վասն գալստեան Արդարոյն. որոյ դուք այժմ մատնիչք եւ սպանօղք եղերուք[2265]. [2265] Բազումք. Զո՞ ՚ի մարգարէիցն։
52. Ձեր հայրերը մարգարէներից որի՞ն չհալածեցին: Եւ սպանեցին նրանց, որոնք նախօրօք պատմեցին Արդարի գալստեան մասին, որի մատնիչներն ու սպանողները եղաք դուք այժմ,
52 Մարգարէներէն ո՞րը չհալածեցին ձեր հայրերը ու չսպաննեցին զանոնք, որ նախապէս պատմեցին այն Արդարին գալուն համար, որը դուք հիմա մատնեցիք եւ սպաննեցիք.
Զո՞ ի մարգարէիցն ոչ հալածեցին հարքն ձեր, եւ սպանին զայնոսիկ որ յառաջագոյն պատմեցին վասն գալստեան Արդարոյն, որոյ դուք այժմ մատնիչք եւ սպանողք եղերուք:

7:52: Զո՛ ոք ՚ի մարգարէիցն ո՛չ հալածեցին հարքն ձեր. եւ սպանին զայնոսիկ որ յառաջագոյն պատմեցին վասն գալստեան Արդարոյն. որոյ դուք այժմ մատնիչք եւ սպանօղք եղերուք[2265].
[2265] Բազումք. Զո՞ ՚ի մարգարէիցն։
52. Ձեր հայրերը մարգարէներից որի՞ն չհալածեցին: Եւ սպանեցին նրանց, որոնք նախօրօք պատմեցին Արդարի գալստեան մասին, որի մատնիչներն ու սպանողները եղաք դուք այժմ,
52 Մարգարէներէն ո՞րը չհալածեցին ձեր հայրերը ու չսպաննեցին զանոնք, որ նախապէս պատմեցին այն Արդարին գալուն համար, որը դուք հիմա մատնեցիք եւ սպաննեցիք.
zohrab-1805▾ eastern-1994▾ western am▾
7:5252: Кого из пророков не гнали отцы ваши? Они убили предвозвестивших пришествие Праведника, Которого предателями и убийцами сделались ныне вы, --
7:52  τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὖ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,
7:52. τίνα (To-what-one) τῶν (of-the-ones) προφητῶν (of-declarers-before) οὐκ (not) ἐδίωξαν (they-pursued,"οἱ (the-one) πατέρες (fathers) ὑμῶν; (of-ye?"καὶ (And) ἀπέκτειναν (they-killed-off) τοὺς (to-the-ones) προκαταγγείλαντας ( to-having-messaged-down-before ) περὶ (about) τῆς (of-the-one) ἐλεύσεως (of-a-coming) τοῦ (of-the-one) δικαίου (of-course-belonged) οὗ (of-which) νῦν (now) ὑμεῖς (ye) προδόται (givers-before) καὶ (and) φονεῖς (slayers-of) ἐγένεσθε , ( ye-had-became ,"
7:52. quem prophetarum non sunt persecuti patres vestri et occiderunt eos qui praenuntiabant de adventu Iusti cuius vos nunc proditores et homicidae fuistisWhich of the prophets have not your fathers persecuted? And they have slain them who foretold of the coming of the Just One: of whom you have been now the betrayers and murderers.
52. Which of the prophets did not your fathers persecute? and they killed them which shewed before of the coming of the Righteous One; of whom ye have now become betrayers and murderers;
7:52. Which of the Prophets have your fathers not persecuted? And they killed those who foretold the advent of the Just One. And you have now become the betrayers and murderers of him.
7:52. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

52: Кого из пророков не гнали отцы ваши? Они убили предвозвестивших пришествие Праведника, Которого предателями и убийцами сделались ныне вы, --
7:52  τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὖ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,
7:52. quem prophetarum non sunt persecuti patres vestri et occiderunt eos qui praenuntiabant de adventu Iusti cuius vos nunc proditores et homicidae fuistis
Which of the prophets have not your fathers persecuted? And they have slain them who foretold of the coming of the Just One: of whom you have been now the betrayers and murderers.
7:52. Which of the Prophets have your fathers not persecuted? And they killed those who foretold the advent of the Just One. And you have now become the betrayers and murderers of him.
7:52. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52: В доказательство всеобщего и постоянного богопротивления евреев Стефан напоминает о гонениях и убиении возвещавших пришествие Мессии пророков, допуская и здесь для усиления речи, величественно-красивое обобщение, в заключение коего клеймит своих судей сильным и нетерпимым клеймом предателей и убийц Самого Мессии-Праведника.
Adam Clarke: Commentary on the Bible - 1831
7:52: Which of the prophets have not your fathers persecuted? - Ye have not only resisted the Holy Ghost, but ye have persecuted all those who have spoken to you in his name, and by his influence: thus ye prove your opposition to the Spirit himself, by your opposition to every thing that proceeds from him.
They have slain them, etc. - Isaiah, who showed before of the coming of Christ, the Jews report, was sawn asunder at the command of Manasseh.
The coming of the Just One - Του δικαιου, Meaning Jesus Christ; emphatically called the just or righteous person, not only because of the unspotted integrity of his heart and life, but because of his plenary acquittal, when tried at the tribunal of Pilate: I find no fault at all in him. The mention of this circumstance served greatly to aggravate their guilt. The character of Just One is applied to our Lord in three other places of Scripture: Act 3:14; Act 22:14; and Jam 5:6.
The betrayers and murderers - Ye first delivered him up into the hands of the Romans, hoping they would have put him to death; but, when they acquitted him, then, in opposition to the declaration of his innocence, and in outrage to every form of justice, ye took and murdered him. This was a most terrible charge; and one against which they could set up no sort of defense. No wonder, then, that they were instigated by the spirit of the old destroyer, which they never resisted, to add another murder to that of which they had been so recently guilty.
Albert Barnes: Notes on the Bible - 1834
7:52: Which of the prophets ... - The interrogative form here is a strong mode of saying that they had persecuted "all" the prophets. It was "the characteristic of the nation" to persecute the messengers of God. This is not to be taken as literally and universally true; but it was a general truth; it was the national characteristic. See the notes on Mat 21:33-40; Mat 23:29-35.
And they have slain them ... - That is, they have slain the prophets, whose main message was that the Messiah was to come. It was a great aggravation of their offence that they put to death the messengers which foretold the greatest blessing that the nation could receive.
The Just One - The Messiah. See the notes on Act 3:14.
Of whom ye ... - You thus show that you resemble those who rejected and put to death the prophets. You have even gone beyond them in guilt, because you have put the Messiah himself to death.
The betrayers - They are called "betrayers" here because they employed Judas to betray him - agreeable to the maxim in law, "He who does anything by another is held to have done it himself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:52: Which of: Sa1 8:7, Sa1 8:8; Kg1 19:10, Kg1 19:14; Ch2 24:19-22, Ch2 36:16; Neh 9:26; Jer 2:30; Jer 20:2, Jer 26:15, Jer 26:23; Mat 5:12, Mat 21:35-41, Mat 23:31-37; Luk 11:47-51; Luk 13:33, Luk 13:34; Th1 2:15
which showed: Act 3:18, Act 3:24; Pe1 1:11; Rev 19:10
the Just One: Act 3:14, Act 22:14; Zac 9:9; Jo1 2:1; Rev 3:7
of whom: Act 2:23, Act 3:15, Act 4:10, Act 5:28-30
John Gill
7:52 Which of the prophets have not your fathers persecuted?.... Either by reviling and speaking all manner of evil of them, Mt 5:11 or by killing them, Mt 23:31 and they have slain them; as Isaiah, Zachariah, and others:
which showed before of the coming of the just one; of Jesus the Messiah, whose character in the prophecies of the Old Testament is righteous servant, righteous branch, just, and having salvation; and whom Stephen styles so partly on account of the holiness of his nature, and the innocence and harmlessness of his life; and partly because he is the author of righteousness, and the end of the law for it to all that believe; of whose coming in the flesh all the prophets more or less spoke: and this being good news, and glad tidings, made the sin of the Jewish fathers the greater, in putting them to death, as the innocent character of Christ was an aggravation of the Jews' sin, in murdering of him, as it follows:
of whom ye have been now the betrayers and murderers; Judas, one of their nation, betrayed him into the hands of the chief priests and elders; and they betrayed, or delivered him into the hands of Pontius Pilate to be condemned to death, which they greatly importuned, and would not be satisfied without; and therefore are rightly called the murderers, as well as the betrayers of him.
Robert Jamieson, A. R. Fausset and David Brown
7:52 Which of, &c.--Deadly hostility to the messengers of God, whose high office it was to tell of "the Righteous One," that well-known prophetic title of Messiah (Is 53:11; Jer 23:6, &c.), and this consummated by the betrayal and murder of Messiah Himself, on the part of those now sitting in judgment on the speaker, are the still darker features of the national character depicted in these withering words.
7:537:53: ոյք առէք զօրէնս ՚ի հրամանս հրեշտակաց, եւ ո՛չ պահեցէք։
53. դուք, որ հրեշտակների հրամանների միջոցով օրէնքն ստացաք, բայց այն չպահեցիք»:
53 Դուք որ օրէնքը առիք հրեշտակներուն մատակարարութիւնովը ու չպահեցիք»։
Ոյք առէք զօրէնս ի հրամանս հրեշտակաց, եւ ոչ պահեցէք:

7:53: ոյք առէք զօրէնս ՚ի հրամանս հրեշտակաց, եւ ո՛չ պահեցէք։
53. դուք, որ հրեշտակների հրամանների միջոցով օրէնքն ստացաք, բայց այն չպահեցիք»:
53 Դուք որ օրէնքը առիք հրեշտակներուն մատակարարութիւնովը ու չպահեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
7:5353: вы, которые приняли закон при служении Ангелов и не сохранили.
7:53  οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
7:53. οἵτινες (which-ones) ἐλάβετε (ye-had-taken) τὸν (to-the-one) νόμον (to-a-parcelee) εἰς (into) διαταγὰς (to-arrangings-through) ἀγγέλων, (of-messengers) καὶ (and) οὐκ (not) ἐφυλάξατε. (ye-guarded)
7:53. qui accepistis legem in dispositionem angelorum et non custodistisWho have received the law by the disposition of angels and have not kept it.
53. ye who received the law as it was ordained by angels, and kept it not.
7:53. You received the law by the actions of Angels, and yet you have not kept it.”
7:53. Who have received the law by the disposition of angels, and have not kept [it].
Who have received the law by the disposition of angels, and have not kept:

53: вы, которые приняли закон при служении Ангелов и не сохранили.
7:53  οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
7:53. qui accepistis legem in dispositionem angelorum et non custodistis
Who have received the law by the disposition of angels and have not kept it.
7:53. You received the law by the actions of Angels, and yet you have not kept it.”
7:53. Who have received the law by the disposition of angels, and have not kept [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53: Это, и без того сильное, обличение Стефан еще усугубляет напоминанием о тех особых Богодарованных средствах, при руководстве которых они преимущественно подготовлялись и призывались Богом к познанию и принятию Мессии, чем они имели полное право гордиться пред всеми другими народами и чем, однако, так плохо умели воспользоваться: "Вы, которые приняли Закон устроением Ангельским, и не сохранили..."

"Вы...", т. е. прежде всего поколение, современное Моисею, а от них по преемству и вы, потомки их.

"При служении Ангелов..." - eiV diatagaV aggelwn..., - устроением Ангельским... В описании Синайского Законодательства не упоминается об ангелах. Очевидно, здесь мы имеем дело с народным или раввинским преданием, некоторое отражение которого замечается уже в переводе LXX Втор XXXIII:2: "одесную Его Ангели с Ним" - вместо буквального выражения подлинника - "одесную Его огнь Закона для них..." Мысль об участии Ангелов в Законодательстве вошла также в 67: псалом (ст. 18), ясно выражена у Флавия (Археол. XV:5, 3), наконец, подтверждена у великого своим авторитетом Апостола Павла (Гал III:19; Евр II:2).

Так блестяще закончился ответ Стефана своим судьям и обвинителям. "Они, притворно защищая закон, говорили: он говорил хульные слова на Моисея (VI:11); а он показывает, что они сами еще более произносят хулу не только на Моисея, но и на Бога, и что они издревле так поступают; что они сами нарушили обычаи, в которых уже нет нужды; что они, обвиняя и называя его противящимся Моисею, сами противились Духу, и не просто, но с совершением убийства, и что издревле они враждовали против Бога..." (Злат. ) Таким образом "здесь он представляет их непокорными и Богу, и ангелам, и пророкам, и Духу, и всем..." (Злат. ).

Во всем этом слышалось также спокойное убеждение Стефана, что "если отцы ваши убивали предвозвестников (Мессии), то нет ничего удивительного, что и я, проповедующий этого Предвозвещенного, буду убит вами, которые слишком гордитесь своими предками..." (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
7:53: By the disposition of angels - Εις διαταγας αγγελων. After all that has been said on this difficult passage, perhaps the simple meaning is, that there were ranks, διαταγαι, of angels attending on the Divine Majesty when he gave the law: a circumstance which must have added greatly to the grandeur and solemnity of the occasion; and to this Psa 68:17 seems to me most evidently to allude: The chariots of God are twenty thousand, even many thousands of angels: the Lord is among them as in Sinai, in the holy place. It was not then by the mouths nor by the hands of angels, as prime agents, that Moses, and through him the people, received the law; but God himself gave it, accompanied with many thousands of those glorious beings. As it is probable they might be assisting in this most glorious solemnity, therefore St. Paul might say, Gal 3:19, that it was ordained by angels, διαταγεις δι' αγγελων, in the hand of a Mediator. And as they were the only persons that could appear, for no man hath seen God at any time, therefore the apostle might say farther, (if indeed he refers to the same transaction, see the note there), the word spoken by angels was steadfast, Heb 2:2. But the circumstances of this case are not sufficiently plain to lead to the knowledge of what was done by the angels in this most wonderful transaction; only we learn, from the use made of this circumstance by St. Stephen, that it added much to the enormity of their transgression, that they did not keep a law, in dispensing of which the ministry of angels had been employed. Some think Moses, Aaron, and Joshua are the angels here intended; and others think that the fire, light, darkness, cloud and thick darkness were the angels which Jehovah used on this occasion, and to which St. Stephen refers; but neither of these senses appears sufficiently natural, and particularly the latter.
Albert Barnes: Notes on the Bible - 1834
7:53: Who have received the law - The Law of Moses, given on Mount Sinai.
By the disposition of angels - There has been much diversity of opinion in regard to this phrase, εἰς διαταγὰς ἀγγέλων eis diatagas angelō n. The word translated "disposition" does not occur elsewhere in the New Testament. It properly means the "constituting" or "arranging" of an army; disposing it into ranks and proper divisions. Hence, it has been supposed to mean that the Law was given "amidst" the various ranks of angels, being present to witness its promulgation. Others suppose that the angels were employed as agents or instruments to communicate the Law. All that the expression fairly implies is the former; that the Law was given amidst the attending ranks of angels, as if they were summoned to witness the pomp and ceremony of giving "law" to an entire people, and through them to an entire world. It should be added, moreover, that the Jews applied the word "angels" to any messengers of God; to fire, and tempest, and wind, etc. And all that Stephen means here may be to express the common Jewish opinion that God was attended on this occasion by the heavenly hosts, and by the symbols of his presence, fire, and smoke, and tempest. Compare Psa 104:4; Psa 68:17. Other places declare that the Law was spoken by an angel, one eminent above all attending angels, the special messenger of God. See the notes on Act 7:38. It is plain that Stephen spoke only the common sentiment of the Jews. Thus, Herod is introduced by Josephus (Antiq., book 15, chapter 5, section 3) as saying, "We have learned in God the most excellent of our doctrines, and the most holy part of our Law by angels," etc. In the eyes of the Jews, it justly gave increased majesty and solemnity to the Law, that it had been given in so grand and imposing circumstances. It greatly aggravated their guilt that, notwithstanding this, they had not kept it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:53: have received: exo 19:1-20:26; Deu 33:2; Psa 68:17; Gal 3:19; Heb 2:2
and have: Eze 20:18-21; Joh 7:19; Rom 2:23-25; Gal 6:13
Geneva 1599
7:53 Who have received the law by the (y) disposition of angels, and have not kept [it].
(y) By the ministry of angels.
John Gill
7:53 Who have received the law, by the disposition of angels,.... Who attended the angel that spake to Moses on Mount Sinai, Acts 7:38 who is the head of all principality and power, and whom he might make use of in giving the law to Moses: hence the law is said to be ordained by angels, in the hand of a Mediator, and is called the word spoken by angels, Gal 3:19 and certain it is, that there were great numbers of angels on Mount Sinai, when the law was given, Deut 33:2 And so the Jews say (m), that
"when the holy blessed God descended on Mount Sinai, there came down with him many companies of angels, Michael and his company, and Gabriel and his company''
Indeed they often say (n),
"the law was not given to the ministering angels:''
their meaning is, it was not given to them to observe and keep, because there are some things in it, which do not concern angels; but then it might be given to them to deliver to Moses, who gave it to the Israelites, and so may be said to receive it by the ministration of angels, through the hands of Moses. And now the law being given and received in so grand a manner, was an aggravation of the sin of the Jews in violating it, as it follows:
and have not kept it; but broke it in innumerable instances, and scarce kept it in any; for no man can keep it perfectly.
(m) Debarim Rabba, sect. 2. fol. 237. 3. (n) T. Bab. Beracot, fol. 25. 2. Yoma. fol. 30. 1. Kiddushin, fol. 54. 1.
John Wesley
7:53 Who have received the law by the administration of angels - God, when he gave the law on Mount Sinai, was attended with thousands of his angels, Gal 3:19; Ps 68:17.
Robert Jamieson, A. R. Fausset and David Brown
7:53 Who have received the law by the disposition--"at the appointment" or "ordination," that is, by the ministry.
of angels, and have not kept it--This closing word is designed to shut up those idolizers of the law under the guilt of high disobedience to it, aggravated by the august manner in which they had received it.
7:547:54: Եւ լուեալ զայս զայրանայի՛ն ՚ի սիրտս իւրեանց, եւ կրճտէին զատամունս ՚ի վերայ նորա։
54. Եւ այս բաները լսելով՝ ժողովականները սրտներում զայրանում էին եւ նրա վրայ ատամներն էին կրճտացնում:
54 Անոնք այս բաները լսելով՝ սրտերնուն մէջ կը կատղէին եւ ակռանին անոր վրայ կը կրճտէին։
Եւ լուեալ զայս զայրանային ի սիրտս իւրեանց, եւ կրճտէին զատամունս ի վերայ նորա:

7:54: Եւ լուեալ զայս զայրանայի՛ն ՚ի սիրտս իւրեանց, եւ կրճտէին զատամունս ՚ի վերայ նորա։
54. Եւ այս բաները լսելով՝ ժողովականները սրտներում զայրանում էին եւ նրա վրայ ատամներն էին կրճտացնում:
54 Անոնք այս բաները լսելով՝ սրտերնուն մէջ կը կատղէին եւ ակռանին անոր վրայ կը կրճտէին։
zohrab-1805▾ eastern-1994▾ western am▾
7:5454: Слушая сие, они рвались сердцами своими и скрежетали на него зубами.
7:54  ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτόν.
7:54. Ἀκούοντες ( Hearing ) δὲ (moreover) ταῦτα (to-the-one-these) διεπρίοντο (they-were-being-sawed-through) ταῖς (unto-the-ones) καρδίαις (unto-hearts) αὐτῶν (of-them) καὶ (and) ἔβρυχον (they-were-gnawing) τοὺς (to-the-ones) ὀδόντας (to-teeth) ἐπ' (upon) αὐτόν. (to-it)
7:54. audientes autem haec dissecabantur cordibus suis et stridebant dentibus in eumNow hearing these things, they were cut to the heart: and they gnashed with their teeth at him.
54. Now when they heard these things, they were cut to the heart, and they gnashed on him with their teeth.
7:54. Then, upon hearing these things, they were deeply wounded in their hearts, and they gnashed their teeth at him.
7:54. When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.
When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth:

54: Слушая сие, они рвались сердцами своими и скрежетали на него зубами.
7:54  ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτόν.
7:54. audientes autem haec dissecabantur cordibus suis et stridebant dentibus in eum
Now hearing these things, they were cut to the heart: and they gnashed with their teeth at him.
7:54. Then, upon hearing these things, they were deeply wounded in their hearts, and they gnashed their teeth at him.
7:54. When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Stephen's Martyrdom; Stephen's Dying Prayer.
54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

We have here the death of the first martyr of the Christian church, and there is in this story a lively instance of the outrage and fury of the persecutors (such as we may expect to meet with if we are called out to suffer for Christ), and of the courage and comfort of the persecuted, that are thus called out. Here is hell in its fire and darkness, and heaven in its light and brightness; and these serve as foils to set off each other. It is not here said that the votes of the council were taken upon his case, and that by the majority he was found guilty, and then condemned and ordered to be stoned to death, according to the law, as a blasphemer; but, it is likely, so it was, and that it was not by the violence of the people, without order of the council, that he was put to death; for here is the usual ceremony of regular executions--he was cast out of the city, and the hands of the witnesses were first upon him.

Let us observe here the wonderful discomposure of the spirits of his enemies and persecutors, and the wonderful composure of his spirit.

I. See the strength of corruption in the persecutors of Stephen--malice in perfection, hell itself broken loose, men become incarnate devils, and the serpent's seed spitting their venom.

1. When they heard these things they were cut to the heart (v. 54), dieprionto, the same word that is used Heb. xi. 37, and translated they were sawn asunder. They were put to as much torture in their minds as ever the martyrs were put to in their bodies. They were filled with indignation at the unanswerable arguments that Stephen urged for their conviction, and that they could find nothing to say against them. They were not pricked to the heart with sorrow, as those were ch. ii. 37, but cut to the heart with rage and fury, as they themselves were, ch. v. 33. Stephen rebuked them sharply, as Paul expresses it (Tit. i. 13), apotomos--cuttingly, for they were cut to the heart by the reproof. Note, Rejecters of the gospel and opposers of it are really tormentors to themselves. Enmity to God is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse talked like an angel, like a messenger from heaven, before he concluded it, they were like a wild bull in a net, full of the fury of the Lord, (Isa. li. 20), despairing to run down a cause so bravely pleaded, and yet resolved not to yield to it.

2. They gnashed upon him with their teeth. This denotes, (1.) Great malice and rage against him. Job complained of his enemy that he gnashed upon him with his teeth, Job xvi. 9. The language of this was, Oh that we had of his flesh to eat! Job xxxi. 31. They grinned at him, as dogs at those they are enraged at; and therefore Paul, cautioning against those of the circumcision, says, Beware of dogs, Phil. iii. 2. Enmity at the saints turns men into brute beasts. (2.) Great vexation within themselves; they fretted to see in him such manifest tokens of a divine power and presence, and it vexed them to the heart. The wicked shall see it and be grieved, he shall gnash with his teeth and melt away, Ps. cxii. 10. Gnashing with the teeth is often used to express the horror and torments of the damned. Those that have the malice of hell cannot but have with it some of the pains of hell.

3. They cried out with a loud voice (v. 57), to irritate and excite one another, and to drown the noise of the clamours of their own and one another's consciences; when he said, I see heaven opened, they cried with a loud voice, that he might not be heard to speak. Note, It is very common for a righteous cause, particularly the righteous cause of Christ's religion, to be attempted to be run down by noise and clamour; what is wanting in reason is made up in tumult, and the cry of him that ruleth among fools, while the words of the wise are heard in quiet. They cried with a loud voice, as soldiers when they are going to engage in battle, mustering up all their spirit and vigour for this desperate encounter.

4. They stopped their ears, that they might not hear their own noisiness; or perhaps under pretence that they could not bear to hear his blasphemies. As Caiaphas rent his clothes when Christ said, Hereafter you shall see the Son of man coming in glory (Matt. xxvi. 64, 65), so here these stopped their ears when Stephen said, I now see the Son of man standing in glory, both pretending that what was spoken was not to be heard with patience. Their stopping their ears was, (1.) A manifest specimen of their wilful obstinacy; they were resolved they would not hear what had a tendency to convince them, which was what the prophets often complained of: they were like the deaf adder, that will not hear the voice of the charmer, Ps. lviii. 4, 5. (2.) It was a fatal omen of that judicial hardness to which God would give them up. They stopped their ears, and then God, in a way of righteous judgment, stopped them. This was the work that was now in doing with the unbelieving Jews: Make the heart of this people fat, and their ears heavy; thus was Stephen's character of them answered, You uncircumcised in heart and ears.

5. They ran upon him with one accord--the people and the elders of the people, judges, prosecutors, witnesses, and spectators, they all flew upon him, as beasts upon their prey. See how violent they were, and in what haste--they ran upon him, though there was no danger of his outrunning them; and see how unanimous they were in this evil thing--they ran upon him with one accord, one and all, hoping thereby to terrify him, and put him into confusion, envying him his composure and comfort in soul, with which he wonderfully enjoyed himself in the midst of this hurry; they did all they could to ruffle him.

6. They cast him out of the city, and stoned him, as if he were not worthy to live in Jerusalem; nay, not worthy to live in this world, pretending herein to execute the law of Moses (Lev. xxiv. 16), He that blasphemeth the name of the Lord shall surely be put to death, all the congregation shall certainly stone him. And thus they had put Christ to death, when this same court had found him guilty of blasphemy, but that, for his greater ignominy, they were desirous he should be crucified, and God overruled it for the fulfilling of the scripture. The fury with which they managed the execution is intimated in this: they cast him out of the city, as if they could not bear the sight of him; they treated him as an anathema, as the offscouring of all things. The witnesses against him were the leaders in the execution, according to the law (Deut. xvii. 7), The hands of the witnesses shall be first upon him, to put him to death, and particularly in the case of blasphemy, Lev. xxiv. 14; Deut. xiii. 9. Thus they were to confirm their testimony. Now, the stoning of a man being a laborious piece of work, the witnesses took off their upper garments, that they might not hang in their way, and they laid them down at a young man's feet, whose name was Saul, now a pleased spectator of this tragedy. It is the first time we find mention of his name; we shall know it and love it better when we find it changed to Paul, and him changed from a persecutor into a preacher. This little instance of his agency in Stephen's death he afterwards reflected upon with regret (ch. xxii. 20): I kept the raiment of those that slew him.

II. See the strength of grace in Stephen, and the wonderful instances of God's favour to him, and working in him. As his persecutors were full of Satan, so was he full of the Holy Ghost, fuller than ordinary, anointed with fresh oil for the comb at, that, as the day, so might the strength be. Upon this account those are blessed who are persecuted for righteousness' sake, that the Spirit of God and of glory rests upon them, 1 Pet. iv. 14. When he was chosen to public service, he was described to be a man full of the Holy Ghost (ch. vi. 5), and now he is called out to martyrdom he has still the same character. Note, Those that are full of the Holy Ghost are fit for any thing, either to act for Christ or to suffer for him. And those whom God calls out to difficult services for his name he will qualify for those services, and carry comfortably through them, by filling them with the Holy Ghost, that, as their afflictions for Christ abound, their consolation in him may yet more abound, and then none of these things move them. Now here we have a remarkable communion between this blessed martyr and the blessed Jesus in this critical moment. When the followers of Christ are for his sake killed all the day long, and accounted as sheep for the slaughter, does this separate them from the love of Christ? Does he love them the less? Do they love him the less? No, by no means; and so it appears by this narrative, in which we may observe.

1. Christ's gracious manifestation of himself to Stephen, both for his comfort and for his honour, in the midst of his sufferings. When they were cut to the heart, and gnashed upon him with their teeth, ready to eat him up, then he had a view of the glory of Christ sufficient to fill him with joy unspeakable, which was intended not only for his encouragement, but for the support and comfort of all God's suffering servants in all ages.

(1.) He, being full of the Holy Ghost, looked up stedfastly into heaven, v. 55. [1.] Thus he looked above the power and fury of his persecutors, and did as it were despise them, and laugh them to scorn, as the daughter of Zion, Isa. xxxvii. 22. They had their eyes fixed upon him, full of malice and cruelty; but he looked up to heaven, and never minded them, was so taken up with the eternal life now in prospect that he seemed to have no manner of concern for the natural life now at state. Instead of looking about him, to see either which way he was in danger or which way he might make his escape, he looks up to heaven; thence only comes his help, and thitherward his way is still open; though they compass him about on every side, they cannot interrupt his intercourse with heaven. Note, A believing regard to God and the upper world will be of great use to us, to set us above the fear of man; for as far as we are under the influence of that fear we forget the Lord our Maker, Isa. li. 13. [2.] Thus he directed his sufferings to the glory of God, to the honour of Christ, and did as it were appeal to heaven concerning them (Lord, for thy sake I suffer this) and express his earnest expectation that Christ should be magnified in his body. Now that he was ready to be offered he looks up stedfastly to heaven, as one willing to offer himself. [3.] Thus he lifted up his soul with his eyes to God in the heavens, in pious ejaculations, calling upon God for wisdom and grace to carry him through this trial in a right manner. God has promised that he will be with his servants whom he calls out to suffer for him; but he will for this be sought unto. He is nigh unto them, but it is in that for which they call upon him. Is any afflicted? Let him pray. [4.] Thus he breathed after the heavenly country, to which he saw the fury of his persecutors would presently send him. It is good for dying saints to look up stedfastly to heaven: "Yonder is the place whither death will carry my better part, and then, O death! where is thy sting?" [5.] Thus he made it to appear that he was full of the Holy Ghost; for, wherever the Spirit of grace dwells, and works, and reigns, he directs the eye of the soul upward. Those that are full of the Holy Ghost will look up stedfastly to heaven, for there their heart is. [6.] Thus he put himself into a posture to receive the following manifestation of the divine glory and grace. If we expect to hear from heaven, we must look up stedfastly to heaven.

(2.) He saw the glory of God (v. 55); for he saw, in order to this, the heavens opened, v. 56. Some think his eyes were strengthened, and the sight of them so raised above its natural pitch, by a supernatural power, that he saw into the third heavens, though at so vast a distance, as Moses's sight was enlarged to see the whole land of Canaan. Others think it was a representation of the glory of God set before his eyes, as, before, Isaiah and Ezekiel; heaven did as it were come down to him, as Rev. xxi. 2. The heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of it, go cheerfully through death, so great a death. Would we by faith look up stedfastly, we might see the heavens opened by the mediation of Christ, the veil being rent, and a new and living way laid open for us into the holiest. The heaven is opened for the settling of a correspondence between God and men, that his favours and blessings may come down to us, and our prayers and praises may go up to him. We may also see the glory of God, as far as he has revealed it in his word, and the sight of this will carry us through all the terrors of sufferings and death.

(3.) He saw Jesus standing on the right hand of God (v. 55), the Son of man, so it is v. 56. Jesus, being the Son of man, having taken our nature with him to heaven, and being there clothed with a body, might be seen with bodily eyes, and so Stephen saw him. When the Old-Testament prophets saw the glory of God it was attended with angels. The Shechinah or divine presence in Isaiah's vision was attended with seraphim, in Ezekiel's vision with cherubim, both signifying the angels, the ministers of God's providence. But here no mention is made of the angels, though they surround the throne and the Lamb; instead of them Stephen sees Jesus at the right hand of God, the great Mediator of God's grace, from whom more glory redounds to God than from all the ministration of the holy angels. The glory of God shines brightest in the face of Jesus Christ; for there shines the glory of his grace, which is the most illustrious instance of his glory. God appears more glorious with Jesus standing at his right hand than with millions of angels about him. Now, [1.] Here is a proof of the exaltation of Christ to the Father's right hand; the apostles saw him ascend, but they did not see him sit down, A cloud received him out of their sight. We are told that he sat down on the right hand of God; but was he ever seen there? Yes, Stephen saw him there, and was abundantly satisfied with the sight. He saw Jesus at the right hand of God, denoting both his transcendent dignity and his sovereign dominion, his uncontrollable ability and his universal agency; whatever God's right hand gives to us, or receives from us, or does concerning us, it is by him; for he is his right hand. [2.] He is usually said to sit there; but Stephen sees him standing there, as one more than ordinarily concerned at present for his suffering servant; he stood up as a judge to plead his cause against his persecutors; he is raised up out of his holy habitation (Zech. ii. 13), comes out of his place to punish, Isa. xxvi. 21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him. [3.] This was intended for the encouragement of Stephen. He sees Christ is for him, and then no matter who is against him. When our Lord Jesus was in his agony an angel appeared to him, strengthening him; but Stephen had Christ himself appearing to him. Note, Nothing so comfortable to dying saints, nor so animating to suffering saints, as to see Jesus at the right hand of God; and, blessed be God, by faith we may see him there.

(4.) He told those about him what he saw (v. 56): Behold, I see the heavens opened. That which was a cordial to him ought to have been a conviction to them, and a caution to them to take heed of proceeding against one upon whom heaven thus smiled; and therefore what he saw he declared, let them make what use they pleased of it. If some were exasperated by it, others perhaps might be wrought upon to consider this Jesus whom they persecuted, and to believe in him.

2. Stephen's pious addresses to Jesus Christ. The manifestation of God's glory to him did not set him above praying, but rather set him upon it: They stoned Stephen, calling upon God, v. 59. Though he called upon God, and by that showed himself to be a true-born Israelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those who have an interest in heaven. Though they stoned him, yet he called upon God; nay, therefore he called upon him. Note, It is the comfort of those who are unjustly hated and persecuted by men that they have a God to go to, a God all-sufficient to call upon. Men stop their ears, as they did here (v. 57), but God does not. Stephen was now cast out of the city, but he was not cast out from his God. He was now taking his leave of the world, and therefore calls upon God; for we must do this as long as we live. Note, It is good to die praying; then we need help--strength we never had, to do a work we never did--and how can we fetch in that help and strength but by prayer? Two short prayers Stephen offered up to God in his dying moments, and in them as it were breathed out his soul:--

(1.) Here is a prayer for himself: Lord Jesus, receive my spirit. Thus Christ had himself resigned his spirit immediately into the hands of the Father. We are here taught to resign ours into the hands of Christ as Mediator, by him to be recommended to the Father. Stephen saw Jesus standing at the Father's right hand, and he thus calls to him: "Blessed Jesus, do that for me now which thou standest there to do for all thine, receive my departing spirit into thy hand." Observe, [1.] The soul is the man, and our great concern, living and dying, must be about our souls. Stephen's body was to be miserably broken and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused; but, however it goes with that, "Lord," saith he, "'let my spirit be safe; let it go well with my poor soul." Thus, while we live, our care should be that though the body be starved or stripped the soul may be fed and clothed, though the body lie in pain the soul may dwell at ease; and, when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honour, that God may be the strength of the heart and its portion, though the flesh fail. [2.] Our Lord Jesus is God, to whom we are to seek, and in whom we are to confide and comfort ourselves living and dying. Stephen here prays to Christ, and so must we; for it is the will of God that all men should thus honour the Son, even as they honour the Father. It is Christ we are to commit ourselves to, who alone is able to keep what we commit to him against that day; it is necessary that we have an eye to Christ when we come to die, for there is no venturing into another world but under his conduct, no living comforts in dying moments but what are fetched from him. [3.] Christ's receiving our spirits at death is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Christ may receive our spirits when we die; for, if he reject and disown them, whither will they betake themselves? How can they escape being a prey to the roaring lion? To him therefore we must commit them daily, to be ruled and sanctified, and made meet for heaven, and then, and not otherwise, he will receive them. And, if this has been our care while we live, it may be our comfort when we come to die, that we shall be received into everlasting habitations.

(2.) Here is a prayer for his persecutors, v. 60.

[1.] The circumstances of this prayer are observable; for it seems to have been offered up with something more of solemnity than the former. First, He knelt down, which was an expression of his humility in prayer. Secondly, He cried with a loud voice, which was an expression of his importunity. But why should he thus show more humility and importunity in this request than in the former? Why, none could doubt of his being in good earnest in his prayers for himself, and therefore there he needed not to use such outward expressions of it; but in his prayer for his enemies, because that is so much against the grain of corrupt nature, it was requisite he should give proofs of his being in earnest.

[2.] The prayer itself: Lord, lay not this sin to their charge. Herein he followed the example of his dying Master, who prayed thus for his persecutors, Father, forgive them; and set an example to all following sufferers in the cause of Christ thus to pray for those that persecute them. Prayer may preach. This did so to those who stoned Stephen, and he knelt down that they might take notice he was going to pray, and cried with a loud voice that they might take notice of what he said, and might learn, First, That what they did was a sin, a great sin, which, if divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion. Secondly, That, notwithstanding their malice and fury against him, he was in charity with them, and was so far from desiring that God would avenge his death upon them that it was his hearty prayer to God that it might not in any degree be laid to their charge. A sad reckoning there would be for it. If they did not repent, it would certainly be laid to their charge; but he, for his part, did not desire the woeful day. Let them take notice of this, and, when their thoughts were cool, surely they would not easily forgive themselves for putting him to death who could so easily forgive them. The blood-thirsty hate the upright, but the just seek his soul, Prov. xxix. 10. Thirdly, That, though the sin was very heinous, yet they must not despair of the pardon of it upon their repentance. If they would lay it to their hearts, God would not lay it to their charge. "Do you think," saith St. Austin, "that Paul heard Stephen pray this prayer? It is likely he did and ridiculed it then (audivit subsannans, sed irrisit--he heard with scorn), but afterwards he had the benefit of it, and fared the better for it."

3. His expiring with this: When he had said this, he fell asleep; or, as he was saying this, the blow came that was mortal. Note, Death is but a sleep to good people; not the sleep of the soul (Stephen had given that up into Christ's hand), but the sleep of the body; it is its rest from all its griefs and toils; it is perfect ease from toil and pain. Stephen died as much in a hurry as ever any man did, and yet, when he died, he fell asleep. He applied himself to his dying work with as much composure of mind as if he had been going to sleep; it was but closing his eyes, and dying. Observe, He fell asleep when he was praying for his persecutors; it is expressed as if he thought he could not die in peace till he had done this. It contributes very much to our dying comfortably to die in charity with all men; we are then found of Christ in peace; let not the sun of life go down upon our wrath. He fell asleep; the vulgar Latin adds, in the Lord, in the embraces of his love. If he thus sleep, he shall do well; he shall awake again in the morning of the resurrection.
Adam Clarke: Commentary on the Bible - 1831
7:54: They were cut to the heart - Διεπριοντο, They were sawn through. See the note on Act 5:33.
They gnashed on him with their teeth - They were determined to hear him no longer; were filled with rage against him, and evidently thirsted for his blood.
Albert Barnes: Notes on the Bible - 1834
7:54: They were cut to the heart - They were exceedingly enraged and indignant. The whole course of the speech had been such as to excite their anger, and now they could restrain themselves no longer.
They gnashed on him ... - Expressive of the bitterness and malignity of their feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:54: they were: Act 5:33, Act 22:22, Act 22:23
they gnashed: Job 16:9; Psa 35:16, Psa 112:10; Lam 2:16; Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24:51; Mat 25:30; Luk 13:28
Geneva 1599
7:54 (8) When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.
(8) The more Satan is pressed, the more he breaks out into an open rage.
John Gill
7:54 When they heard these things,.... How that Abraham, the father of them, was called before he was circumcised, or the law was given to Moses, or the temple was built, which they were so bigoted to, and charged with speaking blasphemously of; and how that Joseph and Moses were very ill treated by the Jewish fathers, which seemed to resemble the usage Christ and his apostles met with from them; and how their ancestors behaved in the wilderness when they had received the law, and what idolatry they fell into there, and in after times; and how that though there was a temple built by Solomon, yet the Lord was not confined to it, nor would he dwell in it always; and especially when they heard him calling them a stiffnecked people, and uncircumcised in heart and ears; saying, that they persecuted and slew the prophets, and were the betrayers and murderers of an innocent person; and notwithstanding all their zeal for the law, and even though it was ministered to them by angels, yet they did not observe it themselves:
they were cut to the heart; as if they had been sawn asunder; they were filled with anguish, with great pain and uneasiness; they were full of wrath and madness, and could neither bear themselves nor him:
and they gnashed on him with their teeth: being enraged at him, and full of fury and indignation against him.
Robert Jamieson, A. R. Fausset and David Brown
7:54 When they heard these things they were cut to the heart, &c.--If they could have answered him, how different would have been their temper of mind!
7:557:55: Եւ նա էր լի՛ Հոգւով Սրբով. հայեցաւ յերկինս՝ եւ ետե՛ս զփառս Աստուծոյ. եւ զՅիսուս զի կա՛յր ընդ աջմէ Աստուծոյ. եւ ասէ. Ահա տեսանե՛մ զերկինս բացեալ՝ եւ զՈրդի մարդոյ զի կայ ընդ աջմէ Աստուծոյ[2266]։ [2266] Օրինակ մի. Հայեցեալ յեր՛՛... զի կայր ընդ աջմէ, եւ ասէ։
55. Եւ նա լի էր Սուրբ Հոգով. նայեց երկինք ու տեսաւ Աստծու փառքը եւ Յիսուսին, որ կանգնած էր Աստծու աջ կողմը. եւ ասաց. «Ահա տեսնում եմ երկինքը բացուած եւ մարդու Որդուն, որ կանգնած է Աստծու աջ կողմը»:
55 Բայց անիկա Սուրբ Հոգիով լեցուած՝ երկինք նայեցաւ եւ տեսաւ Աստուծոյ փառքը ու Յիսուսն ալ, որ Աստուծոյ աջ կողմը կայներ էր[55] եւ ըսաւ. «Ահա կը տեսնեմ երկինքը բացուած ու Որդին մարդոյ Աստուծոյ աջ կողմը կայնած»։
Եւ նա էր լի Հոգւով Սրբով, հայեցաւ յերկինս եւ ետես զփառս Աստուծոյ եւ զՅիսուս զի կայր ընդ աջմէ Աստուծոյ, եւ ասէ. Ահա տեսանեմ զերկինս բացեալ, եւ զՈրդի մարդոյ զի կայ ընդ աջմէ Աստուծոյ:

7:55: Եւ նա էր լի՛ Հոգւով Սրբով. հայեցաւ յերկինս՝ եւ ետե՛ս զփառս Աստուծոյ. եւ զՅիսուս զի կա՛յր ընդ աջմէ Աստուծոյ. եւ ասէ. Ահա տեսանե՛մ զերկինս բացեալ՝ եւ զՈրդի մարդոյ զի կայ ընդ աջմէ Աստուծոյ[2266]։
[2266] Օրինակ մի. Հայեցեալ յեր՛՛... զի կայր ընդ աջմէ, եւ ասէ։
55. Եւ նա լի էր Սուրբ Հոգով. նայեց երկինք ու տեսաւ Աստծու փառքը եւ Յիսուսին, որ կանգնած էր Աստծու աջ կողմը. եւ ասաց. «Ահա տեսնում եմ երկինքը բացուած եւ մարդու Որդուն, որ կանգնած է Աստծու աջ կողմը»:
55 Բայց անիկա Սուրբ Հոգիով լեցուած՝ երկինք նայեցաւ եւ տեսաւ Աստուծոյ փառքը ու Յիսուսն ալ, որ Աստուծոյ աջ կողմը կայներ էր
[55] եւ ըսաւ. «Ահա կը տեսնեմ երկինքը բացուած ու Որդին մարդոյ Աստուծոյ աջ կողմը կայնած»։
zohrab-1805▾ eastern-1994▾ western am▾
7:5555: Стефан же, будучи исполнен Духа Святаго, воззрев на небо, увидел славу Божию и Иисуса, стоящего одесную Бога,[56]: и сказал: вот, я вижу небеса отверстые и Сына Человеческого, стоящего одесную Бога.
7:55  ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
7:55. ὑπάρχων (Firsting-under) δὲ (moreover) πλήρης (repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) ἀτενίσας (having-stretched-along-to) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) εἶδεν (it-had-seen) δόξαν (to-a-recognition) θεοῦ (of-a-Deity) καὶ (and) Ἰησοῦν (to-an-Iesous) ἑστῶτα (to-having-had-come-to-stand) ἐκ (out) δεξιῶν ( of-right-belonged ) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
7:55. cum autem esset plenus Spiritu Sancto intendens in caelum vidit gloriam Dei et Iesum stantem a dextris DeiBut he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God and Jesus standing on the right hand of God.
55. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
7:55. But he, being filled with the Holy Spirit, and gazing intently toward heaven, saw the glory of God and Jesus standing at the right hand of God.
7:55. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, [56] And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God:

55: Стефан же, будучи исполнен Духа Святаго, воззрев на небо, увидел славу Божию и Иисуса, стоящего одесную Бога,
[56]: и сказал: вот, я вижу небеса отверстые и Сына Человеческого, стоящего одесную Бога.
7:55  ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
7:55. cum autem esset plenus Spiritu Sancto intendens in caelum vidit gloriam Dei et Iesum stantem a dextris Dei
But he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God and Jesus standing on the right hand of God.
7:55. But he, being filled with the Holy Spirit, and gazing intently toward heaven, saw the glory of God and Jesus standing at the right hand of God.
7:55. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55: "Увидел славу Божию..." Дееписатель выражается так, очевидно, в затруднении описать то невидимое и неподдающееся описанию, что увидел Стефан. Он увидел, несомненно, Бога Отца, одесную Которого стоял Иисус в прославленной Богочеловеческой плоти. Так как Бог Отец не имеет доступного человеческому видению облика, подобного столь родному нам облику Иисуса, то и говорится, что он увидел славу Божию, вероятно, представившуюся ему в виде особого небесного света или облака. Все это тотчас же и исповедует Стефан, и как смелый исповедник, и просто как восхищённый чудным видением и не могущий не выразить тотчас же своего восхищения.
Adam Clarke: Commentary on the Bible - 1831
7:55: Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty.
And Jesus standing on the right hand of God - In his official character, as Mediator between God and man. Stephen had this revelation while in the Sanhedrin; for as yet he had not been forced out of the city. See Act 7:58.
Albert Barnes: Notes on the Bible - 1834
7:55: Full of the Holy Ghost - See the notes on Act 2:4.
Looked up stedfastly - Fixed his eyes intently on heaven. Foreseeing his danger, and the effect his speech had produced; seeing that there was no safety in the Great Council of the nation, and no prospect of justice at their hands, he cast his eyes to heaven and sought protection there. When dangers threaten us, our hope of safety lies in heaven. When people threaten our persons, reputation, or lives, it becomes us to fix our eyes on the heavenly world; and we shall not look in vain.
And saw the glory of God - This phrase is commonly used to denote the visible symbols of God. It means some magnificent representation; a splendor, or light, that is the appropriate exhibition of the presence of God, Mat 16:27; Mat 24:30. See the notes on Luk 2:9. In the case of Stephen there is every indication of a vision or supernatural representation of the heavenly objects; something in advance of mere "faith" such as dying Christians now have. What was its precise nature we have no means of ascertaining. Objects were often represented to prophets by "visions"; and probably something similar is intended here. It was such an elevation of view - such a representation of truth and of the glory of God, as to be denoted by the word "see"; though it is not to be maintained that Stephen really saw the Saviour with the bodily eye.
On the right hand of God - That is, exalted to a place of honor and power in the heavens. See the Mat 26:64 note; Act 2:25 note.

7:56: I see the heavens opened - A figurative expression, denoting that he was permitted to see "into" heaven, or to see what was there, as if the firmament was divided, and the eye was permitted to penetrate the eternal world. Compare Eze 1:1.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:55: full: Act 2:4, Act 4:8, Act 6:3, Act 6:5, Act 6:8, Act 6:10, Act 13:9, Act 13:10; Mic 3:8
looked: Act 1:10, Act 1:11; Co2 12:2-4; Rev 4:1-3
and saw: Isa 6:1-3; Eze 1:26-28, Eze 10:4, Eze 10:18, Eze 11:23; Joh 12:41; Co2 4:6; Pe2 1:17; Rev 21:11
standing: Psa 109:31, Psa 110:1; Joh 14:3; Heb 1:3, Heb 8:1

7:56: I see: Act 10:11, Act 10:16; Eze 1:1; Mat 3:16; Mar 1:10; Luk 3:21; Rev 4:1, Rev 11:19, Rev 19:11
the Son: Dan 7:13, Dan 7:14; Mat 16:27, Mat 16:28, Mat 25:31, Mat 26:64, Mat 26:65; Joh 5:22-27

Geneva 1599
7:55 (9) But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus (z) standing on the right hand of God,
(9) The nearer that martyrs approach to death, the nearer that they rise up, even into heaven, as they behold Christ.
(z) Ready to affirm him in the confession of the truth, and to receive him unto himself.
John Gill
7:55 But he being full of the Holy Ghost,.... That is, Stephen, as Beza's ancient copy, and some others express it; and so the Ethiopic version; the Syriac version reads, "full of faith, and of the Holy Ghost", as in Acts 6:5 and so some copies; being under the influences of the Spirit of God, and filled with his divine comforts, and strong in the faith of Jesus Christ, and having a holy boldness, courage, and intrepidity of mind; instead of being discouraged and dejected, of being cast down in his spirits, and looking down upon the ground, he
looked up steadfastly to heaven; where he desired to be, and hoped and believed he should be; and from whence he knew his help came, and which he might now implore, as well as forgiveness for his enemies.
And saw the glory of God; not the essential glory of God, but some extraordinary light and brightness, which was a token and representation of him:
and Jesus standing on the right hand of God; of that glory which was a Symbol of him: Jesus being risen from the dead, and ascended on high, was set at the right hand of God, in human nature, and so was visible to the corporeal eye of Stephen; whose visual faculty was so extraordinarily enlarged and assisted, as to reach the body of Christ in the third heavens; where he was seen by him standing, to denote his readiness to assist him, and his indignation at his enemies.
John Wesley
7:55 But he looking steadfastly up to heaven, saw the glory of God - Doubtless he saw such a glorious representation, God miraculously operating on his imagination, as on Ezekiel's, when he sat in his house at Babylon, and saw Jerusalem, and seemed to himself transported thither, Ezek 8:1-4. And probably other martyrs, when called to suffer the last extremity, have had extraordinary assistance of some similar kind.
Robert Jamieson, A. R. Fausset and David Brown
7:55 But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God--You who can transfer to canvas such scenes as these, in which the rage of hell grins horribly from men, as they sit condemned by a frail prisoner of their own, and see heaven beaming from his countenance and opening full upon his view--I envy you, for I find no words to paint what, in the majesty of the divine text, is here so simply told. "But how could Stephen, in the council-chamber, see heaven at all? I suppose this question never occurred but to critics of narrow soul, one of whom [MEYER] conjectures that he saw it through the window! and another, of better mould, that the scene lay in one of the courts of the temple" [ALFORD]. As the sight was witnessed by Stephen alone, the opened heavens are to be viewed as revealed to his bright beaming spirit.
and Jesus standing on the right hand of God--Why "standing," and not sitting, the posture in which the glorified Saviour is elsewhere represented? Clearly, to express the eager interest with which He watched from the skies the scene in that council chamber, and the full tide of His Spirit which He was at that moment engaged in pouring into the heart of His heroical witness, till it beamed in radiance from his very countenance.
7:567:56: Աղաղակեա՛լ ՚ի ձայն մեծ, խցի՛ն զականջս իւրեանց, եւ դիմեցին առ հասարակ ՚ի վերայ նորա[2267]։ [2267] Ոմանք. Աղաղակեցին ՚ի ձայն։
56. Նրանք բարձրաձայն աղաղակելով փակեցին իրենց ականջները եւ բոլորը միասին նետուեցին նրա վրայ:
56 Իսկ անոնք մեծաձայն աղաղակելով՝ ականջնին գոցեցին եւ ամէնքը մէկէն վազեցին անոր վրայ.
Աղաղակեալ ի ձայն մեծ` խցին զականջս իւրեանց, եւ դիմեցին առ հասարակ ի վերայ նորա:

7:56: Աղաղակեա՛լ ՚ի ձայն մեծ, խցի՛ն զականջս իւրեանց, եւ դիմեցին առ հասարակ ՚ի վերայ նորա[2267]։
[2267] Ոմանք. Աղաղակեցին ՚ի ձայն։
56. Նրանք բարձրաձայն աղաղակելով փակեցին իրենց ականջները եւ բոլորը միասին նետուեցին նրա վրայ:
56 Իսկ անոնք մեծաձայն աղաղակելով՝ ականջնին գոցեցին եւ ամէնքը մէկէն վազեցին անոր վրայ.
zohrab-1805▾ eastern-1994▾ western am▾
7:5757: Но они, закричав громким голосом, затыкали уши свои, и единодушно устремились на него,
7:56  καὶ εἶπεν, ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
7:56. καὶ (and) εἶπεν (it-had-said," Ἰδοὺ ( Thou-should-have-had-seen ,"θεωρῶ (I-surveil-unto) τοὺς (to-the-ones) οὐρανοὺς (to-skies) διηνοιγμένους ( to-having-had-come-to-be-opened-up-through ) καὶ (and) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκ (out) δεξιῶν ( of-right-belonged ) ἑστῶτα (to-having-had-come-to-stand) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
7:56. et ait ecce video caelos apertos et Filium hominis a dextris stantem DeiAnd he said: Behold, I see the heavens opened and the Son of man standing on the right hand of God.
56. and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
7:56. And he said, “Behold, I see the heavens opened, and the Son of man standing at the right hand of God.”
7:56. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord:

57: Но они, закричав громким голосом, затыкали уши свои, и единодушно устремились на него,
7:56  καὶ εἶπεν, ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
7:56. et ait ecce video caelos apertos et Filium hominis a dextris stantem Dei
And he said: Behold, I see the heavens opened and the Son of man standing on the right hand of God.
7:56. And he said, “Behold, I see the heavens opened, and the Son of man standing at the right hand of God.”
7:56. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56: "Небеса отверстые..." - множественное число указывает на отверзение для духовного ока Стефана внутреннейшего святилища неба, или неба высочайшего (ср. 2Кор. XII:2).

"Сына человеческого, стоящего..." Замечательно здесь наименование Господа Иисуса Сыном Человеческим. Наименование это так любил употреблять о Себе Сам Господь, и однако - апостолы нигде более не именуют Его так - ни в Евангелиях, ни в Деяниях, ни в посланиях. Употребление в данном месте этого наименования Стефаном объясняется, по мнению толкователей, тем, что в эту минуту духовному взору его предносилось подобное же видение пророка Даниила, который видел также подобного Сыну Человеческому (Дан VII:13: и дал. ).

Сын Человеческий является Стефану стоящим одесную Бога, тогда как в изречениях подобных и самого Господа (Мф XXVI:64), и апостолов (Мк XVI:19; Еф I:20). Он представляется седящим одесную Бога. Св. Григорий Великий объясняет эту особенность таким образом: "седение есть положение повелевающего и господствующего, а стояние - воюющего и помогающего. Стефан увидел стоящим Того, Кого имел помощником себе..." (Бес. 29-я на день Вознесения). Возможно, что этим стоянием Господа выражалась Его готовность принять душу верного свидетеля Своего (ст. 59).
Adam Clarke: Commentary on the Bible - 1831
7:57: They - stopped their ears - As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fearful proof against them; for if Jesus was at the right hand of God, then they had murdered an innocent person; and they must infer that God's justice must speedily avenge his death. They were determined not to suffer a man to live any longer who could say he saw the heavens opened and Jesus Christ standing at the right hand of God.
Albert Barnes: Notes on the Bible - 1834
7:57: Then they cried out - That is, probably, "the people," not the members of the council It is evident he was put to death in a popular tumult. They had charged him with blasphemy; and they regarded what he had now said as full proof of it.
And stopped their ears - That they might hear no more blasphemy.
With one accord - In a tumult; unitedly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:57: they cried: Act 7:54, Act 21:27-31, Act 23:27
stopped: Psa 58:4; Pro 21:13; Zac 7:11
John Gill
7:56 And said, behold, I see the heavens opened,.... As they were at the baptism of Christ; see Gill on Mt 3:16,
and the son of man standing at the right hand of God; he calls Jesus "the son of man"; a name by which he often called himself in his state of humiliation; and that though he was now glorified, it being the name of the Messiah in Ps 80:17 as was well known to the Jews; and this Stephen said to show that God was on his side, and to let them know what honour was done him, what divine supports and comforts he had, and that he was an eyewitness of Jesus, and of his being alive, and in glory.
John Wesley
7:56 I see the Son of man standing - As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God.
Robert Jamieson, A. R. Fausset and David Brown
7:56 I see . . . the Son of man standing, &c.--This is the only time that our Lord is by human lips called THE SON OF MAN after His ascension (Rev_ 1:13; Rev_ 14:14 are not instances). And why here? Stephen, full of the Holy Ghost, speaking now not of himself at all (Acts 7:55), but entirely by the Spirit, is led to repeat the very words in which Jesus Himself, before this same council, had foretold His glorification (Mt 26:64), assuring them that that exaltation of the SON OF MAN which they should hereafter witness to their dismay, was already begun and actual [ALFORD].
7:577:57: Եւ հանեալ արտաքոյ քաղաքին՝ քարկոծէի՛ն զնա. եւ վկայքն դնէին զձորձս իւրեանց առ ոտս երիտասարդի միոջ՝ որ կոչէր Սա՛ւուղ[2268]։ [2268] ՚Ի բազումս պակասի. Քարկոծէին զնա։
57. Եւ քաղաքից դուրս հանելով՝ նրան քարկոծեցին. եւ վկաներն իրենց զգեստները դրեցին Սաւուղ անունով մի երիտասարդի ոտքերի առջեւ:
57 Ու քաղաքէն դուրս հանելով՝ քարկոծեցին զանիկա եւ վկաները իրենց հանդերձները պահ դրին երիտասարդի մը ոտքերուն քով, որ Սօղոս կ’ըսուէր։
Եւ հանեալ արտաքոյ քաղաքին` քարկոծէին. եւ վկայքն դնէին զձորձս իւրեանց առ ոտս երիտասարդի միոջ որ կոչէր Սաւուղ:

7:57: Եւ հանեալ արտաքոյ քաղաքին՝ քարկոծէի՛ն զնա. եւ վկայքն դնէին զձորձս իւրեանց առ ոտս երիտասարդի միոջ՝ որ կոչէր Սա՛ւուղ[2268]։
[2268] ՚Ի բազումս պակասի. Քարկոծէին զնա։
57. Եւ քաղաքից դուրս հանելով՝ նրան քարկոծեցին. եւ վկաներն իրենց զգեստները դրեցին Սաւուղ անունով մի երիտասարդի ոտքերի առջեւ:
57 Ու քաղաքէն դուրս հանելով՝ քարկոծեցին զանիկա եւ վկաները իրենց հանդերձները պահ դրին երիտասարդի մը ոտքերուն քով, որ Սօղոս կ’ըսուէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:5858: и, выведя за город, стали побивать его камнями. Свидетели же положили свои одежды у ног юноши, именем Савла,
7:57  κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν,
7:57. κράξαντες ( Having-clamored-to ) δὲ (moreover) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) συνέσχον (they-had-held-together) τὰ (to-the-ones) ὦτα (to-ears) αὐτῶν, (of-them,"καὶ (and) ὥρμησαν (they-corded-unto) ὁμοθυμαδὸν (passioned-along) ἐπ' (upon) αὐτόν, (to-it,"
7:57. exclamantes autem voce magna continuerunt aures suas et impetum fecerunt unianimiter in eumAnd they, crying out with a loud voice, stopped their ears and with one accord ran violently upon him.
57. But they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord;
7:57. Then they, crying out with a loud voice, blocked their ears and, with one accord, rushed violently toward him.
7:57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
And cast [him] out of the city, and stoned [him]: and the witnesses laid down their clothes at a young man' s feet, whose name was Saul:

58: и, выведя за город, стали побивать его камнями. Свидетели же положили свои одежды у ног юноши, именем Савла,
7:57  κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν,
7:57. exclamantes autem voce magna continuerunt aures suas et impetum fecerunt unianimiter in eum
And they, crying out with a loud voice, stopped their ears and with one accord ran violently upon him.
7:57. Then they, crying out with a loud voice, blocked their ears and, with one accord, rushed violently toward him.
7:57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
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
57: "закричав громким голосом, затыкали уши свои..." И то, и другое для того, чтобы не слышать мнимого богохульства.
Adam Clarke: Commentary on the Bible - 1831
7:58: Cast him out of the city, and stoned him - They did not however wait for any sentence to be pronounced upon him; it seems they were determined to stone him first, and then prove, after it had been done, that it was done justly. For the manner of stoning among the Jews, see the note on Lev 24:23.
The witnesses laid down their clothes - To illustrate this whole transaction, see the observations at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
7:58: And cast him out of the city - This was in accordance with the usual custom. In Lev 24:14, it was directed to bring forth him that had cursed without the camp; and it was not usual, the Jewish writers inform us, to stone in the presence of the Sanhedrin. Though this was a popular tumult, and Stephen was condemned without the regular process of trial, yet some of the "forms" of law were observed, and he was stoned in the manner directed in the case of blasphemers.
And stoned him - This was the punishment appointed in the case of blasphemy, Lev 24:16. See the notes on Joh 10:31.
And the witnesses - That is, the false witnesses who bore testimony against him, Act 6:13. It was directed in the Law Deu 17:7 that the "witnesses" in the case should be first in executing the sentence of the Law. This was done to pRev_ent false accusations by the prospect that they must be employed as executioners. After they had commenced the process of execution, all the people joined in it, Deu 17:7; Lev 24:16.
Laid down their clothes - Their "outer garments." They were accustomed to lay these aside when they ran or worked. See the notes on Mat 5:40.
At a young man's feet ... - That is, they procured him to take care of their garments. This is mentioned solely because Saul, or Paul, afterward became so celebrated, first as a persecutor, and then an apostle. His whole heart was in this persecution of Stephen; and he himself afterward alluded to this circumstance as an evidence of his sinfulness in persecuting the Lord Jesus, Act 22:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:58: cast: Num 15:35; Kg1 21:13; Luk 4:29; Heb 13:12, Heb 13:13
stoned: Act 6:11; Lev 24:14-16; Joh 10:23-26
the witnesses: Act 6:13; Deu 13:9, Deu 13:10, Deu 17:7
their: Act 8:1, Act 9:1-19, Act 22:4, Act 22:20
Geneva 1599
7:57 (10) Then they cried out with a loud voice, and stopped their ears, and (a) ran upon him with one accord,
(10) The zeal of hypocrites and superstitious people eventually breaks out into a most open madness.
(a) This was done in a rage and fury, for at that time the Jews could put no man to death by law, as they confessed before Pilate saying that it was no lawful for them to put any man to death, and therefore it is reported by Josephus that Ananus, a Sadducee, slew James the brother of the Lord, and for so doing was accused before Albinus, the president of the country; lib. 20.
John Gill
7:57 Then they cried out with a loud voice,.... These were not the sanhedrim, but the common people; the Ethiopic version reads, "the Jews cried out"; which, they did, in a very clamorous way, either through rage and madness, or in a show of zeal against blasphemy; and cried out, either to God to avenge the blasphemy, or rather to the sanhedrim to pass a sentence on him, or, it may be, to excite one another to rise up at once, and kill him, as they did:
and stopped their ears; with their fingers, pretending they could not bear the blasphemy that was uttered. This was their usual method; hence they say, (o).
"if a man hears anything that is indecent, (or not fit to be heard,) let him put his fingers in his ears hence the whole ear is hard, and the tip of it soft, that when he hears anything that is not becoming, he may bend the tip of the ear within it.''
By either of these ways these men might stop their ears; either by putting in their fingers, or by turning the tip of the ear inward.
And ran upon him with one accord; without any leave of the sanhedrim, or waiting for their determination, in the manner the zealots did; See Gill on Mt 10:4, Jn 16:2.
(o) T. Bab. Cetubot, fol. 5. 1. 2.
John Wesley
7:57 They rushed upon him - Before any sentence passed.
Robert Jamieson, A. R. Fausset and David Brown
7:57 Then they cried out . . . and ran upon him with one accord--To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed.
7:587:58: Եւ քարկոծ առնէին զՍտեփանոս, որ կարդայր եւ ասէր. Տէ՛ր Յիսուս՝ ընկա՛լ զոգի իմ[2269]։ [2269] Ոմանք. Ընկալ զհոգի իմ։
58. Եւ քարկոծում էին Ստեփանոսին, որը աղօթում էր եւ ասում. «Տէ՛ր Յիսուս, ընդունի՛ր իմ հոգին»:
58 Եւ կը քարկոծէին Ստեփանոսը, որ աղօթք կ’ընէր ու կ’ըսէր. «Տէ՛ր Յիսուս, ընդունէ իմ հոգիս»։
Եւ քարկոծ առնէին զՍտեփանոս, որ կարդայր եւ ասէր. Տէր Յիսուս, ընկալ զոգի իմ:

7:58: Եւ քարկոծ առնէին զՍտեփանոս, որ կարդայր եւ ասէր. Տէ՛ր Յիսուս՝ ընկա՛լ զոգի իմ[2269]։
[2269] Ոմանք. Ընկալ զհոգի իմ։
58. Եւ քարկոծում էին Ստեփանոսին, որը աղօթում էր եւ ասում. «Տէ՛ր Յիսուս, ընդունի՛ր իմ հոգին»:
58 Եւ կը քարկոծէին Ստեփանոսը, որ աղօթք կ’ընէր ու կ’ըսէր. «Տէ՛ր Յիսուս, ընդունէ իմ հոգիս»։
zohrab-1805▾ eastern-1994▾ western am▾
7:5959: и побивали камнями Стефана, который молился и говорил: Господи Иисусе! приими дух мой.
7:58  καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου σαύλου.
7:58. καὶ (and) ἐκβαλόντες ( having-had-casted-out ) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως (of-a-city) ἐλιθοβόλουν. (they-were-stone-casting-unto) καὶ (And) οἱ (the-ones) μάρτυρες (witnesses) ἀπέθεντο ( they-had-placed-off ) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτῶν (of-them) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) νεανίου (of-a-youth) καλουμένου (of-being-called-unto) Σαύλου. (of-a-Saulos)
7:58. et eicientes eum extra civitatem lapidabant et testes deposuerunt vestimenta sua secus pedes adulescentis qui vocabatur SaulusAnd casting him forth without the city. they stoned him. And the witnesses laid down their garments at the feet of a young man, whose name was Saul.
58. and they cast him out of the city, and stoned him: and the witnesses laid down their garments at the feet of a young man named Saul.
7:58. And driving him out, beyond the city, they stoned him. And witnesses placed their garments beside the feet of a youth, who was called Saul.
7:58. And cast [him] out of the city, and stoned [him]: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.
And they stoned Stephen, calling upon [God], and saying, Lord Jesus, receive my spirit:

59: и побивали камнями Стефана, который молился и говорил: Господи Иисусе! приими дух мой.
7:58  καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου σαύλου.
7:58. et eicientes eum extra civitatem lapidabant et testes deposuerunt vestimenta sua secus pedes adulescentis qui vocabatur Saulus
And casting him forth without the city. they stoned him. And the witnesses laid down their garments at the feet of a young man, whose name was Saul.
7:58. And driving him out, beyond the city, they stoned him. And witnesses placed their garments beside the feet of a youth, who was called Saul.
7:58. And cast [him] out of the city, and stoned [him]: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.
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
58: "Стали побивать его камнями..." Право наказания смертною казнью было отнято римлянами у иудейского Синедриона (ср. Мф XXVII:2; Ин XVIII:31; Флавия Археол. XX:9, 1). Очевидно, это побиение, формально даже и не постановленное Синедрионом, было своевольным делом взрыва фанатизма, самосудом отдельных фанатиков, воздвигших потом кровавое гонение и на остальных христиан. При нескрываемом сочувствии и пособничестве озлобленного Синедриона и недостатке на первых порах, может быть, Римского гарнизона для удержания погрома и водворения порядка, легко становится понятным, почему это гонение достигло столь значительных размеров.

Убийцы вывели предварительно мученика за город... для жалкого согласия с законом о богохульниках, каковым они признали этого мужественного исповедника Христова (Лев XXIV:14-16: "выведи злословившего вон из стана, и... все общество побьет его камнями").

Свидетели преступления, подлежащего смертной казни через побиение камнями, должны были, по закону (Втор XVII:7), первые бросить камни, а потом уже за ними все общество. Для удобства здесь эти свидетели (VI:11-13) снимают свои верхние широкие одежды, положив их (ср. XXII:20: - для сохранности) у ног Савла, будущего великого Павла, тогда одобрявшего убиение Первомученика и принимавшего деятельное участие в последовавшем затем погроме христиан.
Adam Clarke: Commentary on the Bible - 1831
7:59: And they stoned Stephen, calling upon God - The word God is not found in any MS. or version, nor in any of the primitive fathers except Chrysostom. It is not genuine, and should not be inserted here: the whole sentence literally reads thus: And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit! Here is a most manifest proof that prayer is offered to Jesus Christ; and that in the most solemn circumstances in which it could be offered, viz., when a man was breathing his last. This is, properly speaking, one of the highest acts of worship which can be offered to God; and, if Stephen had not conceived Jesus Christ to be God, could he have committed his soul into his hands?
We may farther observe that this place affords a full proof of the immateriality of the soul; for he could not have commended his spirit to Christ, had he believed that he had no spirit, or, in other words, that his body and soul were one and the same thing. Allowing this most eminent saint to have had a correct notion of theology, and that, being full of the Holy Ghost, as he was at this time, he could make no mistake in matters of such vast weight and importance, then these two points are satisfactorily stated in this verse:
1. That Jesus Christ is God; for Stephen died praying to him.
2. That the soul is immaterial; for Stephen, in dying, commends his departing spirit into the hand of Christ.
Albert Barnes: Notes on the Bible - 1834
7:59: Calling upon God - The word God is not in the original, and should not have been in the translation. It is in none of the ancient mss. or versions. It should have been rendered, "They stoned Stephen, invoking, or calling upon, and saying, Lord Jesus," etc. That is, he was engaged "in prayer" to the Lord Jesus. The word is used to express "prayer" in the following, among other places: Co2 1:23, "I call God to witness"; Pe1 1:17, "And if ye call on the Father," etc.; Act 2:21, "whosoever shall call on the name of the Lord," etc.; Act 9:14; Act 22:16; Rom 10:12-14. This was, therefore, an act of worship; a solemn invocation of the Lord Jesus, in the most interesting circumstances in which a man can be placed - in his dying moments. And this shows that it is right to worship the Lord Jesus, and to pray to him. For if Stephen was inspired, it settles the question. The example of an inspired man in such circumstances is a safe and correct example. If it should be said that the inspiration of Stephen cannot be made out, yet the inspiration of Luke, who has recorded it, will not be called into question. Then the following circumstances show that he, an inspired man, regarded it as right, and as a proper example to be followed:
(1) He has recorded it without the slightest expression of an opinion that it was improper. On the contrary, there is every evidence that he regarded the conduct of Stephen in this case as right and praiseworthy. There is, therefore, this attestation to its propriety.
(2) the Spirit who inspired Luke knew what use would be made of this case. He knew that it would be used as an example, and as an evidence that it was right to worship the Lord Jesus. It is one of the cases which has been used to perpetuate the worship of the Lord Jesus in every age. If it was wrong, it is inconceivable that it should be recorded without some expression of disapprobation.
(3) the case is strikingly similar to that recorded in Joh 20:28, where Thomas offered worship to the Lord Jesus "as his God," without reproof. If Thomas did it in the presence of the Saviour without reproof, it was right. If Stephen did it without any expression of disapprobation from the inspired historian, it was right.
(4) these examples were used to encourage Christians and Christian martyrs to offer homage to Jesus Christ. Thus, Pliny, writing to the Emperor Trajan, and giving an account of the Christians in Bithynia, says that they were accustomed to meet and "sing hymns to Christ as to God" (Latriner).
(5) it is worthy of remark that Stephen, in his death, offered the same act of homage to Christ that Christ himself did to the Father when he died, Luk 23:46. From all these considerations, it follows that the Lord Jesus is a proper object of worship; that in most solemn circumstances it is right to call upon him, to worship him, and to commit our dearest interests to his hands. If this may be done, he is divine.
Receive my spirit - That is, receive it to thyself; take it to thine abode in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:59: calling: Act 2:21, Act 9:14, Act 9:21, Act 22:16; Joe 2:32; Rom 10:12-14; Co1 1:2
Lord: Psa 31:5; Luk 23:46
Geneva 1599
7:58 And cast [him] out of the city, and stoned [him]: and the (b) witnesses laid down their clothes at a young man's feet, whose name was Saul.
(b) It was appointed by the Law that the witnesses should cast the first stones; (Deut 17:7).
John Gill
7:58 And cast him out of the city,.... Of Jerusalem; for the place of stoning was without the city. The process, when regular, according to the sentence of the court, was after this manner (p);
"judgment being finished, (or the trial over,) they brought him out (the person condemned) to stone him; the place of stoning was without the sanhedrim, as it is said, Lev 24:14 "bring forth him that hath cursed without the camp", when he was ten cubits distant from the place of stoning, they order him to confess and when four cubits from it, they take off his garments--the place of stoning was twice a man's height.''
And elsewhere (q) it is said, that the place of stoning was without three camps (the camp of the Shekinah, the camp of the Levites, and the camp of the Israelites): upon which the gloss has these words;
"the court is the camp of the Shekinah, and the mountain of the house the camp of the Levites, and every city the camp of the Israelites; and in the sanhedrim in every city, the place of stoning was without the city like to Jerusalem.''
And these men, though transported with rage and fury, yet were so far mindful of rule, as to have him out of the city before they stoned him:
and they stoned him; which was done after this manner, when in form (r):
"the wise men say, a man was stoned naked, but not a woman; and there was a place four cubits from the house of stoning, where they plucked off his clothes, only they covered his nakedness before. The place of stoning was two men's heights, and there he went up with his hands bound, and one of the witnesses thrust him on his loins, that he might fall upon the earth; and if he died not at that push, the witnesses lifted up a stone, which lay there, the weight of two men, and one cast it with all his strength upon him; and if he died not, he was stoned by all Israel.''
And the witnesses laid down their clothes at a young man's feet, whose name was Saul; for the witnesses, according to the above account, were first concerned in the stoning; and this was agreeably to the rule in Deut 17:7 and which they seem to have observed amidst all their hurry and fury: and that they might perform their work with more ease and expedition, they plucked off their upper garments, and committed them to the care of Saul of Tarsus; who was now at Jerusalem, and belonged to the synagogue of the Cilicians, that disputed with Stephen, and suborned false witnesses against him. He is called a young man; not that he was properly a youth, for he must be thirty years of age, or more; since about thirty years after this he calls himself Paul the aged, Philem 1:9 when he must be at least sixty years of age, if not more; besides, Ananias calls him a "man", Acts 9:13 nor would the high priests have given letters to a mere youth, investing him with so much power and authority as they did; but he is so called, because he was in the prime of his days, hale, strong, and active. The learned Alting has taken a great deal of pains to show, that this Saul, who was afterwards Paul the apostle, is the same with Samuel the little, who is frequently mentioned in the Talmud; he living at this time, and being a disciple of Rabban Gamaliel, and a bitter enemy of the heretics, or Christians; and who, at the instigation of his master, composed a prayer against them; and his name and character agreeing with him: but it is not likely that the Jews would have retained so high an opinion of him to the last, had he been the same person: for they say (s),
"that as the elders were sitting in Jabneh, Bath Kol came forth, and said, there is one among you fit to have the Holy Ghost, or the Shekinah, dwell upon him; and they set their eyes on Samuel the little; and when he died, they said, ah the holy, ah the meek disciple of Hillell!''
(p) Misn. Sanhedrin, c. 6. sect. 1, 2, 3, 4. (q) T. Bab Sanhedrin, fol. 42. 2. (r) Moses Kotsensis Mitzvot Tora, pr. Affirm. 99. Vid. Misn. Sanhedrin, c. 6. sect. 4. & Maimon. Hilchot Sanhedrin, c. 15. sect. 1. (s) Shilo, l. 4. c. 26, 27, 28.
John Wesley
7:58 The witnesses laid down their clothes at the feet of a young man, whose name was Saul - O Saul, couldst thou have believed, if one had told thee, that thou thyself shouldst be stoned in the same cause? and shouldst triumph in committing thy soul likewise to that Jesus whom thou art now blaspheming? His dying prayer reached thee, as well as many others. And the martyr Stephen, and Saul the persecutor, (afterward his brother both in faith and martyrdom,) are now joined in everlasting friendship, and dwell together in the happy company of those who have made their robes white in the blood of the Lamb.
Robert Jamieson, A. R. Fausset and David Brown
7:58 cast him out of the city--according to Lev 24:14; Num 15:35; 3Kings 21:13; and see Heb 13:12.
and stoned--"proceeded to stone" him. The actual stoning is recorded in Acts 7:59.
and the witnesses--whose hands were to be first upon the criminal (Deut 17:7).
laid down their clothes--their loose outer garments, to have them taken charge of.
at a young man's feet whose name was Saul--How thrilling is this our first introduction to one to whom Christianity--whether as developed in the New Testament or as established in the world--owes more perhaps than to all the other apostles together! Here he is, having perhaps already a seat in the Sanhedrim, some thirty years of age, in the thick of this tumultuous murder of a distinguished witness for Christ, not only "consenting unto his death" (Acts 8:1), but doing his own part of the dark deed.
7:597:59: Եդ ծունր՝ եւ աղաղակեաց ՚ի ձայն բարձր. Տէր, մի՛ համարիր դոցա զայս մեղս։ Եւ զայս իբրեւ ասաց՝ ննջեաց. եւ Սաւղոս էր կամակից սպանման նորա[2270]։[2270] Ոմանք. Եդ ծուր. աղաղակեաց... մի՛ համարիր սոցա։
59. Նա ծնկի եկաւ, բարձր ձայնով աղաղակեց. «Տէ՛ր, սա մեղք մի՛ համարիր դրանց»: Եւ երբ այս ասաց, մեռաւ: Սօղոսն էլ համաձայն էր նրա սպանութեանը:
59 Ու ծունկի վրայ գալով բարձրաձայն աղաղակեց. «Տէ՛ր, այս մեղքը մի՛ սեպեր ատոնց». այս ըսելով ննջեց։Սօղոս ալ կամակից էր անոր սպաննուելուն։
Եդ ծունր, եւ աղաղակեաց ի ձայն բարձր. Տէր, մի՛ համարիր դոցա զայս մեղս: Եւ զայս իբրեւ ասաց, ննջեաց. եւ Սաւղոս էր կամակից սպանման նորա:

7:59: Եդ ծունր՝ եւ աղաղակեաց ՚ի ձայն բարձր. Տէր, մի՛ համարիր դոցա զայս մեղս։ Եւ զայս իբրեւ ասաց՝ ննջեաց. եւ Սաւղոս էր կամակից սպանման նորա[2270]։
[2270] Ոմանք. Եդ ծուր. աղաղակեաց... մի՛ համարիր սոցա։
59. Նա ծնկի եկաւ, բարձր ձայնով աղաղակեց. «Տէ՛ր, սա մեղք մի՛ համարիր դրանց»: Եւ երբ այս ասաց, մեռաւ: Սօղոսն էլ համաձայն էր նրա սպանութեանը:
59 Ու ծունկի վրայ գալով բարձրաձայն աղաղակեց. «Տէ՛ր, այս մեղքը մի՛ սեպեր ատոնց». այս ըսելով ննջեց։
Սօղոս ալ կամակից էր անոր սպաննուելուն։
zohrab-1805▾ eastern-1994▾ western am▾
7:6060: И, преклонив колени, воскликнул громким голосом: Господи! не вмени им греха сего. И, сказав сие, почил.
7:59  καὶ ἐλιθοβόλουν τὸν στέφανον ἐπικαλούμενον καὶ λέγοντα, κύριε ἰησοῦ, δέξαι τὸ πνεῦμά μου.
7:59. καὶ (And) ἐλιθοβόλουν (they-were-stone-casting-unto) τὸν (to-the-one) ΣτέΦανον (to-a-Stefanos) ἐπικαλούμενον ( to-calling-upon-unto ) καὶ (and) λέγοντα (to-forthing,"Κύριε (Authority-belonged) Ἰησοῦ, (Iesous," δέξαι ( thou-should-have-received ) τὸ (to-the-one) πνεῦμά (to-a-currenting-to) μου: (of-me)
7:59. et lapidabant Stephanum invocantem et dicentem Domine Iesu suscipe spiritum meumAnd they stoned Stephen, invoking and saying: Lord Jesus, receive my spirit.
59. And they stoned Stephen, calling upon , and saying, Lord Jesus, receive my spirit.
7:59. And as they were stoning Stephen, he called out and said, “Lord Jesus, receive my spirit.”
7:59. And they stoned Stephen, calling upon [God], and saying, Lord Jesus, receive my spirit.
And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep:

60: И, преклонив колени, воскликнул громким голосом: Господи! не вмени им греха сего. И, сказав сие, почил.
7:59  καὶ ἐλιθοβόλουν τὸν στέφανον ἐπικαλούμενον καὶ λέγοντα, κύριε ἰησοῦ, δέξαι τὸ πνεῦμά μου.
7:59. et lapidabant Stephanum invocantem et dicentem Domine Iesu suscipe spiritum meum
And they stoned Stephen, invoking and saying: Lord Jesus, receive my spirit.
7:59. And as they were stoning Stephen, he called out and said, “Lord Jesus, receive my spirit.”
7:59. And they stoned Stephen, calling upon [God], and saying, Lord Jesus, receive my spirit.
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
59: [60] Побиваемый камнями, произнеся две трогательных молитвы - одну о себе, другую об убийцах. Первомученик почил, как выражается Дееписатель, представляя его смерть успением сна и покоя.
Adam Clarke: Commentary on the Bible - 1831
7:60: He kneeled down - That he might die as the subject of his heavenly Master - acting and suffering in the deepest submission to his Divine will and permissive providence; and, at the same time, showing the genuine nature of the religion of his Lord, in pouring out his prayers with his blood in behalf of his murderers!
Lay not this sin to their charge - That is, do not impute it to them so as to exact punishment. How much did the servant resemble his Lord, Father, forgive them, for they know not what they do! This was the cry of our Lord in behalf of his murderers; and the disciple, closely copying his Master, in the same spirit, and with the same meaning, varies the expression, crying with a loud voice, Lord, lay not this sin to their charge! What an extent of benevolence! And in what a beautiful light does this place the spirit of the Christian religion! Christ had given what some have supposed to be an impossible command; Love your enemies; pray for them that despitefully use and persecute you. And Stephen shows here, in his own person, how practicable the grace of his Master had made this sublime precept.
He fell asleep - This was a common expression among the Jews to signify death, and especially the death of good men. But this sleep is, properly speaking, not attributable to the soul, but to the body; for he had commended his spirit to the Lord Jesus, while his body was overwhelmed with the shower of stones cast on him by the mob.
After the word εκοιμηθη, fell asleep, one MS. adds, εν ειρηνῃ, in peace; and the Vulgate has, in Domino, in the Lord. Both these readings are true, as to the state of St. Stephen; but I believe neither of them was written by St. Luke.
The first clause of the next chapter should come in here, And Saul was consenting unto his death: never was there a worse division than that which separated it from the end of this chapter: this should be immediately altered, and the amputated member restored to the body to which it belongs.
1. Though I have spoken pretty much at large on the punishment of stoning among the Jews, in the note on Lev 24:23, yet, as the following extracts will serve to bring the subject more fully into view, in reference to the case of St. Stephen, the reader will not be displeased to find them here. Dr. Lightfoot sums up the evidence he has collected on this subject, in the following particulars: -
"I. The place of stoning was without the sanhedrin, according as it is said, bring forth him that hath cursed without the camp, Lev 24:14. It is a tradition, the place of stoning was without three camps. The gloss tells us that the court was the camp of the Divine Presence; the mountain of the temple, the camp of the Levites; and Jerusalem, the camp of Israel. Now, in every sanhedrin, in whatever city, the place of stoning was without the city, as it was at Jerusalem.
We are told the reason by the Gemarists, why the place of stoning was without the sanhedrin, and again without three camps: viz. If the Sanhedrin go forth and sit without the three camps, they make the place for stoning also distant from the sanhedrin, partly lest the sanhedrin should seem to kill the man; partly, that by the distance of the place there may be a little stop and space of time before the criminal come to the place of execution, if peradventure any one might offer some testimony that might make for him; for in the expectation of some such thing: -
"II. There stood one at the door of the sanhedrin having a handkerchief in his hand, and a horse at such a distance as it was only within sight. If any one therefore say, I have something to offer in behalf of the condemned person, he waves the handkerchief, and the horseman rides and calls back the people. Nay, if the man himself say, I have something to offer in my own defense, they bring him back four or five times one after another, if it be any thing of moment that he hath to say." I doubt they hardly dealt so gently with the innocent Stephen.
"III. If no testimony arise that makes any thing for him, then they go on to stoning him: the crier proclaiming before him, 'N. the son of N. comes forth to be stoned for such or such a crime. N. and N. are the witnesses against him; if any one have any thing to testify in his behalf, let him come forth and give his evidence.'
"IV. When they come within ten cubits of the place where he must be stoned, they exhort him to confess, for so it is the custom for the malefactor to confess, because every one that confesseth hath his part in the world to come, as we find in the instance of Achan, etc.
"V. When they come within four cubits of the place, they strip off his clothes, and make him naked.
"VI. The place of execution was twice a man's height. One of the witnesses throws him down upon his loins; if he roll on his breast, they turn him on his loins again. If he die so, well. If not, then the other witness takes up a stone, and lays it upon his heart. If he die so, well. If not, he is stoned by all Israel.
"VII. All that are stoned, are handed also, etc." These things I thought fit to transcribe the more largely, that the reader may compare this present action with this rule and common usage of doing it.
"1. It may be questioned for what crime this person was condemned to die? You will say for blasphemy for the have heard him speak blasphemous words against Moses and against God. But no one is condemned as a blasphemer, unless for abusing the sacred name with four letters, viz. יהוה YeHoVaH. Hence it is that although they oftentimes accused our Savior as a blasphemer, yet he was not condemned for this, but because he used witchcraft and deceived Israel, and seduced them into apostasy. And those are reckoned among persons that are to be stoned: He that evilly persuades; and he that draws into apostasy; and he that is a conjuror.
"2. It may farther be questioned whether our blessed martyr was condemned by any formal sentence of the sanhedrin, or hurried in a tumultuary manner by the people; and so murdered: it seems to be the latter."
2. The defense of Stephen against the charges produced by his accusers must be considered as being indirect; as they had a show of truth for the ground of their accusations, it would have been improper at once to have roundly denied the charge. There is no doubt that Stephen had asserted and proved Jesus to be the Christ or Messiah; and that the whole nation should consider him as such, receive his doctrine, obey him, or expose themselves to the terrible sentence denounced in the prophecy of Moses: Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, Deu 18:19; for they well knew that this word implied that Divine judgments should inevitably fall upon them. To make proper way for this conclusion, Stephen enters into a detail of their history, showing that, from the beginning, God had in view the dispensation which was now opening, and that his designs were uniformly opposed by their impious forefathers. That, notwithstanding all this, God carried on his work:
First, by revealing his will to Abraham, and giving him the rite of circumcision, which was to be preserved among his descendants.
Secondly, to Moses and Aaron in Egypt.
Thirdly, to the whole congregation of Israel at Mount Sinai, and variously in the wilderness.
Fourthly, by instituting the tabernacle worship, which was completed in the promised land, and continued till the days of Solomon, when the temple was builded, and the worship of God became fixed.
Fifthly, by the long race of prophets raised up under that temple, who had been all variously persecuted by their forefathers, who departed from the true worship, and frequently became idolatrous; in consequence of which God gave them up into the hands of their enemies, and they were carried into captivity.
How far St. Stephen would have proceeded, or to what issue he would have brought his discourse, we can only conjecture, as the fury of his persecutors did not permit him to come to a conclusion. But this they saw most clearly, that, from his statement, they could expect no mercy at the hand of God, if they persisted in their opposition to Jesus of Nazareth, and that their temple and political existence must fall a sacrifice to their persevering obstinacy. Their guilt stung them to the heart, and they were determined rather to vent their insupportable feelings by hostile and murderous acts, than in penitential sorrow and supplication for mercy. The issue was the martyrdom of Stephen; a man of whom the sacred writings give the highest character, and a man who illustrated that character in every part of his conduct. Stephen is generally called the proto-martyr, i.e. the First martyr or witness, as the word μαρτυρ implies; the person who, at the evident risk and ultimate loss of his life, bears testimony to Truth. This honor, however, may be fairly contested, and the palm at least divided between him and John the Baptist. The martyrdom of Stephen, and the spirit in which he suffered, have been an honor to the cause for which he cheerfully gave up his life, for eighteen hundred years. While Christianity endures, (and it will endure till time is swallowed up in eternity), the martyrdom of Stephen will be the model, as it has been, for all martyrs, and a cause of triumph to the Church of God.
3. I cannot close these observations without making one remark on his prayer for his murderers. Though this shows most forcibly the amiable, forgiving spirit of the martyr, yet we must not forget that this, and all the excellent qualities with which the mind of this blessed man was endued, proceeded from that Holy Ghost of whose influences his mind was full. The prayer therefore shows most powerfully the matchless benevolence of God. Even these most unprincipled, most impious, and most brutal of all murderers, were not out of the reach of His mercy! His Spirit influenced the heart of this martyr to pray for his destroyers; and could such prayers fail? No: Saul of Tarsus, in all probability was the first fruits of them. St. Augustine has properly remarked, Si Stephanus non orasset, ecclesia Paulum non haberet. If Stephen had not prayed, the Church of Christ could not have numbered among her saints the apostle of the Gentiles. Let this example teach us at once the spirit that becomes a disciple of Christ, the efficacy of prayer, and the unbounded philanthropy of God.
Albert Barnes: Notes on the Bible - 1834
7:60: And he kneeled down - This seems to have been a "voluntary" kneeling; a placing himself in this position for the purpose of "prayer," choosing to die in this attitude.
Lord - That is, Lord Jesus. See the notes on Act 1:24.
Lay not ... - Forgive them. This passage strikingly resembles the dying prayer of the Lord Jesus, Luk 23:34. Nothing but the Christian religion will enable a man to utter such sentiments in his dying moments.
He fell asleep - This is the usual mode of describing the death of saints in the Bible. It is an expression indicating:
(1) The "peacefulness" of their death, compared with the alarm of sinners;
(2) The hope of a resurrection; as we retire to sleep with the hope of again awaking to the duties and enjoyments of life. See Joh 11:11-12; Co1 11:30; Co1 15:51; Th1 4:14; Th1 5:10; Mat 9:24.
In view of the death of this first Christian martyr, we may remark:
(1) That it is right to address to the Lord Jesus the language of prayer.
(2) it is especially proper to do it in afflictions, and in the prospect of death, Heb 4:15.
(3) sustaining grace will be derived in trials chiefly from a view of the Lord Jesus. If we can look to him as our Saviour; see him to be exalted to deliver us; and truly commit our souls to him, we shall find the grace which we need in our afflictions.
(4) we should have such confidence in him as to enable us to commit ourselves to him at any time. To do this, we should live a life of faith. In health, and youth, and strength, we should seek him as our first and best friend.
(5) while we are in health we should prepare to die. What an unfit place for preparation for death would have been the situation of Stephen! How impossible then would it have been to have made preparation! Yet the dying bed is often a place as unfit to prepare as were the circumstances of Stephen. When racked with pain; when faint and feeble; when the mind is indisposed to thought, or when it raves in the wildness of delirium, what an unfit place is this to prepare to die! I have seen many dying beds; I have seen many persons in all stages of their last sickness; but never have I yet seen a dying bed which seemed to me to be a proper place to make preparation for eternity.
(6) how peaceful and calm is a death like that of Stephen, when compared with the alarms and anguish of a sinner! One moment of such peace in that trying time is better than all the pleasures and honors which the world can bestow; and to obtain such peace then, the dying sinner would be willing to give all the wealth of the Indies, and all the crowns of the earth. So may I die and so may all my readers - enabled, like this dying martyr, to commit my departing spirit to the sure keeping of the great Redeemer! When we take a parting view of the world; when our eyes shall be turned for the last time to take a look of friends and relatives; when the darkness of death shall begin to come around us, then may we be enabled to cast the eye of faith to the heavens, and say, "Lord Jesus, receive our spirits." Thus, may we fall asleep, peaceful in death, in the hope of the resurrection of the just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:60: he kneeled: Act 9:40, Act 20:36, Act 21:5; Ezr 9:5; Dan 6:10; Luk 22:41
Lord: Mat 5:44; Luk 6:28, Luk 23:34; Rom 12:14-21
he fell: Act 13:36; Co1 11:30, Co1 15:6, Co1 15:18, Co1 15:20, Co1 15:51; Th1 4:13, Th1 4:14, Th1 5:10
John Gill
7:59 And they stoned Stephen, calling upon God,.... As he was praying, and putting up the following petition;
and saying, Lord Jesus receive my Spirit; from whence we learn, that the spirit or soul of man sleeps not, nor dies with the body, but remains after death; that Jesus Christ is a fit person to commit and commend the care of the soul unto immediately upon its separation; and that he must be truly and properly God; not only because he is equal to such a charge, which none but God is, but because divine worship and adoration are here given him. This is so glaring a proof of prayer being made unto him, that some Socinians, perceiving the force of it, would read the word Jesus in the genitive case, thus; "Lord of Jesus receive my Spirit": as if the prayer was made to the Father of Christ, when it is Jesus he saw standing at the right hand of God, whom he invokes, and who is so frequently called Lord Jesus; whereas the Father is never called the Lord of Jesus; and besides, these words are used in like manner in the vocative case, in Rev_ 22:20 to which may be added, that the Syriac version reads, "our Lord Jesus"; and the Ethiopic version, "my Lord Jesus".
John Wesley
7:59 And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit - This is the literal translation of the words, the name of God not being in the original. Nevertheless such a solemn prayer to Christ, in which a departing soul is thus committed into his hands, is such an act of worship, as no good man could have paid to a mere creature; Stephen here worshipping Christ in the very same manner in which Christ worshipped the Father on the cross.
Robert Jamieson, A. R. Fausset and David Brown
7:59 calling upon God and saying, Lord Jesus, &c.--An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is perfectly clear without any supplement at all--"calling upon [invoking] and saying, Lord Jesus"; Christ being the Person directly invoked and addressed by name (compare Acts 9:14). Even GROTIUS, DE WETTE, MEYER, &c., admit this, adding several other examples of direct prayer to Christ; and PLINY, in his well-known letter to the Emperor Trajan (A.D. 110 or 111), says it was part of the regular Christian service to sing, in alternate strains, a hymn to Christ as God.
Lord Jesus, receive my spirit--In presenting to Jesus the identical prayer which He Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute divine worship, in the most sublime form, and at the most solemn moment of his life. In this commitment of his spirit to Jesus, Paul afterwards followed his footsteps with a calm, exultant confidence that with Him it was safe for eternity (Ti2 1:12).