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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of the persecutions of the Christians, and the propagating of Christianity thereby. It was strange, but very true, that the disciples of Christ the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death a very sharp storm arose, which forced many from Jerusalem, ver. 1-3. II. Here is the church spreading by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria, preached there (ver. 4, 5), embraced there (ver. 6-8), even by Simon Magus (ver. 9-13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (ver. 14-17); and the severe rebuke given by Peter to Simon Magus for offering money for a power to bestow that gift, ver. 18-25. 2. The gospel sent to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in his chariot from Jerusalem, ver. 26-28. Philip is sent to him, and in his chariot preaches Christ to him (ver. 29-35), baptizes him upon his profession of the Christian faith (ver. 36-38), and the leaves him, ver. 39, 40. Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, "Have they not all heard?"
Adam Clarke: Commentary on the Bible - 1831
A general persecution is raised against the Church, Act 8:1. Stephen's burial, Act 8:2. Saul greatly oppresses the followers of Christ, Act 8:3, Act 8:4. Philip the deacon goes to Samaria, preaches, works many miracles, converts many persons, and baptizes Simon the sorcerer, Act 8:5-13. Peter and John are sent by the apostles to Samaria; they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, Act 8:14-17. Simon the sorcerer, seeing this, offers them money, to enable him to confer the Holy Spirit, Act 8:18, Act 8:19. He is sharply reproved by Peter, and exhorted to repent, Act 8:20-23. He appears to be convinced of his sin, and implores an interest in the apostle's prayers, Act 8:24. Peter and John, having preached the Gospel in the villages of Samaria, return to Jerusalem, Act 8:25. An angel of the Lord commands Philip to go towards Gaza, to meet an Ethiopian eunuch, Act 8:26. He goes, meets, and converses with the eunuch, preaches the Gospel to him, and baptizes him, Act 8:27-38. The Spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Caesarea, Act 8:39, Act 8:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 8:1, By occasion of the persecution in Jerusalem, the church being planted in Samaria, by Philip the deacon, who preached, did miracles, and baptized many; Act 8:9, among the rest Simon the sorcerer, a great seducer of the people; Act 8:14, Peter and John come to confirm and enlarge the church; where, by prayer and imposition of hands giving the Holy Ghost; Act 8:18, when Simon would have bought the like power of them, Peter sharply reproving his hypocrisy and covetousness, and exhorting him to repentance, together with John preaching the word of the Lord, return to Jerusalem; Act 8:26, but the angel sends Philip to teach and baptize the Ethiopian Eunuch.
8:18:1: Եւ եղեւ յաւուր յայնմիկ հալածումն մե՛ծ ՚ի վերայ եկեղեցւոյն յԵրուսաղէմ. եւ ամենեքեան ցրուեցա՛ն ՚ի գեաւղս Հրէաստանի եւ ՚ի Սամարիա՝ բա՛ց յառաքելոցն[2271]։ [2271] Ոմանք. Յաւուրն յայնմիկ. Ուր Ոսկան. Յաւուրսն յայնոսիկ։ Ոմանք. Հրէաստանի եւ Սամարեայ, բայց յա՛՛։ Ուր օրինակ մի. Եւ ՚ի Շամրին։
8. Եւ այն օրը Երուսաղէմի եկեղեցու դէմ մեծ հալածանք տեղի ունեցաւ. ու բոլորը, բացի առաքեալներից, ցրուեցին Հրէաստանի եւ Սամարիայի գիւղերը:
8 Այն օրը մեծ հալածանք եղաւ Երուսաղէմի մէջ եղող եկեղեցիին դէմ։ Առաքեալներէն զատ ամէնքն ալ ցիրուցան եղան Հրէաստանի ու Սամարիայի երկիրներուն մէջ։
Եւ եղեւ յաւուր յայնմիկ հալածումն մեծ ի վերայ եկեղեցւոյն յԵրուսաղէմ. եւ ամենեքեան ցրուեցան ի գեղս Հրէաստանի եւ Սամարիայ բաց յառաքելոցն:

8:1: Եւ եղեւ յաւուր յայնմիկ հալածումն մե՛ծ ՚ի վերայ եկեղեցւոյն յԵրուսաղէմ. եւ ամենեքեան ցրուեցա՛ն ՚ի գեաւղս Հրէաստանի եւ ՚ի Սամարիա՝ բա՛ց յառաքելոցն[2271]։
[2271] Ոմանք. Յաւուրն յայնմիկ. Ուր Ոսկան. Յաւուրսն յայնոսիկ։ Ոմանք. Հրէաստանի եւ Սամարեայ, բայց յա՛՛։ Ուր օրինակ մի. Եւ ՚ի Շամրին։
8. Եւ այն օրը Երուսաղէմի եկեղեցու դէմ մեծ հալածանք տեղի ունեցաւ. ու բոլորը, բացի առաքեալներից, ցրուեցին Հրէաստանի եւ Սամարիայի գիւղերը:
8 Այն օրը մեծ հալածանք եղաւ Երուսաղէմի մէջ եղող եկեղեցիին դէմ։ Առաքեալներէն զատ ամէնքն ալ ցիրուցան եղան Հրէաստանի ու Սամարիայի երկիրներուն մէջ։
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8:11: Савл же одобрял убиение его. В те дни произошло великое гонение на церковь в Иерусалиме; и все, кроме Апостолов, рассеялись по разным местам Иудеи и Самарии.
8:1  σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν ἱεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς ἰουδαίας καὶ σαμαρείας πλὴν τῶν ἀποστόλων.
8:1. Σαῦλος (A-Saulos) δὲ (moreover) ἦν (it-was) συνευδοκῶν (goodly-thinking-together-unto) τῇ (unto-the-one) ἀναιρέσει (unto-a-lifting-up) αὐτοῦ. (of-it) Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) διωγμὸς (a-pursuing-of) μέγας (great) ἐπὶ (upon) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) τὴν (to-the-one) ἐν (in) Ἰεροσολύμοις: (unto-Hierosoluma') πάντες ( all ) [δὲ] "[moreover]"διεσπάρησαν (they-were-whorled-through) κατὰ (down) τὰς (to-the-ones) χώρας (to-spaces) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) καὶ (and) Σαμαρίας (of-a-Samaria) πλὴν (to-beyond) τῶν (of-the-ones) ἀποστόλων. (of-setees-off)
8:1. facta est autem in illa die persecutio magna in ecclesia quae erat Hierosolymis et omnes dispersi sunt per regiones Iudaeae et Samariae praeter apostolosAnd at that time, there was raised a great persecution against the church which was at Jerusalem. And they were all dispersed through the countries of Judea, and Samaria, except the apostles.
1. And Saul was consenting unto his death. And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles:

1: Савл же одобрял убиение его. В те дни произошло великое гонение на церковь в Иерусалиме; и все, кроме Апостолов, рассеялись по разным местам Иудеи и Самарии.
8:1  σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν ἱεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς ἰουδαίας καὶ σαμαρείας πλὴν τῶν ἀποστόλων.
8:1. facta est autem in illa die persecutio magna in ecclesia quae erat Hierosolymis et omnes dispersi sunt per regiones Iudaeae et Samariae praeter apostolos
And at that time, there was raised a great persecution against the church which was at Jerusalem. And they were all dispersed through the countries of Judea, and Samaria, except the apostles.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Савл же одобрял убиение его", Стефана. В этом сознается впоследствии сам он (Деян XXII:20).

"В те дни..." - en ekeinh th hmera... - слав. "в той день..." Дело, очевидно, происходило так: фанатическая толпа убийц, озверев от крови Первомученика, возвратилась в город и произвела настоящий погром христиан, пока не распространившийся далее Иерусалима. По церковному преданию, жертвами этого погрома легло до 2000: христиан, в числе коих был другой диакон - Никанор. (Чет. -Мин. 28: июля).

"Все, кроме апостолов, рассеялись...", - может быть, припомнив слова Господа (Мф X:23). Апостолы остались, по толкованию Феофилакта, потому, что "где сильнее нападение, там должны находиться и лучшие борцы и быть для других примером мужества и смелости..."
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Persecution of the Church.
1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judæa and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

In these verses we have,

I. Something more concerning Stephen and his death; how people stood affected to it--variously, as generally in such cases, according to men's different sentiments of things. Christ had said to his disciples, when he was parting with them (John xvi. 20), You shall weep and lament, but the world shall rejoice. Accordingly here is, 1. Stephen's death rejoiced in by one--by many, no doubt, but by one in particular, and that was Saul, who was afterwards called Paul; he was consenting to his death, syneudokon--he consented to it with delight (so the word signifies); he was pleased with it. He fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction, like those who not only do such things, but have pleasure in those that do them. 2. Stephen's death bewailed by others (v. 2)-- devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself probably was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest went and gathered up the poor crushed and broken remains, to which they gave a decent interment, probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is a bad symptom if, when such men are taken away, it is not laid to heart. Those devout men paid these their last respects to Stephen, (1.) To show that they were not ashamed of the cause for which he suffered, nor afraid of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victorious one. (2.) To show the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him upon whom God put honour. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.

II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself or spend itself. The bloody are often in scripture called blood-thirsty; for when they have tasted blood they thirst for more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of Christians and Christianity; but it seems they did not: the persecution goes on; for they were more exasperated when they saw they could prevail nothing, and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. Perhaps the disciples were also the more emboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,

1. Against whom this persecution was raised: It was against the church in Jerusalem, which is no sooner planted than it is persecuted, as Christ often intimated that tribulation and persecution would arise because of the word. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets and stoning those that were sent to it, Matt. xxiii. 37. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death (ch. xxi. 4), and (ch. xxvi. 10) that when they were put to death he gave his voice against them.

2. Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, v. 3. As for Saul (who had been twice mentioned before, and now again for a notorious persecutor) he made havoc of the church; he did all he could to lay it waste and ruin it; he cared not what mischief he did to the disciples of Christ, nor knew when to stop. He aimed at no less than the cutting off of the gospel Israel, that the name of it should be no more in remembrance, Ps. lxxxiii. 4. He was the fittest tool the chief priests could find out to serve their purposes; he was informer-general against the disciples, a messenger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. (1.) He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that purpose. He entered into every house where they used to hold their meetings, or every house that had any Christians in it, or was thought to have. No man could be secure in his own house, though it was his castle. (2.) He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. (3.) He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ; and some, we find, were compelled by him to blaspheme, ch. xxvi. 11.

3. What was the effect of this persecution: They were all scattered abroad (v. 1), not all the believers, but all the preachers, who were principally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule (when they persecute you in one city, flee to another), dispersed themselves by agreement throughout the regions of Judea and of Samaria; not so much for fear of sufferings (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there), but because they looked upon this as an intimation of Providence to them to scatter. Their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places; for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost part of the earth (ch. i. 8), and this method they observe. Through persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere. The preachers were all scattered except the apostles, who, probably, were directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to go, Luke x. 1. The apostles continued longer together at Jerusalem than one would have thought, considering the command and commission given them, to go into all the world, and to disciple all nations. See ch. xv. 6; Gal. i. 17. But what was done by the evangelists whom they sent forth was reckoned as done by them.
Adam Clarke: Commentary on the Bible - 1831
8:1: Saul was consenting unto his death - So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκων signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ!
It has already been remarked that this clause belongs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version.
There was a great persecution - The Jews could not bear the doctrine of Christ's resurrection; for this point being proved demonstrated his innocence and their enormous guilt in his crucifixion; as therefore the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general.
They were all scattered abroad - except the apostles - Their Lord had commanded them, when persecuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doctrines, though at the risk and hazard of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord's command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim the same truths that provoked it in the first instance.
That the apostles were not also exiled is a very remarkable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ's ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts: Act 8:1, Act 8:14, Act 8:25; Act 9:26, Act 9:27; Act 11:1, Act 11:2; Act 12:1-4; Act 15:2, Act 15:4, Act 15:6, Act 15:22, Act 15:23; Act 21:17, Act 21:18; Gal 1:17-19; Gal 2:1, Gal 2:9. The Church at Jerusalem was the first Christian Church; and consequently, the boast of the Church of Rome is vain and unfounded. From this time a new era of the Church arose. Hitherto the apostles and disciples confined their labors among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that "these holy fugitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated."
Albert Barnes: Notes on the Bible - 1834
8:1: And Saul was consenting ... - Was pleased with his being put to death and approved it. Compare Act 22:20. This part of the verse should have been connected with the pRev_ious chapter.
And at that time. - That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Act 11:19. The tumult did not subside when Stephen was killed. The anger of his persecutors continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and paganism.
The church - The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.
All scattered - That is, the great mass of Christians.
The regions of Judea ... - See the notes on Mat 2:22.
Except the apostles - Probably the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, Cyprus, and Antioch, Act 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: And Saul: This clause evidently belongs to the conclusion of the pRev_ious chapter; there is scarcely a worse division of chapters than this. Act 7:58, Act 22:20
there: Act 5:33, Act 5:40, Act 7:54; Mat 10:25-28, Mat 22:6, Mat 23:34; Luk 11:49, Luk 11:50; Joh 15:20, Joh 16:2
the church: Act 2:47, Act 7:38, Act 11:22, Act 13:1
and they: Act 8:4, Act 11:19-21; Mat 5:13; Phi 1:12
Samaria: Act 8:14, Act 1:8; Joh 4:39-42
except: Act 5:18, Act 5:20, Act 5:33, Act 5:40; Exo 10:28, Exo 10:29; Neh 6:3; Dan 3:16-18, Dan 6:10, Dan 6:23; Heb 11:27
Geneva 1599
8:1 And (1) Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
(1) Christ uses the rage of his enemies in the spreading forth and enlarging of his kingdom.
John Gill
8:1 And Saul was consenting unto his death,.... This clause, in the Vulgate Latin, Syriac, Arabic and Ethiopic versions, stands at the close of the preceding chapter, and which seems to be its proper place; and so it does in the Alexandrian copy: that Saul consented to the death of Stephen, and approved of that barbarous action, is evident from his taking care of the clothes of the witnesses that stoned him; but the word here used signifies not a bare consent only, but a consent with pleasure and delight; he was well pleased with it, it rejoiced his very heart; he joined with others in it, with the utmost pleasure and satisfaction; this, and what is before said concerning his having the clothes of the witnesses laid at his feet, as well as what follows, about his persecuting the saints, are, the rather mentioned, because this violent persecutor was afterwards converted, and became an eminent preacher of the Gospel; and these accounts serve to set off and illustrate the grace of God, which was abundant towards him.
And at that time there was a great persecution against the church which was at Jerusalem: it began "on that day", as the words may be rendered, on which Stephen was stoned. As soon as they had put him to death, these bloodthirsty wretches were the more greedy after the blood of others; and being now in great numbers, and filled with rage and fury, fell upon the members of the church wherever they met them, and killed them; for that more, besides Stephen, were put to death, seems plain from Acts 26:10 and, according to some accounts, though they cannot be depended on, two thousand persons suffered at this time: and if this was the case, it might be called a great persecution:
and they were all scattered abroad; not all the members of the church, nor perhaps any of the private ones; for we afterwards read of devout then that carried Stephen to his grave; and of the church being made havoc of by Saul; and of men and women being haled out of their houses, and committed to prison by him; but all the preachers of the word, except the apostles; for they that were scattered, went about preaching the word, Acts 8:4 They seem to be the seventy disciples, and other ministers of the word, on whom the Holy Ghost fell at the day of Pentecost, or was since bestowed; among who were Philip, who went to Samaria; and Ananias, who was at Damascus; and others that went as far as Phenice, Cyprus, and Antioch: and particularly they are said to be dispersed
throughout the regions of Judea and Samaria; where their ministry was so greatly blessed, to the conversion of souls, that there were quickly many churches planted and formed in these parts, as appears from Acts 9:31 so that this persecution was for the furtherance and spread of the Gospel: that upon this dispersion any of them came into France and England, or into any other parts of Europe, is not probable; since the particular places they went to are mentioned; and since they preached to Jew only: and this scattering by reason of the persecution, was of all the preachers,
except the apostles; the twelve apostles, who stayed at Jerusalem to take care of the church; to encourage the members of it to suffer cheerfully for the sake of Christ and his Gospel; and to animate them to abide by him: and this was not only an instance of courage and constancy in them, and of the divine protection and preservation of them, in the midst of their enemies; but also of the timidity of their adversaries, who might be afraid to meddle with them; remembering what miraculous works were performed by them, and how they had been delivered out of prison, and especially the case of Ananias and Sapphira, who were struck dead by Peter. Beza's ancient copy adds, "who remained in Jerusalem".
John Wesley
8:1 At that time there was great persecution against the Church - Their adversaries having tasted blood, were the more eager. And they were all dispersed - Not all the Church: if so, who would have remained for the apostles to teach, or Saul to persecute? But all the teachers except the apostles, who, though in the most danger, stayed with the flock.
Robert Jamieson, A. R. Fausset and David Brown
8:1 PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Acts 8:1-4)
Saul was consenting unto his death--The word expresses hearty approval.
they were all scattered abroad--all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mt 10:23), though many doubtless remained, and others (as appears by Acts 9:26-30) soon returned.
except the apostles--who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.
8:28:2: Եւ բարձին զՍտեփանոս արք երկիւղածք, եւ արարին կո՛ծ մեծ ՚ի վերայ նորա։ բդ
2. Եւ աստուածավախ մարդիկ թաղեցին Ստեփանոսին եւ նրա վրայ մեծ ողբ արեցին:
2 Աստուածավախ մարդիկ Ստեփանոսը վերցուցին ու անոր վրայ մեծ ողբ ըրին։
Եւ բարձին զՍտեփանոս արք երկիւղածք, եւ արարին կոծ մեծ ի վերայ նորա:

8:2: Եւ բարձին զՍտեփանոս արք երկիւղածք, եւ արարին կո՛ծ մեծ ՚ի վերայ նորա։ բդ
2. Եւ աստուածավախ մարդիկ թաղեցին Ստեփանոսին եւ նրա վրայ մեծ ողբ արեցին:
2 Աստուածավախ մարդիկ Ստեփանոսը վերցուցին ու անոր վրայ մեծ ողբ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: Стефана же погребли мужи благоговейные, и сделали великий плач по нем.
8:2  συνεκόμισαν δὲ τὸν στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾽ αὐτῶ.
8:2. συνεκόμισαν (They-tended-together-to) δὲ (moreover) τὸν (to-the-one) ΣτέΦανον (to-a-Stefanos,"ἄνδρες (men) εὐλαβεῖς ( goodly-taken ,"καὶ (and) ἐποίησαν (they-did-unto) κοπετὸν (to-a-fellableness) μέγαν (to-great) ἐπ' (upon) αὐτῷ. (unto-it)
8:2. curaverunt autem Stephanum viri timorati et fecerunt planctum magnum super illumAnd devout men took order for Stephen's funeral and made great mourning over him.
2. And devout men buried Stephen, and made great lamentation over him.
And devout men carried Stephen [to his burial], and made great lamentation over him:

2: Стефана же погребли мужи благоговейные, и сделали великий плач по нем.
8:2  συνεκόμισαν δὲ τὸν στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾽ αὐτῶ.
8:2. curaverunt autem Stephanum viri timorati et fecerunt planctum magnum super illum
And devout men took order for Stephen's funeral and made great mourning over him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: "Мужи благоговейные..." - может быть, и не христиане, а просто почитатели Стефана из более благоразумных евреев, тайно расположенных к христианству, подобно тому, как Иосиф и Никодим имели некогда такую же смелость совершить погребение распятого Господа. Эти благочестивые почитатели мученика устроили, по еврейскому обычаю, и великий плач об умершем (Быт L:10; Втор XXXIV:8: и др. ).
Adam Clarke: Commentary on the Bible - 1831
8:2: Devout men carried Stephen to his burial - The Greek word, συνεκομισαν, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, etc., of the soldier were put in the same grave; the faithful dog of the hunter, etc., etc. And on this principle the wife of a Brahman burns with the body of her deceased husband.
Made great lamentation over him - This was never done over any condemned by the Sanhedrin - they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not interfering to prevent the illegal execution.
Albert Barnes: Notes on the Bible - 1834
8:2: And devout men - Religious men. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve of the popular tumult, and the murder of Stephen, who gave him a decent burial. Joseph of Arimathea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, Joh 19:38-39.
Carried Stephen - The word translated "carried" means properly to "collect," as fruits, etc. Then it is applied to all the preparations necessary for fitting a dead body for burial, as "collecting," or confining it by bandages, with spices, etc.
And made great lamentation - This was usual among the Jews at a funeral. See the notes on Mat 9:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: devout: Act 2:5, Act 10:2; Luk 2:25
made: Gen 23:2, Gen 50:10, Gen 50:11; Num 20:29; Deu 34:8; Sa1 28:3; Sa2 3:31; Ch2 32:33; Ch2 35:25; Isa 57:1, Isa 57:2; Jer 22:10, Jer 22:18; Joh 11:31-35
Geneva 1599
8:2 (2) And devout men (a) carried Stephen [to his burial], and made great lamentation over him.
(2) The godly mourn for Steven after his death, and bury him, showing in this an example of singular faith and charity: but no man prays to him.
(a) Amongst all the duties of charity which the godly perform, there is no mention made of enshrining relics.
John Gill
8:2 And devout men carried Stephen to his burial,.... These men were not Jewish proselytes, but members of the Christian church; who were eminent for their religion and piety, and who had courage enough, amidst this persecution, to show a respect to the dead body of this holy martyr; which they took from under the stones, washed it, and wound it up in linen clothes, and put it into a coffin, or on a bier: they did everything preparatory to the funeral, which, is chiefly designed by the word here used, rather than the carrying of him out to his grave; though this also they did, and buried him: and to bear a corpse and follow it to the grave, and bury it, were with the Jews (x) reckoned among acts of kindness, mercy, and piety, and which would not fail of a reward; they have a saying (y), that
"he that mourns, they shall mourn for him; and he that buries, they shalt bury him and he that lifts up (his voice in weeping lamentation), they shall lift up for him; he that accompanies (a dead corpse), they shall accompany him; he that "carries", they shall carry him;''
as these devout men did, who would not suffer Stephen to be buried in the common burying place of malefactors, but interred him elsewhere, in a more decent manner: but whether they had leave from the sanhedrim so to do, or whether they did this of themselves, is not certain; if the latter, which seems most likely, it is an instance of great boldness and resolution, and especially at this time; for
"they did not bury one that was stoned in the sepulchres of his fathers, but there were two burying places appointed by the sanhedrim, one for those that are stoned and burnt, and another for those that are slain with the sword and strangled (z).''
So that, they acted contrary to the Jewish canon, as they also did in what follows:
and made great lamentation over him; though they did not sorrow as those without hope, yet they did not put on a stoical apathy; but as men sensible of the loss the church of Christ had sustained, by the death of a person so eminent for his gifts and grace, they mourned over him in a becoming manner: in this they went contrary to the Jewish rule, which forbids lamentation for those that died as malefactors, and runs thus (a).
"they do not mourn, but they grieve; for grief is only in the heart;''
their reason for this was, as the commentators say (b), because they thought that
"their disgrace was an atonement for their sin:''
but these devout men knew that Stephen needed no such atonement, and that his sins were atoned for another way: otherwise the Jews looked upon mourning for the dead to be to the honour of him; hence they say (c), that mourning
"is the glory of the dead--whoever is backward to the mourning of a wise man shall not prolong his days; and whoever is sluggish in mourning for a good man, ought to be buried alive; and whoever causes tears to descend for a good man, lo, his reward is reserved for him with the holy blessed God.''
(x) Maimon. & Bartenora in Misn. Peah, c. 1. sect. 1. (y) T. Bab. Cetubot, fol. 72. 1. & Moed Katon, fol. 28. 2. (z) Misn. Sanhedrin, c. 6. sect. 5. (a) Misn. Sanhedrin, sect. 6. (b) Jarchi & Bartenora in ib. (c) Maimon. Hilch. Ebel, c. 12. sect. 1, 2.
John Wesley
8:2 Devout men - Who feared God more than persecution. And yet were they not of little faith? Else they would not have made so great lamentation.
Robert Jamieson, A. R. Fausset and David Brown
8:2 and devout men--pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.
8:38:3: Բայց Սաւղոս վնասակա՛ր էր եկեղեցւոյն. ՚ի տունս տունս մտանէր, քարշեալ զարս եւ զկանայս՝ մատնէ՛ր ՚ի բանտ[2272]։ [2272] Ոմանք. Քարշէր զարս եւ զկանայս, եւ մատ՛՛։
3. Իսկ Սօղոսը եկեղեցուն շատ վնաս էր հասցնում. տնից տուն էր մտնում, դուրս էր քաշում տղամարդկանց եւ կանանց ու մատնում բանտարկութեան:
3 Բայց Սօղոս եկեղեցիին շատ վնաս կու տար, տուները կը մտնէր, այրեր ու կիներ կը քաշէր՝ բանտ դնել կու տար։
Բայց Սաւղոս վնասակար էր եկեղեցւոյն, ի տունս տունս մտանէր, քարշեալ զարս եւ զկանայս` մատնէր ի բանտ:

8:3: Բայց Սաւղոս վնասակա՛ր էր եկեղեցւոյն. ՚ի տունս տունս մտանէր, քարշեալ զարս եւ զկանայս՝ մատնէ՛ր ՚ի բանտ[2272]։
[2272] Ոմանք. Քարշէր զարս եւ զկանայս, եւ մատ՛՛։
3. Իսկ Սօղոսը եկեղեցուն շատ վնաս էր հասցնում. տնից տուն էր մտնում, դուրս էր քաշում տղամարդկանց եւ կանանց ու մատնում բանտարկութեան:
3 Բայց Սօղոս եկեղեցիին շատ վնաս կու տար, տուները կը մտնէր, այրեր ու կիներ կը քաշէր՝ բանտ դնել կու տար։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: А Савл терзал церковь, входя в домы и влача мужчин и женщин, отдавал в темницу.
8:3  σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν.
8:3. Σαῦλος (A-Saulos) δὲ (moreover) ἐλυμαίνετο ( it-was-slagging ) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) κατὰ (down) τοὺς (to-the-ones) οἴκους (to-houses) εἰσπορευόμενος , ( traversing-into-of ,"σύρων (dragging) τε (also) ἄνδρας (to-men) καὶ (and) γυναῖκας (to-women) παρεδίδου (it-was-giving-beside) εἰς (into) φυλακήν. (a-guarding)
8:3. Saulus vero devastabat ecclesiam per domos intrans et trahens viros ac mulieres tradebat in custodiamBut Saul made havock of the church, entering in from house to house: and dragging away men and women, committed them to prison.
3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.
As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison:

3: А Савл терзал церковь, входя в домы и влача мужчин и женщин, отдавал в темницу.
8:3  σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν.
8:3. Saulus vero devastabat ecclesiam per domos intrans et trahens viros ac mulieres tradebat in custodiam
But Saul made havock of the church, entering in from house to house: and dragging away men and women, committed them to prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
3: Действия Савла показывают, что он был орудием Синедриона в преследовании христиан и, очевидно, имел от него соответствующие полномочия, иначе он едва ли отважился бы вторгаться даже в дома обывателей, и темницы едва ли могли быть в его распоряжении. При таких условиях ожесточение гонения еще более ухудшалось в зависимости от личного фанатического ослепления и ожесточения Савла, что всё вместе создало крайне тяжелое положение Церкви Христовой.
Adam Clarke: Commentary on the Bible - 1831
8:3: Saul made havoc of the Church - The word ελυμαινετο, from λυμαινω, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians; and thus we see in him what bigotry and false zeal are capable of performing.
Entering into every house - For, however it might be to others, a Christian man's house was not his castle.
Haling men and women - Neither sparing age nor sex in the professors of Christianity. The word συρων signifies dragging them before the magistrates, or dragging them to justice.
Committed them to prison - For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, Act 26:10, could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see Act 26:10; but this was either done by Roman authority, or by what was called the judgment of zeal, i.e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God's glory, and quoted the ensample of Phineas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii.
Albert Barnes: Notes on the Bible - 1834
8:3: As for Saul - But Saul. He took no interest or part in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.
He made havoc - ἐλυμαίνετο elumaineto. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the "devastations" which they commit. Saul raged against the church like a wild beast - a strong expression, denoting the zeal and fury with which he engaged in persecution.
Entering into every house - To search for those who were suspected of being Christians.
Haling - Dragging, or compelling them.
Committed them to prison - The Sanhedrin had no power to put them to death, Joh 18:31. But they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Act 26:10-11; Gal 1:13. It may be remarked here that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterward that he had talents suited for any station, and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent and this zeal he entered on his work. The Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed was owing to the protection of God a protection which not only secured its existence, but which extended its influence and power by means of this very persecution far abroad on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: Act 7:58, Act 9:1-13, Act 9:21, Act 22:3, Act 22:4, Act 26:9-11; Co1 15:9; Gal 1:13; Phi 3:6; Ti1 1:13
Geneva 1599
8:3 (3) As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison.
(3) The dispersion or scattering abroad of the faithful is the gathering together of churches.
John Gill
8:3 As for Saul, he made havoc of the church,.... Did evil to the saints, destroyed them that called upon the name of Christ, Acts 9:13 and persecuted and wasted the church of God, as he himself says, Gal 1:13 and now did Benjamin, of which tribe Saul was, ravine as a wolf, Gen 49:27
Entering into every house; where the saints dwelt:
and haling men and women: in a violent manner, without any regard to age or sex:
committed them to prison; delivered them up into the hands of the chief priests and magistrates, in order to be committed and sent to prison; this he himself confesses, Acts 22:4.
John Wesley
8:3 Saul made havoc of the Church - Like some furious beast of prey. So the Greek word properly signifies. Men and women - Regarding neither age nor sex.
Robert Jamieson, A. R. Fausset and David Brown
8:3 Saul . . . entering into every house--like as inquisitor [BENGEL].
haling men and women, &c.--See his own affecting confessions afterwards (Acts 22:4; Acts 26:9-10; 1Cor 15:9; Gal 1:13; Phil 3:6; Ti1 1:13).
8:48:4: Եւ սփռեալքն՝ շրջէին աւետարանէի՛ն զբանն[2273]։ [2273] Օրինակ մի. Եւ առաքեալքն շրջէին եւ աւե՛՛։
4. Եւ նրանք, որ ցրուած էին, շրջելով աւետարանում էին խօսքը:
4 Սակայն ցիրուցան եղածները կը պտըտէին ու խօսքը կը քարոզէին։
Եւ սփռեալքն շրջէին, աւետարանէին զբանն:

8:4: Եւ սփռեալքն՝ շրջէին աւետարանէի՛ն զբանն[2273]։
[2273] Օրինակ մի. Եւ առաքեալքն շրջէին եւ աւե՛՛։
4. Եւ նրանք, որ ցրուած էին, շրջելով աւետարանում էին խօսքը:
4 Սակայն ցիրուցան եղածները կը պտըտէին ու խօսքը կը քարոզէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: Между тем рассеявшиеся ходили и благовествовали слово.
8:4  οἱ μὲν οὗν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.
8:4. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) διασπαρέντες ( having-had-been-whorled-through ) διῆλθον (they-had-came-through) εὐαγγελιζόμενοι ( goodly-messaging-to ) τὸν (to-the-one) λόγον. (to-a-forthee)
8:4. igitur qui dispersi erant pertransiebant evangelizantes verbumThey therefore that were dispersed went about preaching the word of God.
4. They therefore that were scattered abroad went about preaching the word.
Therefore they that were scattered abroad went every where preaching the word:

4: Между тем рассеявшиеся ходили и благовествовали слово.
8:4  οἱ μὲν οὗν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.
8:4. igitur qui dispersi erant pertransiebant evangelizantes verbum
They therefore that were dispersed went about preaching the word of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Рассеявшиеся", т. е. от гонения иерусалимского, верующие с успехом использовали новые условия своего положения, благовествуя о Христе в новых местах. Ниже замечается (XI:19), что они таким образом распространили Евангелие Христово даже до Финикии, Кипра и Антиохии, оправдывая мудрое замечание позднейшего церковного писателя: "кровь мучеников - семя христиан..." (Тертуллиан).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spreading of the Gospel; Philip's Success.
4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sorceries. 12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Samson's riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it.

I. Here is a general account of what was done by them all (v. 4): They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their sufferings; but they went up and down to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, Matt. x. 5. They did not keep together in a body, though this might have been a strength to them; but they scattered into all parts, not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them, and which they endeavoured to fill the country with, those of them that were preachers in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (ch. xi. 19), but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a good degree, and great boldness in the faith, 1 Tim. iii. 13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose was the city of Samaria, the head city of Samaria, the metropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1 Kings xvi. 24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, John iv. 5. Many of that city then believed in Christ, though he did no miracle among them (v. 39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached was Christ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by John iv. 25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ--Christ, and him crucified--Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine were miracles, v. 6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, v. 7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Thess. iv. 7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves overcome by a superior power, Mark i. 26; iii. 11; ix. 26. [2.] He was sent to heal the minds of men, to cure a distempered world, and to put it in to a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expressive of the disease of sin and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom. v. 6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria (v. 6): The people with one accord gave heed to those things which Philip spoke, induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is said to them concerning the things of their souls and eternity--when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, oi ochloi--a multitude of them, not here and there one, but with one accord; they were all of a mind, that it was fit the doctrine of the gospel should be enquired into, and an impartial hearing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them (v. 8): There was great joy in that city; for (v. 12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as king of that kingdom--his name, which is above every name. He preached it up in its commanding power and influence--all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it, were fully convinced that it was of God and not of men, and gave up themselves to the direction and government of it. As to this mountain, on which they had hitherto worshipped God, and placed a great deal of religion in it, they were now as much weaned from it as every they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true temple, John iv. 20-23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the Christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the Christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to show that in Jesus Christ there is neither male nor female (Gal. iii. 28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Num. i. 2. And hence it is easily gathered that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Ps. lxvii. 4; 1 Thess. i. 6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luke ii. 10.

2. What there was in particular at this city of Samaria that made the success of the gospel there more than ordinarily wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet had of late been drawn to follow Simon, a conjurer (For so Magus signifies) who made a mighty noise among them, and had strangely bewitched them. We are told,

[1.] How strong the delusion of Satan was by which they were brought into the interests of this great deceiver. He had been for some time, nay, for a long time, in this city, using sorceries; perhaps he came there by the instigation of the devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 2 Cor. xi. 3; 1 Thess. iii. 5. Now,

First, Simon assumed to himself that which was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased. He had no design to reform their lives, nor improve their worship and devotion, only to make them believe that he was, tis megas--some divine person. Justin Martyr says that he would be worshipped as proton theon--the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet. Perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (v. 10, 11), and perhaps the more because the time fixed for the coming of the Messiah had now expired, which had raised a general expectation of the appearing of some great one about this time. Probably he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God--the power of God, that great power (so it might be read), that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev. xiii. 2-5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (v. 9), bewitched them with sorceries (v. 11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal. iii. 1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so: like those of the magicians of Egypt, and those of the man of sin, 2 Thess. ii. 9. When they knew no better, they were influenced by his sorceries; but, when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians. What is the chaff to the wheat? Jer. xxiii. 28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the unwillingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,

[2.] How strong the power of Divine grace is, by which they were brought to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Is Saul also among the prophets? Yes (v. 13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far that he was baptized, was admitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefits of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God's prerogative to know the heart. The church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper præsumitur meliori parti--We must hope the best as long as we can. And it is a maxim in the discipline of the church, De secretis non judicat ecclesia--The secrets of the heart God only judges. [2.] The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance, and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and those whose hearts still go after their covetousness may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths who never experience the power of them.
Adam Clarke: Commentary on the Bible - 1831
8:4: They that were scattered - went every where preaching - Thus the very means devised by Satan to destroy the Church became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils!
Albert Barnes: Notes on the Bible - 1834
8:4: Went everywhere - That is, they traveled through the various regions where they were scattered. In all places to which they came, they preached the Word.
Preaching the word - Greek: "evangelizing," or announcing the good news of the message of mercy, or the Word of God. This is not the usual word which is rendered "preach," but it means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were "ordained" to preach. They were manifestly common Christians who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation wheRev_er they met them, and probably in the synagogues, where all Jews had a right to speak, the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers, or that they administered baptism, or that they founded churches, but they proclaimed everywhere the news that a Saviour had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to "all" whom they met. We may learn from this:
(1) That persecution tends to promote the very thing which it would destroy.
(2) that one of the best means to make Christians active and zealous is to persecute them.
(3) that it is right for all Christians to make known the truths of the gospel. When the heart is full the lips will speak, and there is no more impropriety in their speaking of redemption than of anything else.
(4) it should be the great object of all Christians to make the Saviour known "everywhere." By their lives, their conversation, and their pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they "are traveling." Christians when away from home seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Act 11:19, Act 14:2-7; Mat 10:23; Th1 2:2
John Gill
8:4 Therefore they that were scattered abroad,.... By reason of the persecution in Jerusalem: the seventy disciples, and other ministers of the word; or the hundred and twenty, excepting the apostles,
went every where; or
went through the countries of Judea and Samaria, as far as Phenice, Cyrus, and Antioch:
preaching the word; the Vulgate Latin, Syriac, and Ethiopic versions add, "of God", and so some copies; the Gospel, which is the word of God, and not man; which was not of men, nor received from men, but came from God, and by the revelation of Christ; and which was good news and glad tidings, of peace, pardon, righteousness and salvation, by Jesus Christ.
John Wesley
8:4 Therefore they that were dispersed went every where - These very words are reassumed, after as it were a long parenthesis, Acts 11:19 and the thread of the story continued.
Robert Jamieson, A. R. Fausset and David Brown
8:4 they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this (Lk 24:47; Acts 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Phil 1:12-13).
8:58:5: Իսկ Փիլիպպոս իջեալ ՚ի քաղաքն Սամարացւոց՝ քարոզէ՛ր նոցա զՔրիստոս Յիսուս[2274]։ [2274] Ոմանք. Քարոզէր նոցա զՔրիստոս. եւ այլ ոմանք. Նոցա զՅիսուս։
5. Իսկ Փիլիպպոսը, Սամարիա քաղաքն իջնելով, Քրիստոսին էր քարոզում նրանց:
5 Փիլիպպոս ալ Սամարիայի մէկ քաղաքը իջնելով՝ Քրիստոսը կը քարոզէր անոնց։
Իսկ Փիլիպպոս իջեալ ի քաղաքն Սամարացւոց` քարոզէր նոցա զՔրիստոս:

8:5: Իսկ Փիլիպպոս իջեալ ՚ի քաղաքն Սամարացւոց՝ քարոզէ՛ր նոցա զՔրիստոս Յիսուս[2274]։
[2274] Ոմանք. Քարոզէր նոցա զՔրիստոս. եւ այլ ոմանք. Նոցա զՅիսուս։
5. Իսկ Փիլիպպոսը, Սամարիա քաղաքն իջնելով, Քրիստոսին էր քարոզում նրանց:
5 Փիլիպպոս ալ Սամարիայի մէկ քաղաքը իջնելով՝ Քրիստոսը կը քարոզէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: Так Филипп пришел в город Самарийский и проповедывал им Христа.
8:5  φίλιππος δὲ κατελθὼν εἰς [τὴν] πόλιν τῆς σαμαρείας ἐκήρυσσεν αὐτοῖς τὸν χριστόν.
8:5. Φίλιππος (A-Filippos) δὲ (moreover) κατελθὼν (having-had-came-down) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) τῆς (of-the-one) Σαμαρίας (of-a-Samaria) ἐκήρυσσεν (it-was-heralding) αὐτοῖς (unto-them) τὸν (to-the-one) χριστόν. (to-Anointed)
8:5. Philippus autem descendens in civitatem Samariae praedicabat illis ChristumAnd Philip, going down to the city of Samaria, preached Christ unto them.
5. And Philip went down to the city of Samaria, and proclaimed unto them the Christ.
Then Philip went down to the city of Samaria, and preached Christ unto them:

5: Так Филипп пришел в город Самарийский и проповедывал им Христа.
8:5  φίλιππος δὲ κατελθὼν εἰς [τὴν] πόλιν τῆς σαμαρείας ἐκήρυσσεν αὐτοῖς τὸν χριστόν.
8:5. Philippus autem descendens in civitatem Samariae praedicabat illis Christum
And Philip, going down to the city of Samaria, preached Christ unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
5: Филипп, упоминаемый здесь и далее, не есть один из 12: апостолов, а один из диаконов. Апостолы, как было нарочито упомянуто выше, не покидали в это время Иерусалима. Непонятно было бы также и послание Апостолов Петра и Иоанна в Самарию, упоминаемое в 14: ст., если бы Филипп здесь был апостол из 12. Наконец, о диаконе Филиппе заставляет думать здесь и одно дальнейшее место Деяний, где о нем упоминается, как о благовестнике, одном из 7: диаконов (XXI:8). Так думают посему и Златоуст и Феофилакт.

"Пришел в город Самарийский..." Из дальнейшего видно, что Филипп имел в Кесарии (Стратоновой, см. прим. к ст. 40) дом и семейство (XXI:8), и, очевидно, и направлялся туда, с успехом потрудившись на пути, в Самарии. Из Самарии он, исполнив здесь все предназначенное, продолжал путь свой далее - в Кесарию, где, как видно, и оставался до времени (40: ст. ).

Названия самого города самарийского Дееписатель не указывает. Может быть, это был главный город страны - Самария, переименованная Иродом в Севастию, или другой значительный город самарийский - Сихем, где господь Сам посеял некогда первые семена Своего учения, обещав иному жатву (Ин гл. IV).
Adam Clarke: Commentary on the Bible - 1831
8:5: Then Philip - One of the seven deacons, Act 6:5, called afterwards, Philip the Evangelist, Act 21:8.
The city of Samaria - At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyrcanus had so utterly demolished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it ΣεβαϚη i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebast, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato's Tower, (which Herod built on the sea coasts, and to which he gave the name of Caesarea, in compliment to Augustus Caesar), is always called Caesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce.
As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, Joh 4:39-42, it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Mat 10:5 (note).
Albert Barnes: Notes on the Bible - 1834
8:5: Then Philip - One of the seven deacons, Act 6:5. He is afterward called the "evangelist," Act 21:8.
The city of Samaria - This does not mean a city whose "name" was Samaria, for no such city at that time existed. Samaria was a "region," Mat 2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus, so completely as to leave no vestige of it remaining; and he "took away," says Josephus, "the very marks that there had ever been such a city there" (Antiq., book 13, chapter 10, section 3). Herod the Great afterward built a city on this site, and called it "Sebaste"; that is, "Augusta," in honor of the Emperor Augustus (Josephus, Antiq., book 15, chapter 8, section 5). Perhaps this city is intended, as being the principal city of Samaria; or possibly "Sychar," another city where the gospel had been before preached by the Saviour himself, John 4.
And preached Christ - Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Saviour himself John 4; and this was doubtless one of the reasons why they so gladly now received the Word of God. The field had been prepared by the Lord Jesus. He had said that it was white for the harvest Joh 4:35, and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable "Rev_ival of religion." The word translated "preach" here is not what is used in the pRev_ious verse. This denotes to "proclaim as a crier," and is commonly employed to denote the preaching of the gospel, so called, Mar 5:20; Mar 7:36; Luk 8:39; Mat 24:14; Act 10:42; Rom 10:15; Co1 9:27; Co1 15:12; Ti2 4:2. It has been argued that because "Philip" is said thus to have preached to the Samaritans, that "therefore" all "deacons" have a right to preach, or that they are, under the New Testament economy, an "order" of ministers. But this is by no means clear. For:
(1) It is not evident, nor can it be shown, that the "other" deacons Act 6:1-15 ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not.
(2) they were "appointed" for a very different purpose Act 6:1-5; and it is fair to suppose that, as "deacons," they confined themselves to the design of their appointment.
(3) it is not said that "Philip" preached in virtue of his being a "deacon." From anything in "this" place, it would seem that he preached as the other Christians did - wheRev_er he was.
(4) but "elsewhere" an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the "evangelist," Act 21:8. From this, it seems that he preached, not "because" he was a "deacon," but because he had received a special "appointment" to this business as an evangelist.
(5) this same office, or rank of Christian teachers, is expressly recognized elsewhere, Eph 4:11. All these considerations show that there is "not" in the sacred Scriptures an order of ministers appointed to preach "as deacons."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: Philip: Act 8:1, Act 8:14, Act 8:15, Act 8:40, Act 6:5, Act 21:8
the city: Rather, "to a city of Samaria," εις [Strong's G1519], πολις της Σαμαρειας, for the city of Samaria had been utterly destroyed by Hyrcanus, and the city built by Herod on its site was called Σεβαστη, that is, Augusta, in honour of Augustus. Samaria comprised the tract of country formerly occupied by the tribes of Ephraim and Manasseh, west of Jordan, lying between Judea and Galilee, beginning, says Josephus, at Ginea in the great plain, and ending at the toparchy of Acrabateni. Act 1:8; Mat 10:5, Mat 10:6
preached: Act 8:35-37, Act 5:42, Act 9:20, Act 17:2, Act 17:3; Joh 4:25, Joh 4:26; Co1 1:23, Co1 2:2, Co1 3:11
Geneva 1599
8:5 (4) Then Philip went down to the city of Samaria, and preached Christ unto them.
(4) Philip, who was before a deacon in Jerusalem, is made an evangelist by God in an extraordinary way.
John Gill
8:5 Then Philip went down to the city of Samaria,.... The city which was formerly called Samaria, but now Sebaste; it had been destroyed by Hyrcanus, and was rebuilt by Herod; and called by him, in honour of Augustus, by the name of Sebaste (d); and so R. Benjamin says (e), that
"from Luz he came in a day to Sebaste, , "this is Samaria"; where yet may be discerned the palace of Ahab king of Israel-----and from thence are two "parsas" to Neapolis, this is Sichem.''
Which last place, Sichem, is by Josephus said to be the "metropolis" of Samaria; and is thought by Dr. Lightfoot to be the city Philip went to, and where our Lord had before been, and preached to the conversion of many persons: this place lay lower than Jerusalem, and therefore Philip is said to go down to it; and who was not Philip the apostle, but Philip the deacon, for the apostles abode at Jerusalem; and beside, though this Philip preached the Gospel, and baptized, and wrought miracles, yet did not lay on hands, in order that persons might receive the extraordinary gifts of the Holy Ghost; this was peculiar to the apostles, and therefore Peter and John came down for this purpose, when they heard of the success of Philip's ministry: the subject matter of which follows:
and preached Christ unto them; that Christ was come in the flesh, that Jesus of Nazareth was the Christ, and that he was the Son of God, and the alone Saviour of men; who by his obedience, sufferings, and death, had wrought righteousness, procured peace and pardon, and obtained eternal redemption for his people; and was risen again, and ascended into heaven, and was set down at the right hand of God, where he ever lived to make intercession, and would come again a second time to judge both quick and dead.
(d) Joseph de Bello Jud. l. 1. c. 2. sect. 7. & c. 21. sect. 2. Plin. l. 5. c. 13. (e) Itinerar. p. 38.
John Wesley
8:5 Stephen - Being taken away, Philip, his next colleague, (not the apostle,) rises in his place.
Robert Jamieson, A. R. Fausset and David Brown
8:5 SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER].
the city of Samaria--or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN].
8:68:6: Ո՛ւնկն դնէին ժողովուրդքն բանիցն Փիլիպպոսի միաբան, ՚ի լսել նոցա եւ ՚ի տեսանե՛լ զնշանսն զոր առնէր։
6. Ժողովրդի բազմութիւնը միասիրտ ունկնդրում էր Փիլիպպոսի խօսքերը, երբ լսում եւ տեսնում էր այն նշանները, որ նա անում էր,
6 Եւ ժողովուրդը միաբան Փիլիպպոսի ըսածներուն ուշադրութիւն կու տային՝ լսելով ու տեսնելով այն նշանները, որոնք կ’ընէր։
Ունկն դնէին ժողովուրդքն բանիցն Փիլիպպոսի միաբան` ի լսել նոցա եւ ի տեսանել զնշանսն զոր առնէր:

8:6: Ո՛ւնկն դնէին ժողովուրդքն բանիցն Փիլիպպոսի միաբան, ՚ի լսել նոցա եւ ՚ի տեսանե՛լ զնշանսն զոր առնէր։
6. Ժողովրդի բազմութիւնը միասիրտ ունկնդրում էր Փիլիպպոսի խօսքերը, երբ լսում եւ տեսնում էր այն նշանները, որ նա անում էր,
6 Եւ ժողովուրդը միաբան Փիլիպպոսի ըսածներուն ուշադրութիւն կու տային՝ լսելով ու տեսնելով այն նշանները, որոնք կ’ընէր։
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8:66: Народ единодушно внимал тому, что говорил Филипп, слыша и видя, какие он творил чудеса.
8:6  προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ φιλίππου ὁμοθυμαδὸν ἐν τῶ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει·
8:6. προσεῖχον (They-were-holding-toward) δὲ (moreover,"οἱ (the-ones) ὄχλοι (crowds,"τοῖς (unto-the-ones) λεγομένοις ( unto-being-forthed ) ὑπὸ (under) τοῦ (of-the-one) Φιλίππου (of-a-Filippos) ὁμοθυμαδὸν (passioned-along) ἐν (in) τῷ (unto-the-one) ἀκούειν (to-hear) αὐτοὺς (to-them) καὶ (and) βλέπειν (to-view) τὰ (to-the-ones) σημεῖα (to-signlets-of) ἃ ( to-which ) ἐποίει: (it-was-doing-unto)
8:6. intendebant autem turbae his quae a Philippo dicebantur unianimiter audientes et videntes signa quae faciebatAnd the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did.
6. And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did.
And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did:

6: Народ единодушно внимал тому, что говорил Филипп, слыша и видя, какие он творил чудеса.
8:6  προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ φιλίππου ὁμοθυμαδὸν ἐν τῶ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει·
8:6. intendebant autem turbae his quae a Philippo dicebantur unianimiter audientes et videntes signa quae faciebat
And the people with one accord were attentive to those things which were said by Philip, hearing, and seeing the miracles which he did.
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Adam Clarke: Commentary on the Bible - 1831
8:6: The people with one accord gave heed - He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.
Albert Barnes: Notes on the Bible - 1834
8:6: With one accord - Unitedly, or with one mined. Great multitudes of them did it.
Gave heed - Paid attention to; embraced.
Hearing - Hearing what he said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: with one: Act 13:44; Ch2 30:12; Mat 20:15, Mat 20:16; Joh 4:41, Joh 4:42
John Gill
8:6 And the people with one accord,.... The inhabitants of the city of Samaria, as one man, came to hear the word:
and gave heed to those things which Philip spake; they listened to them, took notice of them, gave their ascent to them, believed and embraced them; being induced thereunto, not only upon the evidence by which these things came, but by reason of the miracles which he wrought, for the confirmation of them: for it follows,
hearing and seeing the miracles which he did; and which are particularly mentioned in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
8:6 the people with one accord gave heed to . . . Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Jn 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].
8:78:7: Քանզի բազումք որ ունէին զայսս պիղծս, աղաղակէին ՚ի ձայն մեծ եւ ելանէին[2275]։ [2275] Ոմանք. Զայս պիղծս։
7. որովհետեւ շատ դիւահարներից պիղծ ոգիները բարձրաձայն աղաղակելով՝ դուրս էին ելնում:
7 Վասն զի շատ դիւահարներէ պիղծ ոգիները մեծաձայն աղաղակելով՝ կ’ելլէին։ Եւ շատ անդամալոյծներ ու կաղեր կը բժշկուէին։
Քանզի բազումք որ ունէին զայսս պիղծս` աղաղակէին ի ձայն մեծ եւ ելանէին:

8:7: Քանզի բազումք որ ունէին զայսս պիղծս, աղաղակէին ՚ի ձայն մեծ եւ ելանէին[2275]։
[2275] Ոմանք. Զայս պիղծս։
7. որովհետեւ շատ դիւահարներից պիղծ ոգիները բարձրաձայն աղաղակելով՝ դուրս էին ելնում:
7 Վասն զի շատ դիւահարներէ պիղծ ոգիները մեծաձայն աղաղակելով՝ կ’ելլէին։ Եւ շատ անդամալոյծներ ու կաղեր կը բժշկուէին։
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8:77: Ибо нечистые духи из многих, одержимых ими, выходили с великим воплем, а многие расслабленные и хромые исцелялись.
8:7  πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν·
8:7. πολλοὶ ( much ) γὰρ (therefore) τῶν (of-the-ones) ἐχόντων ( of-holding ) πνεύματα (to-currentings-to) ἀκάθαρτα ( to-un-cleansable ) βοῶντα ( hollering-unto ) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) ἐξήρχοντο , ( they-were-coming-out ," πολλοὶ ( much ) δὲ (moreover) παραλελυμένοι ( having-had-come-to-be-loosed-beside ) καὶ (and) χωλοὶ ( lame ) ἐθεραπεύθησαν: (they-were-ministered-of)
8:7. multi enim eorum qui habebant spiritus inmundos clamantes voce magna exiebant multi autem paralytici et claudi curati suntFor many of them who had unclean spirits, crying with a loud voice, went out. And many, taken with the palsy, and that were lame, were healed.
7. For many of those which had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed.
For unclean spirits, crying with loud voice, came out of many that were possessed [with them]: and many taken with palsies, and that were lame, were healed:

7: Ибо нечистые духи из многих, одержимых ими, выходили с великим воплем, а многие расслабленные и хромые исцелялись.
8:7  πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν·
8:7. multi enim eorum qui habebant spiritus inmundos clamantes voce magna exiebant multi autem paralytici et claudi curati sunt
For many of them who had unclean spirits, crying with a loud voice, went out. And many, taken with the palsy, and that were lame, were healed.
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Adam Clarke: Commentary on the Bible - 1831
8:7: For unclean spirits, crying with loud voice, came out of many that were possessed - Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, etc., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!
Albert Barnes: Notes on the Bible - 1834
8:7: For unclean spirits - See the notes on Mat 4:24.
Crying with loud voice - See the notes on Mar 1:26.
Palsies - See the notes on Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: unclean: Act 5:16; Mat 10:1; Mar 9:26, Mar 16:17, Mar 16:18; Luk 10:17; Joh 14:12; Heb 2:4
palsies: Act 9:33, Act 9:34; Mar 2:3-11
lame: Act 3:6, Act 3:7, Act 14:8-10; Isa 35:6; Mat 11:5, Mat 15:30, Mat 15:31
John Gill
8:7 For unclean spirits,.... Devils, so called because they were unclean themselves, defiled others, add delighted in impure persons and places; See Gill on Mt 10:1.
crying with loud voice; showing their unwillingness to remove, and the irresistibleness of divine power they could not withstand:
came out of many that were possessed with them; who had for a long time dwelt in them, and had greatly afflicted them:
and many taken with palsies, and that were lame, were healed; by Philip, in the name of Christ, through a word speaking, or by touching them, without making use of any means or medicines.
8:88:8: Եւ բազում անդամալոյծք եւ կաղք բժշկէին[2276]. [2276] Ոմանք. Անդամալուծք։
8. Եւ բազում անդամալոյծներ եւ կաղեր բժշկւում էին.
8 Մեծ ուրախութիւն եղաւ այն քաղաքին մէջ։
Եւ բազում անդամալոյծք եւ կաղք բժշկէին:

8:8: Եւ բազում անդամալոյծք եւ կաղք բժշկէին[2276].
[2276] Ոմանք. Անդամալուծք։
8. Եւ բազում անդամալոյծներ եւ կաղեր բժշկւում էին.
8 Մեծ ուրախութիւն եղաւ այն քաղաքին մէջ։
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8:88: И была радость великая в том городе.
8:8  ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ.
8:8. ἐγένετο ( it-had-became ) δὲ (moreover,"πολλὴ (much) χαρὰ (a-joy,"ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ἐκείνῃ. (unto-the-one-thither)
8:8. factum est ergo magnum gaudium in illa civitateThere was therefore great joy in that city.
8. And there was much joy in that city.
And there was great joy in that city:

8: И была радость великая в том городе.
8:8  ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ.
8:8. factum est ergo magnum gaudium in illa civitate
There was therefore great joy in that city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:8: There was great joy in that city - No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles.
Albert Barnes: Notes on the Bible - 1834
8:8: And there was great joy - This joy arose:
(1) From the fact that so many persons, before sick and afflicted, were restored to health.
(2) from the conversion of individuals to Christ.
(3) from the mutual joy of "families" and "friends" that their friends were converted. The tendency of a Rev_ival of religion is thus to produce great joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: Act 13:48, Act 13:52; Psa 96:10-12, Psa 98:2-6; Isa 35:1, Isa 35:2, Isa 42:10-12; Luk 2:10, Luk 2:11; Rom 15:9-12
John Gill
8:8 And there was great joy in that city. Both on a spiritual account, for the good of their souls, through the preaching of Christ and his Gospel to them; and on a temporal account; for the good of their bodies, or their friends, being dispossessed of devils, and healed of their diseases.
Robert Jamieson, A. R. Fausset and David Brown
8:8 great joy in that city--over the change wrought on it by the Gospel, as well as the cures which attested its divine character.
8:98:9: եւ եղեւ ուրախութիւն մեծ ՚ի քաղաքին յայնմիկ։ Այր ոմն Սի՛մովն անուն, յառաջագո՛յն էր ՚ի քաղաքին. մոգէ՛ր եւ ապշեցուցանէր զազգն Սամարացւոց. ասել զանձնէ թէ իցէ մե՛ծ ոմն[2277]։[2277] Ոմանք. Անուն Սիմովն։ Օրինակ մի. Եւ մո՛գ էր... եթէ իցէ։
9. եւ այդ քաղաքում մեծ ուրախութիւն եղաւ: Սիմոն անունով մի մարդ կար, որ այդ քաղաքում նախապէս մոգութիւն էր անում եւ զարմացնում սամարացի ժողովրդին՝ իր մասին ասելով, թէ ինքը մեծ մէկն է.
9 Բայց Սիմոն անունով մարդ մը կար, որ նախապէս այն քաղաքին մէջ մոգութիւն կ’ընէր ու Սամարացիները կ’ապշեցնէր, իրեն համար ըսելով թէ՝ մեծ մէկն է։
եւ եղեւ ուրախութիւն մեծ ի քաղաքին յայնմիկ: Այր ոմն Սիմովն անուն յառաջագոյն էր ի քաղաքին, մոգէր եւ ապշեցուցանէր զազգն Սամարացւոց, ասել զանձնէ թէ իցէ մեծ ոմն:

8:9: եւ եղեւ ուրախութիւն մեծ ՚ի քաղաքին յայնմիկ։ Այր ոմն Սի՛մովն անուն, յառաջագո՛յն էր ՚ի քաղաքին. մոգէ՛ր եւ ապշեցուցանէր զազգն Սամարացւոց. ասել զանձնէ թէ իցէ մե՛ծ ոմն[2277]։
[2277] Ոմանք. Անուն Սիմովն։ Օրինակ մի. Եւ մո՛գ էր... եթէ իցէ։
9. եւ այդ քաղաքում մեծ ուրախութիւն եղաւ: Սիմոն անունով մի մարդ կար, որ այդ քաղաքում նախապէս մոգութիւն էր անում եւ զարմացնում սամարացի ժողովրդին՝ իր մասին ասելով, թէ ինքը մեծ մէկն է.
9 Բայց Սիմոն անունով մարդ մը կար, որ նախապէս այն քաղաքին մէջ մոգութիւն կ’ընէր ու Սամարացիները կ’ապշեցնէր, իրեն համար ըսելով թէ՝ մեծ մէկն է։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: Находился же в городе некоторый муж, именем Симон, который перед тем волхвовал и изумлял народ Самарийский, выдавая себя за кого-то великого.
8:9  ἀνὴρ δέ τις ὀνόματι σίμων προϊπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8:9. Ἀνὴρ (A-man) δέ (moreover) τις (a-one) ὀνόματι (unto-a-name) Σίμων (a-Simon) προυπῆρχεν (it-was-firsting-under-before) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) μαγεύων (magicking-of) καὶ (and) ἐξιστάνων (standing-out) τὸ (to-the-one) ἔθνος (to-a-nation) τῆς (of-the-one) Σαμαρίας, (of-a-Samaria,"λέγων (forthing) εἶναί (to-be) τινα (to-a-one) ἑαυτὸν (to-self) μέγαν, (to-great,"
8:9. vir autem quidam nomine Simon qui ante fuerat in civitate magus seducens gentem Samariae dicens esse se aliquem magnumNow there was a certain man named Simon who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one:
9. But there was a certain man, Simon by name, which beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one:
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:

9: Находился же в городе некоторый муж, именем Симон, который перед тем волхвовал и изумлял народ Самарийский, выдавая себя за кого-то великого.
8:9  ἀνὴρ δέ τις ὀνόματι σίμων προϊπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8:9. vir autem quidam nomine Simon qui ante fuerat in civitate magus seducens gentem Samariae dicens esse se aliquem magnum
Now there was a certain man named Simon who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: О Симоне волхве Иустин мученик (сам природный самарянин из Сихема) говорит, что он был родом из самарянского селения Гитты или Гиттона. Волхвом он был не в том лучшем смысле, в каком именовались так персидские мудрецы, приходившие на поклонение к Младенцу Иисусу (Мф II:1), а в смысле просто чародея, фокусника, колдуна. Ослепленный успехами своих чар и искусства, он выдавал себя за кого-то великого, еще более изумляя и привлекая к себе темный народ, который видел в нем "силу Божию великую" - h dunamiV tou Qeou h megalh. Это выражение отчасти напоминает язык несколько позднее развившегося гностицизма, с его учением об эонах, как силах, истекающих из полноты (плиромы) божества. За одну из таких сил мог выдавать себя и быть признан народом и Симон.

Несмотря на столь продолжительное и глубокое очарование народа Симоном, сила проповеди Филиппа и чудеса его были так поразительны, что преодолели не только народ, но и самого Симона. Вера в Симона уступила место вере во Христа. Крестился народ, крестился сам Симон. Изумлявший столько других своими волхвованиями - теперь изумлялся сам знамениям и силам, бывшим от Филиппа. По-видимому, однако, и вера Симона, и его изумление имели в основе своей нечистые, плотские, самолюбивые и своекорыстные побуждения. Иначе недостаточно объяснимо все происшедшее далее (ст. 18: и д. ).
Adam Clarke: Commentary on the Bible - 1831
8:9: A certain man called Simon - In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one.
This might be sufficient, were not men prone to be wise above what is written.
Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see the note, Lev 16:8, Lev 16:9; and Jos 14:2.
The Greek word, μαγευων, signifies practising the rites or science of the Magi, or Mughan, the worshippers of fire among the Persians; the same as Majoos, and Majooseean, from which we have our word magician. See the note on Mat 2:1.
And bewitched the people of Samaria - εξιϚων, Astonishing, amazing, or confounding the judgment of the people, from εξι&##986;ημι, to remove out of a place or state, to be transported beyond one's self, to be out of one's wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813), three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago?
That himself was some great one - That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.
Albert Barnes: Notes on the Bible - 1834
8:9: But there was a certain man called Simon - The fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Kuinoel suppose him to have been a Simon mentioned by Josephus (Antiq., book 20, chapter 7, section 2), who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. (See the note in Whiston's Josephus.) Simon Magus was probably a "Jew" or a "Samaritan," who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt (Mosheim, vol. i., pp. 113, 114, Murdock's translation), and then lived in Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the "fathers" say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the "Father" in respect to the Samaritans, the "Son" in respect to the Jews, and the "Holy Spirit" in respect to the Gentiles. He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the Law of Moses. Many other things are affirmed of him which rest on doubtful authority. He seems to have become an enemy to Christianity, though he was willing "then" to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragical death in Rome; that he was honored as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. (See Calmet, art. "Simon Magus," and Mosheim, vol. i., p. 114, note.)
Beforetime - The practice of magic, or sorcery, was common at that time, and in all the ancient nations.
Used sorcery - Greek: μαγεύων mageuō n. Exercising the arts of the "Magi," or "magicians"; hence, the name Simon "Magus." See the notes on Mat 2:1. The ancient "Magi" had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterward to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind - astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa 2:6. See also Dan 1:20; Dan 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Lev 19:31; Lev 20:6. In these arts Simon had been eminently successful.
And bewitched - This is an unhappy translation. The Greek means merely that he "astonished" or amazed the people, or "confounded" their judgment. The idea of "bewitching" them is not in the original.
Giving out ... - "Saying"; that is, boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the "extravagance" and folly of their pretensions. The same remark may be made of "quack doctors," and of all persons who attempt to delude and impose on people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: used: Act 13:6, Act 16:16-18, Act 19:18-20; Exo 7:11, Exo 7:22, Exo 8:18, Exo 8:19, Exo 9:11; Lev 20:6; Deu 18:10-12; Ti2 3:8, Ti2 3:9; Rev 13:13, Rev 13:14, Rev 22:15
giving: Act 5:36; Joh 7:18; Th2 2:4; Ti2 3:2, Ti2 3:5; Pe2 2:18
Geneva 1599
8:9 (5) But there was a certain man, called Simon, which beforetime in the same city used (b) sorcery, and (c) bewitched the people of Samaria, giving out that himself was some great one:
(5) Christ overcomes Satan as often as he desires, and carries him about as it were in triumph, in the sight of those whom Satan deceived and bewitched.
(b) The word which is used in this place was at first used of good things, and is borrowed from the language of the Persians, who call their wise men by that name; but afterwards it was used of evil things.
(c) He had so allured the Samaritans with his witchcraft that as blind and mad idiots they were wholly addicted to him.
John Gill
8:9 But there was a certain man called Simon,.... Who, as Justin Martyr (f) says, was a Samaritan, and of a village called Gitton; and so a Jewish writer (g) calls him Simeon, "the Samaritan", a wizard: here is a
but upon this new church, the success of the Gospel in this place, and the joy that was there; a man of great wickedness and sophistry plays the hypocrite, feigns himself a believer, and gets in among them; See Gill on Acts 5:1,
which beforetime in the same city used sorcery; who before Philip came thither, practised magic arts; wherefore he is commonly called "Simon Magus", for he was a magician, who had learned diabolical arts, and used enchantments and divinations, as Balaam and the magicians of Egypt did:
and bewitched the people of Samaria; or rather astonished them, with the strange feats he performed; which were so unheard of and unaccountable, that they were thrown into an ecstasy and rapture; and were as it were out of themselves, through wonder and admiration, at the amazing things that were done by him:
giving out that himself was some great one; a divine person, or an extraordinary prophet, and it may be the Messiah; since the Samaritans expected the Messiah, as appears from Jn 4:25 and which the Syriac version seems to incline to, which renders the words thus, "and he said, I am that great one"; that great person, whom Moses spake of as the seed of the "woman", under the name of Shiloh, and the character of a prophet.
(f) Apolog. 2. p. 69. (g) Juchasin, fol. 242. 2.
John Wesley
8:9 A certain man - using magic - So there was such a thing as witchcraft once! In Asia at least, if not in Europe or America.
Robert Jamieson, A. R. Fausset and David Brown
8:9 used sorcery--magical arts.
some great one . . . the great power of God--a sort of incarnation of divinity.
8:108:10: Յոր հայէին ամենեքեան ՚ի փոքուէ մինչեւ ՚ի մեծամեծս՝ եւ ասէին. Սա՛ է զօրութիւն Աստուծոյ՝ որ կոչի մեծ[2278]։ [2278] Ոմանք. Մինչեւ ցմեծամեծս։
10. փոքրից մինչեւ ամենամեծերը նրան էին նայում ու ասում. «Սա՛ է Աստծու զօրութիւնը, որ մեծ է կոչւում»:
10 Ամէնքն ալ, պզտիկէն մինչեւ մեծ անոր ուշադրութիւն կ’ընէին ու կ’ըսէին. «Ասիկա Աստուծոյ մեծ [ըսուած] զօրութիւնն է»։
յոր հայէին ամենեքեան ի փոքուէ մինչեւ ի մեծամեծս, եւ ասէին. Սա է զօրութիւն Աստուծոյ որ կոչի մեծ:

8:10: Յոր հայէին ամենեքեան ՚ի փոքուէ մինչեւ ՚ի մեծամեծս՝ եւ ասէին. Սա՛ է զօրութիւն Աստուծոյ՝ որ կոչի մեծ[2278]։
[2278] Ոմանք. Մինչեւ ցմեծամեծս։
10. փոքրից մինչեւ ամենամեծերը նրան էին նայում ու ասում. «Սա՛ է Աստծու զօրութիւնը, որ մեծ է կոչւում»:
10 Ամէնքն ալ, պզտիկէն մինչեւ մեծ անոր ուշադրութիւն կ’ընէին ու կ’ըսէին. «Ասիկա Աստուծոյ մեծ [ըսուած] զօրութիւնն է»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Ему внимали все, от малого до большого, говоря: сей есть великая сила Божия.
8:10  ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες, οὖτός ἐστιν ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη μεγάλη.
8:10. ᾧ (unto-which) προσεῖχον (they-were-holding-toward) πάντες ( all ) ἀπὸ (off) μικροῦ (of-small) ἕως (unto-if-which) μεγάλου (of-great) λέγοντες ( forthing ,"Οὗτός (The-one-this) ἐστιν (it-be) ἡ (the-one) Δύναμις (an-Ability) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡ (the-one) καλουμένη (being-called-unto) Μεγάλη. (Great)
8:10. cui auscultabant omnes a minimo usque ad maximum dicentes hic est virtus Dei quae vocatur MagnaTo whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.
10. to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great.
To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God:

10: Ему внимали все, от малого до большого, говоря: сей есть великая сила Божия.
8:10  ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες, οὖτός ἐστιν ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη μεγάλη.
8:10. cui auscultabant omnes a minimo usque ad maximum dicentes hic est virtus Dei quae vocatur Magna
To whom they all gave ear, from the least to the greatest, saying: This man is the power of God, which is called great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:10: This man is the great power of God - That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power.
There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Ethiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word καλουμενη is added before μεγαλη, and the passage reads thus, This person is that power of God which is Called the Great. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavored to persuade the people that he was a very great personage, and he succeeded.
Albert Barnes: Notes on the Bible - 1834
8:10: The great power of God - Probably this means only that they believed that he was "invested with" the power of God, not that they supposed he was really the Great God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: they: Co2 11:19; Eph 4:14; Pe2 2:2; Rev 13:3
from: Jer 6:13, Jer 8:10, Jer 31:34; Jon 3:5
the great power: Co1 1:24
John Gill
8:10 To whom they all gave heed,.... Were not only attentive to the strange things he did, and to the wonderful things he gave out concerning himself; but they believed what he said and did as real things, and were obedient to him: and that
from the least to the greatest; which does not so much respect age, though the Ethiopic version renders it, "from the younger of them to the eldest of them", as state and condition; persons of every rank and quality, high and low, rich and poor, magistrates and subjects, from the meanest to the greatest of them; and so the Syriac version renders it, "both great", or "noble, and mean"; he drew the attention, and commanded the regard, both of princes and peasants, of the learned and unlearned, of the great men, and of the common people, who one and all wondered at him, and applauded him:
saying, this man is the great power of God; or as the Alexandrian copy and some others, and the Vulgate Latin version read, "this is the power of God which is called great"; they took him for the supreme Deity, or as Justin Martyr (h) expresses it, they accounted him the first, or chief God, or they looked upon him to be the Messiah, "the great power of God": as the Syriac version renders it; and who should be great, and called the Son of the Highest, Lk 1:32.
(h) Ut supra. (Apolg. 2. p. 69.)
Robert Jamieson, A. R. Fausset and David Brown
8:10 To whom all gave heed . . . because of long time he had bewitched them--This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.
8:118:11: Հայէին ՚ի նա վասն բազում ժամանակաց մոգութեամբքն ապշեցուցանելո՛յ զնոսա։
11. Հիացումով էին նայում նրան, որովհետեւ երկար ժամանակ մոգութիւններով իրենց զարմացրել էր:
11 Շատ ժամանակէ ի վեր կախարդութիւններով զանոնք ապշեցնելուն համար՝ իրեն ուշադրութիւն կ’ընէին։
Հայէին ի նա վասն բազում ժամանակաց մոգութեամբքն ապշեցուցանելոյ զնոսա:

8:11: Հայէին ՚ի նա վասն բազում ժամանակաց մոգութեամբքն ապշեցուցանելո՛յ զնոսա։
11. Հիացումով էին նայում նրան, որովհետեւ երկար ժամանակ մոգութիւններով իրենց զարմացրել էր:
11 Շատ ժամանակէ ի վեր կախարդութիւններով զանոնք ապշեցնելուն համար՝ իրեն ուշադրութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: А внимали ему потому, что он немалое время изумлял их волхвованиями.
8:11  προσεῖχον δὲ αὐτῶ διὰ τὸ ἱκανῶ χρόνῳ ταῖς μαγείαις ἐξεστακέναι αὐτούς.
8:11. προσεῖχον (They-were-holding-toward) δὲ (moreover) αὐτῷ (unto-it) διὰ (through) τὸ (to-the-one) ἱκανῷ (unto-ampled) χρόνῳ (unto-an-interim) ταῖς (unto-the-ones) μαγίαις (unto-magickings-unto) ἐξεστακέναι (to-have-had-come-to-stand-out) αὐτούς. (to-them)
8:11. adtendebant autem eum propter quod multo tempore magicis suis dementasset eosAnd they were attentive to him, because, for a long time, he had bewitched them with his magical practices.
11. And they gave heed to him, because that of long time he had amazed them with his sorceries.
And to him they had regard, because that of long time he had bewitched them with sorceries:

11: А внимали ему потому, что он немалое время изумлял их волхвованиями.
8:11  προσεῖχον δὲ αὐτῶ διὰ τὸ ἱκανῶ χρόνῳ ταῖς μαγείαις ἐξεστακέναι αὐτούς.
8:11. adtendebant autem eum propter quod multo tempore magicis suis dementasset eos
And they were attentive to him, because, for a long time, he had bewitched them with his magical practices.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: he had: Isa 8:19, Isa 44:25, Isa 47:9-13; Gal 3:1
John Gill
8:11 To him they had regard,.... Which is repeated from the foregoing verse, for the sake of what follows:
because that of a long time he had bewitched them with sorceries; or because he had, it may be for many years, astonished them with his magic arts, and the pranks he played in the use of them.
8:128:12: Բայց յորժամ հաւատացի՛ն Փիլիպպոսի, որ աւետարանէր վասն արքայութեանն Աստուծոյ, եւ անուանն Յիսուսի Քրիստոսի, մկրտէի՛ն ամենեքեան արք եւ կանայք[2279]։ [2279] Օրինակ մի. Հաւատացին բանիցն Փիլիպ՛՛... եւ յանուն Յիսուսի Քրիստոսի. եւ այլ օրինակ մի. եւ անուամբն Յիսուսի Քրիստոսի։
12. Բայց երբ հաւատացին Փիլիպպոսին, որն Աստծու արքայութեան եւ Յիսուս Քրիստոսի անուան մասին էր աւետարանում, բոլորը՝ տղամարդիկ եւ կանայք, մկրտուեցին:
12 Բայց երբ Փիլիպպոսին հաւատացին, որ Աստուծոյ թագաւորութեանը ու Յիսուս Քրիստոսին անունը կը քարոզէր, մկրտուեցան թէ՛ այրեր եւ թէ՛ կիներ։
Բայց յորժամ հաւատացին Փիլիպպոսի որ աւետարանէր վասն արքայութեանն Աստուծոյ եւ անուանն Յիսուսի Քրիստոսի, մկրտէին ամենեքեան արք եւ կանայք:

8:12: Բայց յորժամ հաւատացի՛ն Փիլիպպոսի, որ աւետարանէր վասն արքայութեանն Աստուծոյ, եւ անուանն Յիսուսի Քրիստոսի, մկրտէի՛ն ամենեքեան արք եւ կանայք[2279]։
[2279] Օրինակ մի. Հաւատացին բանիցն Փիլիպ՛՛... եւ յանուն Յիսուսի Քրիստոսի. եւ այլ օրինակ մի. եւ անուամբն Յիսուսի Քրիստոսի։
12. Բայց երբ հաւատացին Փիլիպպոսին, որն Աստծու արքայութեան եւ Յիսուս Քրիստոսի անուան մասին էր աւետարանում, բոլորը՝ տղամարդիկ եւ կանայք, մկրտուեցին:
12 Բայց երբ Փիլիպպոսին հաւատացին, որ Աստուծոյ թագաւորութեանը ու Յիսուս Քրիստոսին անունը կը քարոզէր, մկրտուեցան թէ՛ այրեր եւ թէ՛ կիներ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Но, когда поверили Филиппу, благовествующему о Царствии Божием и о имени Иисуса Христа, то крестились и мужчины и женщины.
8:12  ὅτε δὲ ἐπίστευσαν τῶ φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος ἰησοῦ χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8:12. ὅτε (Which-also) δὲ (moreover) ἐπίστευσαν (they-trusted-of) τῷ (unto-the-one) Φιλίππῳ (unto-a-Filippos) εὐαγγελιζομένῳ ( unto-goodly-messaging-to ) περὶ (about) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοῦ (of-the-one) ὀνόματος (of-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ἐβαπτίζοντο (they-were-being-immersed-to) ἄνδρες (men) τε (also) καὶ (and) γυναῖκες. (women)
8:12. cum vero credidissent Philippo evangelizanti de regno Dei et nomine Iesu Christi baptizabantur viri ac mulieresBut when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women.
12. But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women:

12: Но, когда поверили Филиппу, благовествующему о Царствии Божием и о имени Иисуса Христа, то крестились и мужчины и женщины.
8:12  ὅτε δὲ ἐπίστευσαν τῶ φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος ἰησοῦ χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8:12. cum vero credidissent Philippo evangelizanti de regno Dei et nomine Iesu Christi baptizabantur viri ac mulieres
But when they had believed Philip preaching of the kingdom of God, in the name of Jesus Christ, they were baptized, both men and women.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: But when they believed Philip - So it is evident that Philip's word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: they believed: Act 8:35-38, Act 2:38, Act 2:41, Act 16:14, Act 16:15, Act 16:31-34; Mat 28:19; Mar 16:15; Rom 10:10; Pe1 3:21
concerning: Act 1:3, Act 11:20, Act 20:21, Act 20:25, Act 28:31; Luk 9:2, Luk 9:60
both: Act 5:14; Co1 11:11; Gal 3:28
John Gill
8:12 But when they believed Philip,.... Though they had been carried away so long with this deceiver, and had been so much attached unto him, and held in admiration of him; yet when Philip came and preached Christ unto them, such was the power that attended his ministry, and such the efficacy of divine grace that was exerted, that they not only gave heed unto him, but believed what he said:
preaching the things concerning the kingdom of God; concerning the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel; and concerning the kingdom of grace, which is spiritual and internal, and which lies not in external things, as meat and drink, but in righteousness, peace, and joy; and concerning the kingdom of glory, the meetness for it, which lies in regenerating grace, and the right unto it, which is the righteousness of Christ:
and the name of Jesus Christ; concerning the person of Christ, as the Son of God: and the offices of Christ, as prophet, priest, and King; and the virtue of his blood, righteousness, and sacrifice, for pardon, justification, and atonement: the Vulgate Latin, Syriac, and Ethiopic versions read this clause, "in the name of Jesus Christ": and connect it with the following words,
they were baptized, both men and women: that is, when, they heard Philip preach the Gospel, and believed in Christ, the sum and substance of it, and made a profession of faith, they were of each sex, both men and women, baptized by immersion, in the name of Jesus Christ.
John Wesley
8:12 But when they believed - What Philip preached, then they saw and felt the real power of God, and submitted thereto.
Robert Jamieson, A. R. Fausset and David Brown
8:12 were baptized, both men and women--the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.
8:138:13: Այլ եւ ինքն Սիմովն հաւատա՛ց, եւ մկրտեալ կանխէ՛ր առ Փիլիպպոս. տեսեալ զնշանսն եւ զմեծամեծ զօրութիւնսն որ լինէին՝ զարմանա՛յր[2280]։ [2280] Ոմանք ՚ի լուս՛՛. ՚ի վերա՝ կանխէր. նշանակեն. ցանկորդէր։ Օրինակ մի. Եւ զմեծամեծ սքանչելագործութիւնսն զոր լինէր, եւ զար՛՛։
13. Ինքը Սիմոնը եւս հաւատաց եւ, մկրտուելով, միշտ Փիլիպպոսի հետ էր լինում. ու տեսնելով այն նշանները եւ մեծամեծ զօրութիւնները, որ կատարւում էին, զարմանում էր:
13 Սիմոն ինքն ալ հաւատաց ու մկրտուելով միշտ Փիլիպպոսի հետ էր եւ տեսնելով այն նշանները ու մեծ զօրութիւնները, որոնք կ’ըլլային՝ կը զարմանար։
Այլ եւ ինքն Սիմովն հաւատաց, եւ մկրտեալ կանխէր առ Փիլիպպոս. տեսեալ զնշանսն եւ զմեծամեծ զօրութիւնսն որք լինէին զարմանայր:

8:13: Այլ եւ ինքն Սիմովն հաւատա՛ց, եւ մկրտեալ կանխէ՛ր առ Փիլիպպոս. տեսեալ զնշանսն եւ զմեծամեծ զօրութիւնսն որ լինէին՝ զարմանա՛յր[2280]։
[2280] Ոմանք ՚ի լուս՛՛. ՚ի վերա՝ կանխէր. նշանակեն. ցանկորդէր։ Օրինակ մի. Եւ զմեծամեծ սքանչելագործութիւնսն զոր լինէր, եւ զար՛՛։
13. Ինքը Սիմոնը եւս հաւատաց եւ, մկրտուելով, միշտ Փիլիպպոսի հետ էր լինում. ու տեսնելով այն նշանները եւ մեծամեծ զօրութիւնները, որ կատարւում էին, զարմանում էր:
13 Սիմոն ինքն ալ հաւատաց ու մկրտուելով միշտ Փիլիպպոսի հետ էր եւ տեսնելով այն նշանները ու մեծ զօրութիւնները, որոնք կ’ըլլային՝ կը զարմանար։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: Уверовал и сам Симон и, крестившись, не отходил от Филиппа; и, видя совершающиеся великие силы и знамения, изумлялся.
8:13  ὁ δὲ σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῶ φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο.
8:13. ὁ (The-one) δὲ (moreover) Σίμων (a-Simon) καὶ (and) αὐτὸς (it) ἐπίστευσεν, (it-trusted-of,"καὶ (and) βαπτισθεὶς (having-been-immersed-to) ἦν (it-was) προσκαρτερῶν (during-toward-unto) τῷ (unto-the-one) Φιλίππῳ, (unto-a-Filippos,"θεωρῶν (surveiling-unto) τε (also) σημεῖα (to-signlets-of) καὶ (and) δυνάμεις (to-abilities) μεγάλας ( to-great ) γινομένας ( to-becoming ) ἐξίστατο . ( it-was-standing-out )
8:13. tunc Simon et ipse credidit et cum baptizatus esset adherebat Philippo videns etiam signa et virtutes maximas fieri stupens admirabaturThen Simon himself believed also and, being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.
13. And Simon also himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed.
Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done:

13: Уверовал и сам Симон и, крестившись, не отходил от Филиппа; и, видя совершающиеся великие силы и знамения, изумлялся.
8:13  ὁ δὲ σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῶ φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο.
8:13. tunc Simon et ipse credidit et cum baptizatus esset adherebat Philippo videns etiam signa et virtutes maximas fieri stupens admirabatur
Then Simon himself believed also and, being baptized, he adhered to Philip. And being astonished, wondered to see the signs and exceeding great miracles which were done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: Simon himself believed also - He was struck with the doctrine and miracles of Philip - he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized.
Continued with Philip, and wondered - ΕξιϚατο, He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that εξιϚατο comes from the same root, εξιϚημι, as the word εξιϚων, in Act 8:9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being Bewitched, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses.
Albert Barnes: Notes on the Bible - 1834
8:13: Then Simon himself believed also - That is, he believed that Jesus had performed miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic; and all that the connection requires us to suppose is that he believed this Jesus had the power of working miracles; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand in opposition when so many were professing to become Christians. People often profess religion because, if they do not, they fear that they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Act 8:18, Act 8:21-23.
And when he was baptized - He was admitted to a "profession" of religion in the same way as others. Philip did not pretend to know the heart; and Simon was admitted because he "professed" his belief. This is all the evidence that ministers of the gospel can now have, and it is no wonder that they, as well Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these:
(1) An impression that Christianity was "true." He seems to have been convinced of this by the miracles of Philip.
(2) the fact that many others were becoming Christians; and "he" went in with the multitude. This is often the case in Rev_ivals of religion.
(3) he was willing to make use of Christianity to advance his own power, influence, and popularity - a thing which multitudes of men of the same mind with Simon Magus have been willing since to do.
He continued ... - It was customary and natural for the disciples to remain with their teachers. See Act 2:42.
And wondered - This is the same word that is translated "bewitched" in Act 8:9, Act 8:11. It means that he was amazed that Philip could "really" perform so much greater miracles than "he" had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners.
Miracles and signs - Greek: signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: Simon: This Simon was probably, as several learned men suppose, the same who is mentioned by Josephus, as persuading Drusilla to leave her husband, and live with Felix.
believed: Act 8:21; Psa 78:35-37, Psa 106:12, Psa 106:13; Luk 8:13; Joh 2:23-25, Joh 8:30, Joh 8:31; Jam 2:19-26
and wondered: Act 3:10, Act 13:44; Hab 1:5; Joh 5:20, Joh 7:21
miracles and signs: Gr. signs and great miracles, Act 8:7; Mar 16:17
Geneva 1599
8:13 (6) Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
(6) The wicked and the highly reprobate are often forced to taste the good gift of God, but they immediately spit it out again.
John Gill
8:13 Then Simon himself believed also,.... With an historical and temporary faith, as that Jesus was the Messiah, &c. or at least he pretended, to believe this, and professed that he did believe, what others did, and Philip preached:
and when he was baptized; upon profession of his faith, which he so artfully made, that Philip could not discover his hypocrisy: but taking him to be a sincere believer, admitted him to baptism: after which,
he continued with Philip; kept close to him, and got into a familiar acquaintance with him; and constantly attended on his ministry, as if he had been a sincere disciple and follower of Christ:
and wondered, beholding the miracles and signs which were done; he was as much amazed at the miraculous performances of Philip, as the inhabitants of Samaria had been at his, which he could observe were real things; and this increased his wonder, and threw him into an ecstasy, that he was scarce himself: whereas he knew that what he did were only sham performances, and legerdemain tricks.
John Wesley
8:13 And Simon believed - That is, was convinced of the truth.
Robert Jamieson, A. R. Fausset and David Brown
8:13 Then Simon himself believed also--Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and . . . was baptized--What a light does this throw on what is called Baptismal Regeneration!
he continued with Philip--"was in constant attendance upon" him.
8:148:14: Իբրեւ լուան որ յԵրուսաղէմ առաքեալքն էին, թէ եւ ՚ի Սամարիա՛յ ընկալան զբանն Աստուծոյ, առաքեցին առ նոսա զՊե՛տրոս եւ զՅովհաննէս.
14. Երբ Երուսաղէմում գտնուող առաքեալները լսեցին, թէ Սամարիայում էլ ընդունել են Աստծու խօսքը, նրանց մօտ ուղարկեցին Պետրոսին եւ Յովհաննէսին,
14 Երուսաղէմի մէջ եղող առաքեալները երբ լսեցին թէ Սամարացիները Աստուծոյ խօսքը ընդուներ են, Պետրոսն ու Յովհաննէսը անոնց ղրկեցին.
Իբրեւ լուան որ յԵրուսաղէմ առաքեալքն էին թէ եւ ի Սամարիա ընկալան զբանն Աստուծոյ, առաքեցին առ նոսա զՊետրոս եւ զՅովհաննէս:

8:14: Իբրեւ լուան որ յԵրուսաղէմ առաքեալքն էին, թէ եւ ՚ի Սամարիա՛յ ընկալան զբանն Աստուծոյ, առաքեցին առ նոսա զՊե՛տրոս եւ զՅովհաննէս.
14. Երբ Երուսաղէմում գտնուող առաքեալները լսեցին, թէ Սամարիայում էլ ընդունել են Աստծու խօսքը, նրանց մօտ ուղարկեցին Պետրոսին եւ Յովհաննէսին,
14 Երուսաղէմի մէջ եղող առաքեալները երբ լսեցին թէ Սամարացիները Աստուծոյ խօսքը ընդուներ են, Պետրոսն ու Յովհաննէսը անոնց ղրկեցին.
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: Находившиеся в Иерусалиме Апостолы, услышав, что Самаряне приняли слово Божие, послали к ним Петра и Иоанна,
8:14  ἀκούσαντες δὲ οἱ ἐν ἱεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ σαμάρεια τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς πέτρον καὶ ἰωάννην,
8:14. Ἀκούσαντες ( Having-heard ) δὲ (moreover,"οἱ (the-ones) ἐν (in) Ἰεροσολύμοις (unto-Hierosoluma') ἀπόστολοι (setees-off,"ὅτι (to-which-a-one) δέδεκται ( it-had-come-to-receive ,"ἡ (the-one) Σαμαρία (a-Samaria,"τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀπέστειλαν (they-set-off) πρὸς (toward) αὐτοὺς (to-them) Πέτρον (to-a-Petros) καὶ (and) Ἰωάνην, (to-an-Ioanes,"
8:14. cum autem audissent apostoli qui erant Hierosolymis quia recepit Samaria verbum Dei miserunt ad illos Petrum et IohannemNow, when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.
14. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

14: Находившиеся в Иерусалиме Апостолы, услышав, что Самаряне приняли слово Божие, послали к ним Петра и Иоанна,
8:14  ἀκούσαντες δὲ οἱ ἐν ἱεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ σαμάρεια τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς πέτρον καὶ ἰωάννην,
8:14. cum autem audissent apostoli qui erant Hierosolymis quia recepit Samaria verbum Dei miserunt ad illos Petrum et Iohannem
Now, when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
14-17: "Самаряне приняли..." - dedektai h Samareia... - точнее слав.: прият Самария - приняла Самария, - общее целое вместо части.

"Послали к ним Петра и Иоанна..." - ("находившиеся в Иерусалиме апостолы"). Здесь целый ряд замечательно важных подробностей. Находившиеся в Иерусалиме апостолы, оставшиеся там, несмотря на гонение, услышали, что Самария yверовала. Этой вере недоставало, однако, важного для того, чтобы верующие могли быть полноправными членами тела Церкви Христовой: они не приняли при крещении Духа Святого - очевидно, потому, что Филипп, крестивший их, не имел, как диакон, апостольской власти на сообщение крещенным Духа Святого. Восполнить это апостолы посылают Петра и Иоанна - двух верховных апостолов. Сонм апостолов здесь, таким образом, действует, как одна собирательная личность, частные члены которой совершенно равноправны, так что даже и верховнейшие из них не считаются и не считают себя выше всего сонма, и, наоборот, даже беспрекословно исполняют его поручения. Исполнение поручения состояло в вознесении молитвы о крещенных и возложения на них рук, каковые действия и низвели на новокрещенных Духа Святого. Отсюда видно знамение таинства миропомазания, которым впоследствии заменилось апостольское возложение рук - для сообщения крещаемым Духа Святого. По поводу этого хорошо говорит Златоуст: "почему они (самаряне) по крещении не получили Духа Святого? Или потому, что Филипп не сообщил Его, - может быть, воздавая тем честь апостолам; или он сам не имел этого дарования (сообщать Духа Св. другим), потому что был из числа 7: диаконов, - последнее можно сказать с большею вероятностью... Он, крещая, не сообщал крещаемым Духа, ибо не имел такой власти; это дарование принадлежало одним только 12-ти... Как, скажут, неужели они (самаряне) не получили Духа (совсем, при крещении)? Они получили Духа отпущения грехов, но Духа знамений еще не получили".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Account of Simon Magus.
14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there--Peter and John. The twelve kept together at Jerusalem (v. 1), and thither these good tidings were brought them that Samaria had received the word of God (v. 14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they advanced and improved those of them that were sincere. It is said (v. 16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See ch. x. 45, 46. This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (v. 8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles must come to do this; and they did it not upon all that were baptized, but upon some of them, and, it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them one gift of the Holy Ghost, and upon others another. See 1 Cor. xii. 4, 8; xiv. 26. Now in order to this, 1. The apostles prayed for them, v. 15. The Spirit is given, not to ourselves only (Luke xi. 13), but to others also, in answer to prayer: I will put my Spirit within you (Ezek. xxxvi. 27), but I will for this be enquired of, v. 37. We may take encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for--for our children, for our friends, for our ministers. We should pray, and pray earnestly, that they may receive the Holy Ghost; for this includes all blessings. 2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spoke with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any, thus give the Holy Ghost by the laying on of hands; but this may intimate to us that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and this was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered (v. 18, 19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more-- (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a different nature from what he himself had practised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divination; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be entrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, v. 20-23.

(1.) Peter shows him his crime (v. 20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.

(2.) He shows him his character, which is inferred from his crime. From every thing that a man says or does amiss we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error as could by no means consist with a state of grace; his offering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, v. 21. "Though thou professest to believe, and art baptized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity: I perceive that thou art so, v. 23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness--odious to God, as that which is bitter as gall is to us. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deut. xxix. 18. The faculties are corrupted, and the mind embittered against all good, Heb. xii. 15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity--bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.

(3.) He reads him his doom in two things--

[1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation: "Dost thou think thou canst bribe us to betray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan." When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed by it--It is the character of the upright man that he shakes his hands from holding, from touching bribes, Isa. xxxiii. 15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: "Thy money will perish and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly and the belly for meats (1 Cor. vi. 13), so goods for money and money for goods, but God shall destroy both it and them--they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luke xvi. 9), which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this."

[2.] He shall come short of the spiritual blessings which he undervalued (v. 21): "Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers." Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (John xiii. 8), no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, v. 22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,

[1.] What it is that he advises him to: He must do his first works. First, He must repent,--must see his error and retract it--must change his mind and way--must be humbled and ashamed for what he has done. His repentance must be particular: "Repent of this, own thyself guilty in this, and be sorry for it." He must lay a load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire towards God, and a confidence in Christ. Simon Magus, as great a man as he thinks himself, shall not be courted into the apostles' communion (how much soever some would think it a reputation to them) upon any other terms than those upon which other sinners are admitted--repentance and prayer.

[2.] What encouragement he gives him to do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There may be a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent: like that (Lam. iii. 29), If so be there may be hope.

[3.] Simon's request to them to pray for him, v. 24. He was startled and put into confusion by that which Peter said, finding that resented thus which he thought would have been embraced with both arms; and he cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, Something well--that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and, this being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in heaven. Secondly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exod. viii. 8; x. 17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented; or, from what is related, he might infer that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judg. v. 11), and so should we.
Adam Clarke: Commentary on the Bible - 1831
8:14: The word of God - The doctrine of the Lord Jesus Christ.
They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.
Albert Barnes: Notes on the Bible - 1834
8:14: They sent - That is, the apostles "deputed" two of their number. This shows conclusively that there was no "chief" or ruler among them. They acted as being equal in authority. The reason why they sent Peter and John was probably that there would be a demand for more labor than Philip could render; a church was to be founded, and it was important that persons of experience and wisdom should be present to organize it, and to build it up. The "harvest" had occurred in Samaria, of which the Saviour spoke Joh 4:35, and it was proper that they should enter into it. In times of Rev_ival there is often more to be done than can be done by the regular servant of a people, and it is proper that he should be aided from abroad.
Peter - This shows that "Peter" had no such authority and primacy as the Roman Catholics claim for him. He exercised no authority in "sending" others, but was himself "sent." He was appointed by their united voice, instead of claiming the power himself of directing "them."
And John - Peter was ardent, hold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent "two" together, as the Saviour had himself done. See the notes on Mar 6:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: when: Act 8:1, Act 11:1, Act 11:19-22, Act 15:4; Th1 3:2
received: Act 2:41, Act 17:11; Mat 13:23; Joh 12:48; Th1 2:13; Th2 2:10
Peter: Act 3:1-3; Gal 2:9
Geneva 1599
8:14 (7) Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
(7) Peter, not chief but as an ambassador sent from the whole company of the apostles, and John his companion, according to the authority which was committed unto them, strengthen, encourage, and build up the churches of Samaria, whose foundation had been laid before by Philip.
John Gill
8:14 Now when the apostles which were at Jerusalem,.... Not that there were some at Jerusalem, and some elsewhere; for they all tarried at Jerusalem, when the rest of the ministers of the word were scattered abroad; though it is possible, that by this time, some of them might have departed from hence; but it seems more probable, that they were as yet all here: these
heard that Samaria had received the word of God; that is, they heard that the Samaritans, who only received the five books of Moses, and that not the Hebrew, but their own copy of them, now received not only the whole Bible, but the Gospel of Christ, as preached by Philip; which they might hear by a letter, or messengers sent from Philip to them, to acquaint them with the success of the Gospel; or from some persons, who had been in those parts: upon which
they sent unto them Peter and John: who were not only fellow apostles, but very familiar and intimate companions; these they sent to confirm the doctrine of Philip, and establish the young converts in it, and to form them into a Gospel church state, and ordain ministers over them.
John Wesley
8:14 And the apostles hearing that Samaria - The inhabitants of that country, had received the word of God - By faith, sent Peter and John - He that sends must be either superior, or at least equal, to him that is sent. It follows that the college of the apostles was equal if not superior to Peter.
Robert Jamieson, A. R. Fausset and David Brown
8:14 the apostles . . . sent Peter and John--showing that they regarded Peter as no more than their own equal.
8:158:15: որք իջեալ կացին յաղօթս ՚ի վերայ նոցա, որպէս զի առցե՛ն զՀոգի Սուրբ[2281]. [2281] Ոմանք. Զի առցեն զՀոգին Սուրբ։
15. որոնք, իջնելով, աղօթում էին նրանց համար, որպէսզի ստանան Սուրբ Հոգին.
15 Որոնք հոն հասնելով՝ աղօթք ըրին անոնց համար, որպէս զի Սուրբ Հոգին առնեն։
որք իջեալ կացին յաղօթս ի վերայ նոցա, որպէս զի առցեն զՀոգին Սուրբ:

8:15: որք իջեալ կացին յաղօթս ՚ի վերայ նոցա, որպէս զի առցե՛ն զՀոգի Սուրբ[2281].
[2281] Ոմանք. Զի առցեն զՀոգին Սուրբ։
15. որոնք, իջնելով, աղօթում էին նրանց համար, որպէսզի ստանան Սուրբ Հոգին.
15 Որոնք հոն հասնելով՝ աղօթք ըրին անոնց համար, որպէս զի Սուրբ Հոգին առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: которые, придя, помолились о них, чтобы они приняли Духа Святаго.
8:15  οἵτινες καταβάντες προσηύξαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον·
8:15. οἵτινες (which-ones) καταβάντες ( having-had-stepped-down ) προσηύξαντο ( they-goodly-held-toward ) περὶ (about) αὐτῶν (of-them) ὅπως (unto-which-whither) λάβωσιν (they-might-have-had-taken) πνεῦμα (to-a-currenting-to) ἅγιον: (to-hallow-belonged)
8:15. qui cum venissent oraverunt pro ipsis ut acciperent Spiritum SanctumWho, when they were come, prayed for them that they might receive the Holy Ghost.
15. who, when they were come down, prayed for them, that they might receive the Holy Ghost:
Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

15: которые, придя, помолились о них, чтобы они приняли Духа Святаго.
8:15  οἵτινες καταβάντες προσηύξαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον·
8:15. qui cum venissent oraverunt pro ipsis ut acciperent Spiritum Sanctum
Who, when they were come, prayed for them that they might receive the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:15: When they were come down - The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city.
Prayed for them, that they might receive the Holy Ghost - It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.
Albert Barnes: Notes on the Bible - 1834
8:15: Were come down - To Samaria. Jerusalem was generally represented as "up," or "higher" than the rest of the land, Mat 20:18; Joh 7:8.
Prayed for them - They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God.
That they might receive the Holy Ghost - The main question here is, what was meant by the Holy Spirit? In Act 8:20, it is called "the gift of God." The following remarks may make this plain:
(1) It was not that gift of the Holy Spirit by which "the soul is converted," for they had this when they believed, Act 8:6. Everywhere the conversion of the sinner is traced to his influence. Compare Joh 1:13.
(2) it was not the ordinary influences of the Spirit by which "the soul is sanctified"; for sanctification is a progressive work, and this was sudden.
(3) it was something that was discernible by "external effects"; for Simon saw Act 8:18 that this was done by the laying on of hands.
(4) the phrase "the gift of the Holy Spirit," and "the descent of the Holy Spirit," signified not merely his "ordinary" influences in converting sinners, but those "extraordinary" influences that attended the first preaching of the gospel - the power of speaking with new tongues Acts 2, the power of working miracles, etc., Act 19:6.
(5) this is further clear from the fact that Simon wished to "purchase" this power, evidently to keep up his influence among the people, and to retain his ascendency as a juggler and sorcerer. But surely Simon would not wish to "purchase" the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things made it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues (compare 1 Cor. 14) and the power of working miracles. And it is further clear that "this" passage should not be adduced in favor of "the rite of confirmation" in the Christian church. For, besides the fact that there are now no "apostles," the thing spoken of here is entirely different from the rite of confirmation. "This" was to confer the extraordinary power of working miracles; "that" is for a different purpose.
If it be asked "why" this power was conferred on the early Christians, it may be replied that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: prayed: Act 2:38; Mat 18:19; Joh 14:13, Joh 14:14, Joh 16:23, Joh 16:24; Phi 1:19
Geneva 1599
8:15 Who, when they were come down, prayed for them, that they might receive the (d) Holy Ghost:
(d) Those excellent gifts which are necessary, especially for those that were to be appointed rulers and governors of the Church.
John Gill
8:15 Who when they were come down,.... To the city of Samaria, where Philip was, and these converts dwelt:
prayed for them; for some of them, unto God:
that they might receive the Holy Ghost; the extraordinary gifts of the Holy Ghost, as to be able to speak with tongues, to prophesy and work miracles: they might pray for them all, that they might have a larger measure of grace, and more spiritual light and knowledge; and that they might be established in the doctrines of the Gospel, and hold fast the profession of their faith unto the end; but it can hardly be thought that they should pray for them all, both men and women, that they might have the above extraordinary gifts, which were not necessary to them all: and that these are meant by the Holy Ghost is clear from what follows, since he was not yet fallen on any of them, which cannot be understood in any other sense; and seeing it was something visible, which Simon could discern, and therefore cannot mean internal grace, and an increase of that.
John Wesley
8:15 The Holy Ghost - In his miraculous gifts? Or his sanctifying graces? Probably in both.
Robert Jamieson, A. R. Fausset and David Brown
8:15 prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; 1Cor 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Acts 10:44, where it followed Peter's preaching; and Acts 19:1-7, where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.
8:168:16: զի ցայնժամ չեւ եւս էր եւ ո՛չ ՚ի վերայ միո՛յ նոցա հասեալ. բայց միայն մկրտեալք էին յանուն Տեառն Յիսուսի[2282]։ [2282] Ոմանք. Զի յայնժամ չեւ։
16. քանի որ մինչեւ այն ժամանակ նրանցից ոչ մէկի վրայ Սուրբ Հոգին դեռ չէր իջել, այլ միայն մկրտուել էին Տէր Յիսուսի անունով:
16 Վասն զի դեռ ո՛եւէ մէկուն վրայ իջած չէր, հապա միայն Տէր Յիսուսին անունովը մկրտուած էին։
զի ցայնժամ չեւ եւս էր եւ ոչ ի վերայ միոյ նոցա հասեալ, բայց միայն մկրտեալք էին յանուն Տեառն Յիսուսի:

8:16: զի ցայնժամ չեւ եւս էր եւ ո՛չ ՚ի վերայ միո՛յ նոցա հասեալ. բայց միայն մկրտեալք էին յանուն Տեառն Յիսուսի[2282]։
[2282] Ոմանք. Զի յայնժամ չեւ։
16. քանի որ մինչեւ այն ժամանակ նրանցից ոչ մէկի վրայ Սուրբ Հոգին դեռ չէր իջել, այլ միայն մկրտուել էին Տէր Յիսուսի անունով:
16 Վասն զի դեռ ո՛եւէ մէկուն վրայ իջած չէր, հապա միայն Տէր Յիսուսին անունովը մկրտուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: Ибо Он не сходил еще ни на одного из них, а только были они крещены во имя Господа Иисуса.
8:16  οὐδέπω γὰρ ἦν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου ἰησοῦ.
8:16. οὐδέπω (not-moreover-unto-whither) γὰρ (therefore) ἦν (it-was) ἐπ' (upon) οὐδενὶ (unto-not-moreover-one) αὐτῶν (of-them) ἐπιπεπτωκός, (having-had-come-to-fall-upon,"μόνον (to-alone) δὲ (moreover) βεβαπτισμένοι ( having-had-come-to-be-immersed-to ) ὑπῆρχον (they-were-firsting-under) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ. (of-an-Iesous)
8:16. nondum enim in quemquam illorum venerat sed baptizati tantum erant in nomine Domini IesuFor he was not as yet come upon any of them: but they were only baptized in the name of the Lord Jesus.
16. for as yet he was fallen upon none of them: only they had been baptized into the name of the Lord Jesus.
For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus:

16: Ибо Он не сходил еще ни на одного из них, а только были они крещены во имя Господа Иисуса.
8:16  οὐδέπω γὰρ ἦν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου ἰησοῦ.
8:16. nondum enim in quemquam illorum venerat sed baptizati tantum erant in nomine Domini Iesu
For he was not as yet come upon any of them: but they were only baptized in the name of the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:16: He was fallen - This expression is several times applied to the Holy Spirit, Act 10:44; Act 11:15. It does not differ materially from the common expression, "The Holy Spirit descended." It means that he came from heaven; and the expression "to fall," applied to his influences, denotes the "rapidity" and "suddenness" of his coming. Compare Act 19:2.
In the name of the Lord Jesus - See the notes on Act 2:38. See also Act 10:48; Act 19:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: he was: Act 10:44-46, Act 11:15-17, Act 19:2
only: Act 2:38, Act 10:47, Act 10:48, Act 19:5, Act 19:6; Mat 28:19; Co1 1:13-15
John Gill
8:16 (For as yet he was fallen upon none of them,.... They had received him as a spirit of illumination and sanctification, and as, a spirit of conversion and faith; they had been regenerated, enlightened, and sanctified by him; and were converted by him, and brought to believe in Christ, and live, by faith upon him; they were baptized believers, and no more; as yet, none of them had gifts qualifying them for the ministry; and still less could any of them speak with tongues, or prophesy, or work miracles; the Holy Ghost had not yet descended on them for such purposes:
only they were baptized in the name of the Lord Jesus: all as yet appeared in them was, that they were believers in Christ, and had been baptized in his name, upon a profession of their faith; and more than this they had been called to, or qualified for: the word "only", does not respect the form of baptism, as if they had been baptized only in the name of Christ; whereas they were doubtless baptized in the name of the Father, and of the Son, and of the Holy Ghost; but refers to baptism itself, which was the only ordinance as yet administered to them.
8:178:17: Յայնժամ եդին զձեռս ՚ի վերայ նոցա՝ եւ առնուին Հոգի Սուրբ։
17. Այն ժամանակ ձեռքները դրեցին նրանց վրայ, եւ նրանք Սուրբ Հոգին ստացան:
17 Այն ատեն ձեռքերնին դրին անոնց վրայ, որ Սուրբ Հոգին առնեն։
Յայնժամ եդին զձեռս ի վերայ նոցա, եւ առնուին Հոգի Սուրբ:

8:17: Յայնժամ եդին զձեռս ՚ի վերայ նոցա՝ եւ առնուին Հոգի Սուրբ։
17. Այն ժամանակ ձեռքները դրեցին նրանց վրայ, եւ նրանք Սուրբ Հոգին ստացան:
17 Այն ատեն ձեռքերնին դրին անոնց վրայ, որ Սուրբ Հոգին առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: Тогда возложили руки на них, и они приняли Духа Святаго.
8:17  τότε ἐπετίθεσαν τὰς χεῖρας ἐπ᾽ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.
8:17. τότε (To-the-one-which-also) ἐπετίθεσαν (they-were-placing-upon) τὰς (to-the-ones) χεῖρας (to-hands) ἐπ' (upon) αὐτούς, (to-them,"καὶ (and) ἐλάμβανον (they-were-taking) πνεῦμα (to-a-currenting-to) ἅγιον. (to-hallow-belonged)
8:17. tunc inponebant manus super illos et accipiebant Spiritum SanctumThen they laid their hands upon them: and they received the Holy Ghost.
17. Then laid they their hands on them, and they received the Holy Ghost.
Then laid they [their] hands on them, and they received the Holy Ghost:

17: Тогда возложили руки на них, и они приняли Духа Святаго.
8:17  τότε ἐπετίθεσαν τὰς χεῖρας ἐπ᾽ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.
8:17. tunc inponebant manus super illos et accipiebant Spiritum Sanctum
Then they laid their hands upon them: and they received the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:17: Then laid they their hands on them - Probably only on some select persons, who were thought proper for public use in the Church. They did not lay hands on all; for certainly no hands in this way were laid on Simon.
Albert Barnes: Notes on the Bible - 1834
8:17: Then laid they their hands ... - This was an act of "prayer," expressing an invocation to God that he would impart the blessing to "them." On "how many" they laid their hands is not said. It is evident that it was not on "all," for they did not thus lay hands on Simon. Perhaps it was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel. It was customary to lay the hands on any person when a "favor" was to be conferred or a blessing imparted. See notes on Mat 9:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: laid: Act 8:18, Act 6:6, Act 9:17, Act 13:3, Act 19:6; Num 8:10, Num 27:18; Ti1 4:14, Ti1 5:22; Ti2 1:6; Heb 6:2
they received: Rom 1:11; Gal 3:2-5
John Gill
8:17 Then laid they their hands on them,.... The Ethiopic version adds, "who had been baptized"; but not upon all of them, men and women, only on some they were directed unto by the Spirit of God; whom he had designed, and now would qualify for the work of the ministry, that so this new church, might be supplied with proper officers, pastors, and teachers, to feed them with knowledge and with understanding, and who might not only have ministerial gifts to qualify them for preaching the Gospel, but extraordinary ones, which would serve for the confirmation of it; and for this purpose the apostles, "both" of them, as the Arabic version reads, laid their hands on them: for it will not seem probable, that they laid their hands upon the women, on such an account; and it will hardly be received, that they should lay their hands on Simon Magus, otherwise he would have received the Holy Ghost too; so that it seems a plain case, that imposition of hands was not used to them all:
and they received the Holy Ghost; that is, they received the gifts of the Holy Ghost; so that they could prophesy and speak with tongues, and heal diseases, and do other wonderful works: and since now these effects have ceased, the rite and ceremony which was peculiar to the apostles as such, it should seem should cease likewise.
8:188:18: Տեսեալ Սիմոնի՝ թէ ձեռն ՚ի վերայ դնելով առաքելոցն՝ տուեա՛լ լինի Հոգի Սուրբ, մատոյց նոցա ինչս՝ եւ ասէ[2283]. [2283] Ոմանք. Զի ձեռս ՚ի վերայ դնե՛՛... Հոգին Սուրբ։
18. Սիմոնը տեսնելով, թէ առաքեալների ձեռք դնելով Սուրբ[17] Հոգին տրւում է, փող տուեց ու ասաց.[17] Յուն. լաւ բն. չունեն Սուրբ բառը:
18 Երբ տեսաւ Սիմոն թէ առաքեալներուն անոնց վրայ ձեռք դնելովը Սուրբ Հոգին կը տրուի, անոնց ստակ տուաւ ու ըսաւ.
Տեսեալ Սիմովնի թէ ձեռս ի վերայ դնելով առաքելոցն` տուեալ լինի Հոգին Սուրբ, մատոյց նոցա ինչս եւ ասէ:

8:18: Տեսեալ Սիմոնի՝ թէ ձեռն ՚ի վերայ դնելով առաքելոցն՝ տուեա՛լ լինի Հոգի Սուրբ, մատոյց նոցա ինչս՝ եւ ասէ[2283].
[2283] Ոմանք. Զի ձեռս ՚ի վերայ դնե՛՛... Հոգին Սուրբ։
18. Սիմոնը տեսնելով, թէ առաքեալների ձեռք դնելով Սուրբ[17] Հոգին տրւում է, փող տուեց ու ասաց.
[17] Յուն. լաւ բն. չունեն Սուրբ բառը:
18 Երբ տեսաւ Սիմոն թէ առաքեալներուն անոնց վրայ ձեռք դնելովը Սուրբ Հոգին կը տրուի, անոնց ստակ տուաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Симон же, увидев, что через возложение рук Апостольских подается Дух Святый, принес им деньги,
8:18  ἰδὼν δὲ ὁ σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα, προσήνεγκεν αὐτοῖς χρήματα
8:18. Ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Σίμων (a-Simon,"ὅτι (to-which-a-one) διὰ (through) τῆς (of-the-one) ἐπιθέσεως (of-a-placing-upon) τῶν (of-the-ones) χειρῶν (of-hands) τῶν (of-the-ones) ἀποστόλων (of-setees-off) δίδοται (it-be-given) τὸ (the-one) πνεῦμα (a-currenting-to) προσήνεγκεν (it-beared-toward) αὐτοῖς (unto-them) χρήματα (to-affordings-to)
8:18. cum vidisset autem Simon quia per inpositionem manus apostolorum daretur Spiritus Sanctus obtulit eis pecuniamAnd when Simon saw that, by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money,
18. Now when Simon saw that through the laying on of the apostles’ hands the Holy Ghost was given, he offered them money,
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money:

18: Симон же, увидев, что через возложение рук Апостольских подается Дух Святый, принес им деньги,
8:18  ἰδὼν δὲ ὁ σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα, προσήνεγκεν αὐτοῖς χρήματα
8:18. cum vidisset autem Simon quia per inpositionem manus apostolorum daretur Spiritus Sanctus obtulit eis pecuniam
And when Simon saw that, by the imposition of the hands of the apostles, the Holy Ghost was given, he offered them money,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
18: "Симон же, увидев..." Очевидно, принятие Св. Духа верующими сопровождалось какими-то видимыми знамениями. Может быть, то были особенные выражения духовного восторга или нечто подобное тому, что было с апостолами и др. верующими в день Пятидесятницы, - во всяком случае, нечто видимое и удобопримечаемое (Злат. ), что и побудило Симона на его безумную попытку.

Возникает любопытный вопрос: принял ли пред тем сам Симон Духа Св. в числе других уверовавших с такими нечистыми побуждениями и намерениями?

По мнению толкователей, Симон еще не успел принять Духа Святого. Вероятно, возложение рук на каждого для низведения Св. Духа требовало немало времени и совершалось по известной очереди. Пораженный очевидными знамениями дарования Духа Святого руковозложением апостолов, Симон, не выжидая своей череды, спешит сделать апостолам свое безумное предложение. "Не ради веры он уверовал, - говорит о нем Феофилакт, - но чтобы и ему творить чудеса. Как он думал творить чудеса? Сам он обольщал, а также укрощал беснуемых, а потому думал, что и апостолы подобно ему пользуются каким-либо искусством. Потому он и деньги давал. Опять потому же, чтобы не лишиться сего дара, он постоянно находился при Филиппе..."

Что же касается того, как мог человек с такими нечистыми намерениями оказаться в числе уверовавших, - этот вопрос прекрасно решает св. Златоуст: "недуг был в Симоне с давнего времени; оттого он и при крещении не освобождается от него. Как же крестили его? Так же, как и Христос избрал Иуду..."
Adam Clarke: Commentary on the Bible - 1831
8:18: When Simon saw, etc. - By hearing these speak with different tongues and work miracles.
He offered them money - Supposing that the dispensing this Spirit belonged to them - that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.
Albert Barnes: Notes on the Bible - 1834
8:18: Simon saw ... - That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. See the notes on Act 8:15.
He offered them money - He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. People commonly employ the tricks of legerdemain for the purpose of making money, and it seems probable that such had been the design of Simon. He saw that if he could communicate to "others" this power; if he could confer on "them" the talent of speaking other languages, it might be turned to vast account, and he sought, therefore, to purchase it of the apostles. From this act of Simon we have derived our word "simony," to denote the buying and selling of ecclesiastical preferment, or church offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: he offered: Kg2 5:15, Kg2 5:16, Kg2 8:9; Eze 13:19; Mat 10:8; Ti1 6:5
Geneva 1599
8:18 (8) And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
(8) Covetousness and the seeking of glory at length remove the hypocrites from their dens.
John Gill
8:18 And when Simon saw,.... Whence it appears, that the Holy Ghost, or his gifts, which were received by imposition of hands, were something visible and discernible; and so something external, and not internal; otherwise they would have been out of Simon's reach, and would not have fallen under his notice; but he saw,
that through laying on of the apostles' hands, the Holy Ghost was given: he saw, that upon this men began to prophesy, and to speak with divers tongues they had never learned, and to work miracles, cure men of their diseases, and the like: and when he observed this,
he offered them money; to purchase such a power of conferring the like gifts, on whomsoever he should lay his hands: hence buying and selling spiritual things, or what relate thereunto, are commonly called "simony": a vice which has greatly prevailed in the church of Rome, and among its popes; and who therefore may be more properly called the successors of Simon Magus, than of Simon Peter.
John Wesley
8:18 Simon offered them money - And hence the procuring any ministerial function, or ecclesiastical benefice by money, is termed Simony.
Robert Jamieson, A. R. Fausset and David Brown
8:18 offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
8:198:19: Տո՛ւք եւ ինձ զիշխանութիւնս զայս, զի յոյր վերայ դնիցեմ զձեռս՝ առցէ՛ զՀոգի Սուրբ։ Եւ Պե՛տրոս ասէ ցնա[2284]. [2284] Ոմանք. Տուք ինձ զիշխանութիւնդ զայդ... առցէ Հոգի Սուրբ։
19. «Ինձ էլ տուէք այս իշխանութիւնը, որպէսզի, ում վրայ որ ձեռքս դնեմ, Սուրբ Հոգին ստանայ»:
19 «Ինծի՛ ալ այս իշխանութիւնը տուէք, որպէս զի որո՛ւ վրայ ձեռք դնեմ՝ անիկա Սուրբ Հոգին առնէ»։
Տուք եւ ինձ զիշխանութիւնս զայս, զի յոյր վերայ դնիցեմ զձեռս` առցէ Հոգի Սուրբ:

8:19: Տո՛ւք եւ ինձ զիշխանութիւնս զայս, զի յոյր վերայ դնիցեմ զձեռս՝ առցէ՛ զՀոգի Սուրբ։ Եւ Պե՛տրոս ասէ ցնա[2284].
[2284] Ոմանք. Տուք ինձ զիշխանութիւնդ զայդ... առցէ Հոգի Սուրբ։
19. «Ինձ էլ տուէք այս իշխանութիւնը, որպէսզի, ում վրայ որ ձեռքս դնեմ, Սուրբ Հոգին ստանայ»:
19 «Ինծի՛ ալ այս իշխանութիւնը տուէք, որպէս զի որո՛ւ վրայ ձեռք դնեմ՝ անիկա Սուրբ Հոգին առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: говоря: дайте и мне власть сию, чтобы тот, на кого я возложу руки, получал Духа Святаго.
8:19  λέγων, δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας λαμβάνῃ πνεῦμα ἅγιον.
8:19. λέγων (forthing,"Δότε (Ye-should-have-had-given) κἀμοὶ (unto-and-I) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ταύτην (to-the-one-this) ἵνα (so) ᾧ (unto-which) ἐὰν (if-ever) ἐπιθῶ (I-might-have-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) λαμβάνῃ (it-might-take) πνεῦμα (to-a-currenting-to) ἅγιον. (to-hallow-belonged)
8:19. dicens date et mihi hanc potestatem ut cuicumque inposuero manus accipiat Spiritum Sanctum Petrus autem dixit ad eumSaying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:
19. saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost.
Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost:

19: говоря: дайте и мне власть сию, чтобы тот, на кого я возложу руки, получал Духа Святаго.
8:19  λέγων, δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας λαμβάνῃ πνεῦμα ἅγιον.
8:19. dicens date et mihi hanc potestatem ut cuicumque inposuero manus accipiat Spiritum Sanctum Petrus autem dixit ad eum
Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: Act 8:9-11, Act 8:17; Mat 18:1-3; Luk 14:7-11; Joh 5:44; Co1 15:8, Co1 15:9; Jo3 1:9
John Gill
8:19 Saying, give me also this power,.... He does not ask them to lay their hands on him, that he might receive the Holy Ghost, and have these gifts to exercise himself, but that he might have the power of conferring them on others:
that on whomsoever I lay hands, he may receive the Holy Ghost; in which he discovered his ambition and avarice: his ambition, that he might be above Philip; who though he had these gifts, yet had not a power to lay on hands, and thereby convey them unto others; he perceived that this was purely apostolical; and indeed, what he requested was more than what the apostles could do; for though upon their prayers, and through the imposition of their hands, the gifts of the Spirit were bestowed upon men; yet they never could, nor did give a power to others, to do as they did; and his avarice prompted him to this, that he might make gain of it; not by doing miracles himself, but by conveying a power to others to do them.
Robert Jamieson, A. R. Fausset and David Brown
8:19 that on whomsoever I lay hands, he may receive the Holy Ghost--Spiritual ambition here shows itself the key to this wretched man's character.
8:208:20: Արծաթ քո ընդ քեզ լիցի ՚ի կորո՛ւստ, զի զպարգեւսն Աստուծոյ համարեցար ընչիւք ստանալ[2285]։ [2285] Ոմանք. Զի զպարգեւն Աստուծոյ։
20. Պետրոսը նրան ասաց. «Քո արծաթը թող քեզ հետ կորչի, քանի որ կարծեցիր, թէ Աստծու պարգեւները կարելի է փողով ստանալ.
20 Պետրոս ըսաւ անոր. «Քու արծաթդ քեզի հետ թող կորսուի, վասն զի Աստուծոյ պարգեւը կարծեցիր թէ ստակո՞վ կ’առնուի։
Եւ Պետրոս ասէ ցնա. Արծաթ քո ընդ քեզ լիցի ի կորուստ, զի զպարգեւսն Աստուծոյ համարեցար ընչիւք ստանալ:

8:20: Արծաթ քո ընդ քեզ լիցի ՚ի կորո՛ւստ, զի զպարգեւսն Աստուծոյ համարեցար ընչիւք ստանալ[2285]։
[2285] Ոմանք. Զի զպարգեւն Աստուծոյ։
20. Պետրոսը նրան ասաց. «Քո արծաթը թող քեզ հետ կորչի, քանի որ կարծեցիր, թէ Աստծու պարգեւները կարելի է փողով ստանալ.
20 Պետրոս ըսաւ անոր. «Քու արծաթդ քեզի հետ թող կորսուի, վասն զի Աստուծոյ պարգեւը կարծեցիր թէ ստակո՞վ կ’առնուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: Но Петр сказал ему: серебро твое да будет в погибель с тобою, потому что ты помыслил дар Божий получить за деньги.
8:20  πέτρος δὲ εἶπεν πρὸς αὐτόν, τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.
8:20. Πέτρος (A-Petros) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτόν (to-it,"Τὸ (The-one) ἀργύριόν (a-silverlet) σου (of-thee) σὺν (together) σοὶ (unto-THEE) εἴη (it-may-be) εἰς (into) ἀπώλειαν, (to-a-destructing-off-of,"ὅτι (to-which-a-one) τὴν (to-the-one) δωρεὰν (to-a-gift) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐνόμισας (thou-parceleed-to) διὰ (through) χρημάτων (of-affordings-to) κτᾶσθαι . ( to-possess-unto )
8:20. pecunia tua tecum sit in perditionem quoniam donum Dei existimasti pecunia possideriKeep thy money to thyself, to perish with thee: because thou hast thought that the gift of God may be purchased with money.
20. But Peter said unto him, Thy silver perish with thee, because thou hast thought to obtain the gift of God with money.
But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money:

20: Но Петр сказал ему: серебро твое да будет в погибель с тобою, потому что ты помыслил дар Божий получить за деньги.
8:20  πέτρος δὲ εἶπεν πρὸς αὐτόν, τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.
8:20. pecunia tua tecum sit in perditionem quoniam donum Dei existimasti pecunia possideri
Keep thy money to thyself, to perish with thee: because thou hast thought that the gift of God may be purchased with money.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Серебро твое да будет в погибель с тобою.... " выражение угрозы, с указанием на гибельность поступка Симона, если он не сознает сего.
Adam Clarke: Commentary on the Bible - 1831
8:20: Thy money perish with thee - This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.
That the gift of God may be purchased - Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fullness!
Albert Barnes: Notes on the Bible - 1834
8:20: Thy money perish with thee - This is expressive of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle's contempt for the "money," as if he regarded it as of no value. "Let your money go to destruction. We abhor your impious offer. We can freely see "any" amount of money destroyed before we will be tempted to sell the gift of the Holy Spirit. But there was here also an expression of his belief that "Simon" also would perish. It was a declaration that he was hastening to ruin, and as if this was certain, Peter says, let your money perish "too."
The gift of God - That which he has "given," or conferred as a favor. The idea was absurd that what God himself gave as a sovereign could be purchased. It was "impious" to think of attempting to buy with worthless gold what was of so inestimable value. The "gift of God" here means the extraordinary influences of the Holy Spirit, Act 10:45; Act 11:17. How can we pay a "price" to God? All that "we" can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have "nothing" which we can present for his favors. And yet there are many who seek to "purchase" the favor of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not "purchase" his favor. Salvation, like every other blessing, will be "his gift"; and if ever received, we must be willing to accept it on his own terms; at his own time; in his own way. We are without merit; and if saved, it will be by the sovereign grace of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Thy: Act 1:18; Deu 7:26; Jos 7:24, Jos 7:25; Kg2 5:26, Kg2 5:27; Dan 5:17; Hab 2:9, Hab 2:10; Zac 5:4; Mat 27:3-5; Ti1 6:9; Jam 5:3; Pe2 2:14-17; Rev 18:15
thou: Act 8:22; Deu 15:9; Kg2 5:15, Kg2 5:16; Pro 15:26; Mat 15:19
the gift: Act 2:38, Act 10:45, Act 11:17; Mat 10:8
Geneva 1599
8:20 (9) But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
(9) They are the successors of Simon Magus, and not Simon Peter, who either buy or sell holy things.
John Gill
8:20 But Peter said to him,.... With great abhorrence and indignation, resenting and detesting his proposal:
thy money perish with thee; or "go into destruction with thee"; signifying, that he would not touch his money, or have anything to do with that or him either, in any such way: the words do not so much design an imprecation on his person, as an abhorrence of his sin; and rather show what his sin deserved than what he desired might be; for the apostle did not simply wish his damnation, since he afterwards exhorts him to repentance, and to pray for forgiveness; but threatens, and even predicts what would be his case, should he live and die in such a state, in which he appeared to be:
because thou hast thought that the gift of God; the Holy Ghost, and his extraordinary gifts, which are freely given, when and to whom the Lord himself pleases:
may be purchased with money; he appears to have a wrong notion of the Spirit of God and his gifts, and of the grace of in bestowing them; as well as a wicked design of purchasing them with money, in order to sell them again; so that it was a sullying and lessening of the grace of God, as well as seeking himself, his own ambition, and filthy lucre: and let such observe how near they come to his sin, who seek to obtain the grace of justification, and the free gift of eternal life, by their own works.
Robert Jamieson, A. R. Fausset and David Brown
8:20 Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself (Mt 16:23).
8:218:21: Ո՛չ գոյ մասն եւ վիճակ ՚ի բանիդ յայդմիկ. քանզի սիրտ քո ո՛չ է ուղիղ առաջի Աստուծոյ[2286]։ [2286] Օրինակ մի. Մասն եւ բաժին յիրիդ յայդմիկ։
21. դու այդ բանում մաս ու բաժին չունես, քանի որ քո սիրտը Աստծու առաջ ուղիղ չէ:
21 Դուն այդ բանին մէջ մաս ու բաժին չունիս, վասն զի քու սիրտդ Աստուծոյ առջեւ շիտակ չէ։
Ոչ գոյ քեզ մասն եւ վիճակ ի բանիդ յայդմիկ, քանզի սիրտ քո ոչ է ուղիղ առաջի Աստուծոյ:

8:21: Ո՛չ գոյ մասն եւ վիճակ ՚ի բանիդ յայդմիկ. քանզի սիրտ քո ո՛չ է ուղիղ առաջի Աստուծոյ[2286]։
[2286] Օրինակ մի. Մասն եւ բաժին յիրիդ յայդմիկ։
21. դու այդ բանում մաս ու բաժին չունես, քանի որ քո սիրտը Աստծու առաջ ուղիղ չէ:
21 Դուն այդ բանին մէջ մաս ու բաժին չունիս, վասն զի քու սիրտդ Աստուծոյ առջեւ շիտակ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: Нет тебе в сем части и жребия, ибо сердце твое неправо пред Богом.
8:21  οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῶ λόγῳ τούτῳ, ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ.
8:21. οὐκ (Not) ἔστιν (it-be) σοι (unto-thee) μερὶς (a-portioning) οὐδὲ (not-moreover) κλῆρος (a-lot) ἐν (in) τῷ (unto-the-one) λόγῳ (unto-a-forthee) τούτῳ, (unto-the-one-this) ἡ ( the-one ) γὰρ (therefore) καρδία ( a-heart ) σου (of-thee) οὐκ ( not ) ἔστιν ( it-be ) εὐθεῖα ( straight ) ἔναντι ( in-ever-a-one ) τοῦ ( of-the-one ) θεοῦ . ( of-a-Deity )
8:21. non est tibi pars neque sors in sermone isto cor enim tuum non est rectum coram DeoThou hast no part nor lot in this matter. For thy heart is not right in the sight of God.
21. Thou hast neither part nor lot in this matter: for thy heart is not right before God.
Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God:

21: Нет тебе в сем части и жребия, ибо сердце твое неправо пред Богом.
8:21  οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῶ λόγῳ τούτῳ, ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ.
8:21. non est tibi pars neque sors in sermone isto cor enim tuum non est rectum coram Deo
Thou hast no part nor lot in this matter. For thy heart is not right in the sight of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "Нет в тебе в сем части и жребия..." - ouk esti soi meriV oude klhroV en t logw toutw..." - "несть ти части ни жребия в словеси сем...", т. е. в том, о чем ты говоришь, - в получении Духа Святого. Ни части, в размере той, какая даруется всем верующим, ни целого жребия в той мере, в какой обладаем мы, апостолы, ты не получишь, - как бы так говорит Петр Симону.

"Сердце твое неправо пред Богом...", как одержимое нечистыми побуждениями, мыслящее и нечистые средства для достижения своих нечистых стремлений.
Adam Clarke: Commentary on the Bible - 1831
8:21: Thou hast neither part nor lot in this matter - Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, etc., see proved in the note on Num 26:55 (note).
Thy heart is not right - It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much.
Albert Barnes: Notes on the Bible - 1834
8:21: Neither part - You have no "portion" of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the "part" of an inheritance which falls to one when it is divided.
Nor lot - This word means properly a portion which "falls" to one when an estate, or when spoil in war is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by "lot." The two words denote "emphatically" that he was in no sense a partaker of the favor of God.
In this matter - Greek: in this "word"; that is, thing. That which is referred to here is the religion of Christ. Simon was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but "one" act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the "whole character"; it may evince the "governing" motives; it may show traits of character utterly "inconsistent" with true religion; and then it is as certain a criterion as any long series of acts.
Thy heart - Your "affections," or "governing motives"; your principle of conduct. Comp, Kg2 10:15. You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world.
In the sight of God - That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure; and does "God" see there the exercise of holy, sincere, and benevolent affections toward him? God "knows" the motives; and with unerring certainty he will judge, and with unerring justice he will fix our doom according to the affections of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: hast: Jos 22:25; Eze 14:3; Rev 20:6, Rev 22:19
for: Ch2 25:2; Psa 36:1, Psa 78:36, Psa 78:37; Hab 2:4; Mat 6:22-24; Joh 21:17; Heb 4:13; Rev 2:23
Geneva 1599
8:21 Thou hast neither part nor lot in this (e) matter: for thy heart is not (f) right in the sight of God.
(e) In this doctrine which I preach.
(f) Is not upright indeed and without the concealing of hypocritical motives.
John Gill
8:21 Thou hast neither part nor lot in this matter,.... Or business of the gift of the Holy Ghost; signifying, that as he had not the grace of the Spirit of God implanted in him, so he should not have any of the gifts of the Spirit bestowed on him; and much less a power of communicating them to others, through laying on of hands: or "in this word"; the word of the Gospel, preached by the apostles; and in any of the blessings published in it, as the forgiveness of sins, a justifying righteousness, and eternal life; and so the Syraic version renders it, "in this faith"; neither in the grace of faith, nor in the doctrine of faith: it seems to answer to a way of speaking frequently used among the Jews, that such and such persons, , "have no part or lot", in the world to come (i). The Ethiopic version reads, "because of this thy word"; because for his money, he had desired to have a power of bestowing the Holy Ghost on persons, through the imposition of his hands; which showed he had no share in the grace of God, and would have no part in eternal life, thus living and dying:
for thy heart is not right in the sight of God; he had not a clean heart, nor a right spirit created in him; he had not true principles of grace wrought in him; his heart was full of covetousness, ambition, and hypocrisy; he had no good designs, ends, and aims, in what he said and did; in his profession of faith, in his baptism, in his attendance on Philip's ministry, and in his request for the above power, of conferring the Holy Ghost: his view was not the spread and confirmation of the Gospel, or the enlargement of the kingdom and interest of Christ, and the glory of God, but his own applause and worldly interest; and therefore, however he might be thought of by men, to be a good and disinterested man, he was otherwise in the sight of God, who is the searcher of the heart, and the trier of the reins of the children of men.
(i) Misn. Sanhedrin, c. 11. sect. 1.
John Wesley
8:21 Thou hast neither part - By purchase, nor lot - Given gratis, in this matter - This gift of God. For thy heart is not right before God - Probably St. Peter discerned this long before he had declared it; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts of all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not; though he was not inferior to the chief of the apostles. Otherwise he would not have suffered the illness of Epaphroditus to have brought him so near to death, Phil 2:25-27; nor have left so useful a fellow labourer as Trophimus sick at Miletus, Ti2 4:20.
Robert Jamieson, A. R. Fausset and David Brown
8:21 Thou hast neither part nor lot . . . thy heart is not fight, &c.--This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
8:228:22: Ապաշաւեա՛ դու ՚ի չարեացդ քո յայդցանէ, եւ աղաչեա՛ զՏէր. թերեւս թողութի՛ւն լիցի քեզ ՚ի մեղմեխ խորհրդոց սրտի քոյ[2287]։ [2287] Օրինակ մի. ՚Ի մեղմէ խրհրդոց։ Ոմանք. ՚Ի չարեաց քոց յայդցանէ։
22. Դու քո այդ չարութեան համար ապաշխարի՛ր եւ աղաչի՛ր Տիրոջը, թերեւս քո սրտի նենգ խորհուրդները քեզ ներուեն.
22 Ուստի այդ չարութենէդ զեղջի եկուր ու Աստուծոյ աղաչէ՛, թերեւս ներուի քեզի քու սրտիդ չար խորհուրդը։
Ապաշաւեա դու ի չարեացդ քոց յայդցանէ, եւ աղաչեա զՏէր, թերեւս թողութիւն լիցի քեզ ի մեղմեխ խորհրդոց սրտի քո:

8:22: Ապաշաւեա՛ դու ՚ի չարեացդ քո յայդցանէ, եւ աղաչեա՛ զՏէր. թերեւս թողութի՛ւն լիցի քեզ ՚ի մեղմեխ խորհրդոց սրտի քոյ[2287]։
[2287] Օրինակ մի. ՚Ի մեղմէ խրհրդոց։ Ոմանք. ՚Ի չարեաց քոց յայդցանէ։
22. Դու քո այդ չարութեան համար ապաշխարի՛ր եւ աղաչի՛ր Տիրոջը, թերեւս քո սրտի նենգ խորհուրդները քեզ ներուեն.
22 Ուստի այդ չարութենէդ զեղջի եկուր ու Աստուծոյ աղաչէ՛, թերեւս ներուի քեզի քու սրտիդ չար խորհուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Итак покайся в сем грехе твоем, и молись Богу: может быть, опустится тебе помысел сердца твоего;
8:22  μετανόησον οὗν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·
8:22. μετανόησον (Thou-should-have-considered-with-unto) οὖν (accordingly) ἀπὸ (off) τῆς (of-the-one) κακίας (of-a-disrupting-unto) σου (of-thee) ταύτης, (of-the-one-this,"καὶ (and) δεήθητι (thou-should-have-been-binded) τοῦ (of-the-one) κυρίου (of-Authority-belonged) εἰ (if) ἄρα (thus) ἀφεθήσεταί (it-shall-be-sent-off) σοι (unto-thee) ἡ (the-one) ἐπίνοια (a-considering-upon-unto) τῆς (of-the-one) καρδίας (of-a-heart) σου: (of-thee)
8:22. paenitentiam itaque age ab hac nequitia tua et roga Deum si forte remittatur tibi haec cogitatio cordis tuiDo penance therefore for this thy wickedness: and pray to God, that perhaps this thought of thy heart may be forgiven thee.
22. Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee.
Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee:

22: Итак покайся в сем грехе твоем, и молись Богу: может быть, опустится тебе помысел сердца твоего;
8:22  μετανόησον οὗν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·
8:22. paenitentiam itaque age ab hac nequitia tua et roga Deum si forte remittatur tibi haec cogitatio cordis tui
Do penance therefore for this thy wickedness: and pray to God, that perhaps this thought of thy heart may be forgiven thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
22: "Может быть, опустится тебе помысл сердца твоего..." Этим указывается на тяжесть греха Симонова, требующего для прощения особо усиленных молитв и покаяния.

"Помысл сердца твоего..." - приведенное выше сознательное намерение купить дар божий за деньги, возможное лишь при другом Богохульном помысле, что Бог способен торговать Своими дарами.
Adam Clarke: Commentary on the Bible - 1831
8:22: Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.
If perhaps the thought of thine heart may be forgiven thee - His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.
Albert Barnes: Notes on the Bible - 1834
8:22: Repent, therefore - Here we may remark:
(1) That Simon was at this time an unconverted sinner.
(2) that the command was given to him "as such."
(3) that he was required to "do the thing"; not to wait or seek merely, but actually to repent.
(4) that this was to be the "first step" in his conversion. He was not even directed to "pray" first, but his first indispensable work was to "repent"; that is, to exercise proper sorrow for this sin, and to "abandon" his plan or principle of action.
And this shows:
(1) that all sinners are to be exhorted to "repent," as their first work. They are not to be told to "wait," and "read," and "pray," in the expectation that repentance will be "given" them. With such helps as they can obtain, they are to "do the thing."
(2) prayer will not be acceptable or heard unless the sinner comes "repenting"; that is, unless he regrets his sin, and "desires" to forsake it. Then, and then only, will he be heard. When he comes "loving" his sins, and resolving still to practice them, God will not hear him. When he comes "desirous" of forsaking them, grieved that he is guilty, and "feeling" his need of help, God will hear his prayer. See Isa 1:15; Mic 3:4; Pro 1:28; Psa 66:18.
And pray God - Having a "desire" to forsake the sin, and to be pardoned, "then" pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it. This shows that a sinner "ought" to pray, and "how" he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. Compare Dan 4:27.
If perhaps - There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents "another" important principle in regard to the conduct of sinners. They are to be directed to repent; not because they have the "promise" of forgiveness, and not because they "hope" to be forgiven, but because sin "is a great evil," and because it is "right" and "proper" that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. they are to repent of sin, and then they are to feel, not that they have any claim on God, but that they are dependent upon Him, and must be saved or lost at His will. They are not to suppose that their tears will purchase forgiveness, but that they lie at the footstool of mercy, and that there is hope - not certainty - that God will forgive. The language of the humbled sinner is:
"Perhaps he will admit my plea,
Perhaps will hear my prayer;
But if I perish I will pray,
And perish only there.
"I can but perish if I go;
I am resolved to try;
For if I stay away, I
Know I shall foRev_er die."
The thought ... - Your "purpose," or "wish." "Thoughts" may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Repent: Act 2:38, Act 3:19, Act 17:30; Rom 2:4; Ti2 2:25, Ti2 2:26; Rev 2:21
pray: Act 9:11; Deu 4:29, Deu 4:30; Kg1 8:47, Kg1 8:48; Ch2 33:12, Ch2 33:13; Isa 55:6, Isa 55:7; Amo 5:6; Mat 7:7, Mat 7:8; Luk 11:9-13; Rev 3:17, Rev 3:18
if: Dan 4:27; Joe 2:13, Joe 2:14; Amo 5:15; Jon 1:6, Jon 3:9; Ti2 2:25
the thought: Act 8:20; Heb 4:12
Geneva 1599
8:22 (10) Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
(10) We must hope well even for the vilest sinners, as long as and as much as we can.
John Gill
8:22 Repent therefore of this thy wickedness,.... For a great piece of wickedness it was, to offer money for the gift of the Holy Ghost, and to imagine, that could be purchased with money; and what made the wickedness still greater was, the evil design he had in this, to advance himself in opposition to Christ and his apostles, as he afterwards did; and when the apostle puts him upon repentance, his view is to show the heinousness of his crime, the need he stood in of repentance, and that without it, his case must be miserable:
and pray God, if perhaps the thought of thine heart may be forgiven thee; though he was in a state of nature, the apostle exhorts him to the duty of prayer; for prayer is a natural duty, and binding upon all men, though none but a spiritual man can perform it in a spiritual way: and though this sin of Simon's was a very heinous one, and came very near unto, and looked very much like the sin against the Holy Ghost, yet it was not the unpardonable one; it might be pardoned by the grace of God, and through the blood of Christ; and therefore Peter, who wished his salvation and not his damnation, put him upon prayer for it; which was possible, though difficult, but not certain: the apostle says not this, as doubting; if it was a case wholly to be despaired of, then he would not have directed him to the means; and yet the wickedness was so horribly great, and he in such a wretched hardened state, that there was no great hope or expectation of his repentance, and so of the application of pardon to him: however, this advice was not given ironically: Peter was too grave and serious to speak sarcastically, or break a jest upon a man in such circumstances; whom no doubt he heartily pitied, though he abhorred his sin: the Syriac version renders it, "the deceit of thine heart": and the Ethiopic version, "the evil thought of thine heart"; and such it was.
John Wesley
8:22 Repent - if perhaps the thought of thy heart may be forgiven thee - Without all doubt if he had repented, he would have been forgiven. The doubt was, whether he would repent. Thou art in the gall of bitterness - In the highest degree of wickedness, which is bitterness, that is, misery to the soul; and in the bond of iniquity - Fast bound therewith.
Robert Jamieson, A. R. Fausset and David Brown
8:22 Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven--this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.
8:238:23: Քանզի ՚ի դառնութիւն մաղձի, եւ ՚ի կնճիռն անիրաւութեան տեսանեմ զքեզ։
23. քանի որ մաղձի դառնութեան եւ անիրաւութեան կապանքների մէջ եմ տեսնում քեզ»:
23 Վասն զի ես քեզ մաղձի դառնութեան մէջ եւ անիրաւութեան կապին մէջ կը տեսնեմ»։
Քանզի ի դառնութիւն մաղձի եւ ի կնճիռն անիրաւութեան տեսանեմ զքեզ:

8:23: Քանզի ՚ի դառնութիւն մաղձի, եւ ՚ի կնճիռն անիրաւութեան տեսանեմ զքեզ։
23. քանի որ մաղձի դառնութեան եւ անիրաւութեան կապանքների մէջ եմ տեսնում քեզ»:
23 Վասն զի ես քեզ մաղձի դառնութեան մէջ եւ անիրաւութեան կապին մէջ կը տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: ибо вижу тебя исполненного горькой желчи и в узах неправды.
8:23  εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
8:23. εἰς (into) γὰρ (therefore) χολὴν ( to-a-bile ) πικρίας ( of-a-bittering-unto ) καὶ (and) σύνδεσμον ( to-a-tying-together-of ) ἀδικίας ( of-an-un-coursing-unto ) ὁρῶ (I-discern-unto) σε (to-thee) ὄντα. (to-being)
8:23. in felle enim amaritudinis et obligatione iniquitatis video te esseFor I see thou art in the gall of bitterness and in the bonds of iniquity.
23. For I see that thou art in the gall of bitterness and in the bond of iniquity.
For I perceive that thou art in the gall of bitterness, and [in] the bond of iniquity:

23: ибо вижу тебя исполненного горькой желчи и в узах неправды.
8:23  εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
8:23. in felle enim amaritudinis et obligatione iniquitatis video te esse
For I see thou art in the gall of bitterness and in the bonds of iniquity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Вижу тебя исполненного..." - eiV gar colhn pikriaV kai sundesmon adikiaV or se onta... - лучше слав.: "в желчи бо горести и союз неправды зрю тя суща..." Вижу тебя в желчи горькой и узах неправды. Как желчь горька и ядовита, так и твои слова, твое намерение, твоя душа, способная на такие мысли и речи, и не просто способная на это, но при этом еще и неспособная на обратное этому - наилучший образ мыслей и действий. Как желчь самую горькую и ядовитую издавала, по мнению древних, змея, так и человек, способный дать столь горькую желчь мыслей и намерений, должен был дойти до особенно печального и опасного нравственного состояния.
Adam Clarke: Commentary on the Bible - 1831
8:23: The gall of bitterness - A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, etc., etc., which it produces. In Deu 29:18, idolatry and its consequences are expressed, by having among them a root that beareth Gall and Wormwood. And in Heb 12:15, some grievous sin is intended, when the apostle warns them, lest any root of Bitterness springing up, trouble you, and thereby many be defiled.
Bond of iniquity - An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.
Albert Barnes: Notes on the Bible - 1834
8:23: For I perceive - That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin "may" as certainly show that there is no true piety as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the "heart"; but he judged, as all other people would, by the act.
In the gall - This word denotes properly "bile," or "that bitter, yellowish-green fluid that is secreted in the liver." Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of "bitterness" of mind, etc.
Of bitterness - This is a Hebraism; the usual mode of expressing the "superlative," and means "excessive bitterness." The phrase is used respecting idolatry Deu 29:18, "Lest there should be among you a root that beareth gall and wormwood." A similar expression occurs in Heb 12:15, "Lest any root of bitterness springing up, trouble you." "Sin" is thus represented as a "bitter" or poisonous thing; a tiring not only "unpleasant" in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants, Jer 2:19, "It is an evil and bitter thing that thou hast forsaken the Lord thy God"; Jer 4:18; Rom 3:14, "Whose mouth is full of cursing and bitterness"; Eph 4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.
Bond of iniquity - Or, that thou art "bound by" iniquity. That is, that it has the rule over you, and "binds" you as a captive. Sin is often thus represented as "bondage" and "captivity," Psa 116:16; Pro 5:22, "He shall be holden with the cords of his sins"; Rom 7:23-24. These expressions prove conclusively that Simon was a stranger to religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: the gall: Deu 29:18-20, Deu 32:32, Deu 32:33; Job 20:14; Jer 4:18, Jer 9:15; Lam 3:5, Lam 3:19; Heb 12:15
the bond: Psa 116:16; Pro 5:22; Isa 28:22; Joh 8:34; Rom 6:17-22; Tit 3:3; Pe2 2:4, Pe2 2:19
Geneva 1599
8:23 For I perceive that thou art in the (g) gall of bitterness, and [in] the (h) bond of iniquity.
(g) He calls the inward malice of the heart and the venomous and demonic wickedness with which the magician was wholly filled with the gall of bitterness: and he is said to be in the gall, as though he were wholly overwhelmed with gall, and buried in it.
(h) Entangled in the bonds of iniquity.
John Gill
8:23 For I perceive that thou art in the gall of bitterness,.... Alluding to Deut 29:18 with which compare Heb 12:15 and signifying, that he was in a state of nature and unregeneracy; under the power and dominion of covetousness, ambition, and hypocrisy; and in a way pernicious to himself, infectious to others, and ungrateful to God, and to good men; and that instead of the root of the matter, the truth of grace being in him, there was nothing in him but the bitter root of sin; which bore gall and wormwood, and everything that was nauseous and disagreeable:
and in the bond of iniquity; referring to Prov 5:22 and suggesting, that he was held fast bound in the bonds of sin, and with the cords of iniquity, or was entirely under the government of his lusts: the preposition which we render "in", may retain here, as is by some observed, its proper sense of "for", or "into"; and have the same signification it has in Heb 1:5 "I will be to him for a father", or "a father", and "he shall be to me for a son", or "a son": and then the sense of Peter is, I plainly perceive and clearly see by thy words and actions, that thou art nothing else but a lump of bitter gall, and a bundle of sin and wickedness.
Robert Jamieson, A. R. Fausset and David Brown
8:23 in the gall of bitterness and . . . bond of iniquity--expressing both the awfulness of his condition and the captivity to it in which he was held.
8:248:24: Պատասխանի ետ Սիմոն եւ ասէ. Աղաչեցէ՛ք դուք վասն իմ զՏէր, զի մի՛ ինչ եկեսցէ ՚ի վերայ իմ՝ յորոց դուքդ ասացէք[2288]։ [2288] Ոմանք. Մի՛ եկեսցէ... յորոց ասացէք։
24. Սիմոնը պատասխանեց. «Ինձ համար դո՛ւք աղաչեցէք Տիրոջը, որպէսզի այն բոլորից, ինչ դուք ասացիք, իմ վրայ ոչինչ չգայ»:
24 Սիմոն պատասխան տուաւ ու ըսաւ. «Դո՛ւք ինծի համար աղօթք ըրէք Տէրոջը, որպէս զի այդ ձեր ըսածներէն բան մը իմ վրաս չգայ»։
Պատասխանի ետ Սիմովն եւ ասէ. Աղաչեցէք դուք վասն իմ զՏէր, զի մի՛ ինչ եկեսցէ ի վերայ իմ յորոց դուքդ ասացէք:

8:24: Պատասխանի ետ Սիմոն եւ ասէ. Աղաչեցէ՛ք դուք վասն իմ զՏէր, զի մի՛ ինչ եկեսցէ ՚ի վերայ իմ՝ յորոց դուքդ ասացէք[2288]։
[2288] Ոմանք. Մի՛ եկեսցէ... յորոց ասացէք։
24. Սիմոնը պատասխանեց. «Ինձ համար դո՛ւք աղաչեցէք Տիրոջը, որպէսզի այն բոլորից, ինչ դուք ասացիք, իմ վրայ ոչինչ չգայ»:
24 Սիմոն պատասխան տուաւ ու ըսաւ. «Դո՛ւք ինծի համար աղօթք ըրէք Տէրոջը, որպէս զի այդ ձեր ըսածներէն բան մը իմ վրաս չգայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: Симон же сказал в ответ: помолитесь вы за меня Господу, дабы не постигло меня ничто из сказанного вами.
8:24  ἀποκριθεὶς δὲ ὁ σίμων εἶπεν, δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε.
8:24. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Σίμων (a-Simon) εἶπεν (it-had-said,"Δεήθητε (Ye-should-have-been-binded) ὑμεῖς (ye) ὑπὲρ (over) ἐμοῦ (of-ME) πρὸς (toward) τὸν (to-the-one) κύριον (to-Authority-belonged) ὅπως (unto-which-whither) μηδὲν (lest-moreover-one) ἐπέλθῃ (it-might-have-had-came-upon) ἐπ' (upon) ἐμὲ (to-ME) ὧν ( of-which ) εἰρήκατε. (ye-had-come-to-utter)
8:24. respondens autem Simon dixit precamini vos pro me ad Dominum ut nihil veniat super me horum quae dixistisThen Simon answering, said: Pray you for me to the Lord that none of these things which you have spoken may come upon me.
24. And Simon answered and said, Pray ye for me to the Lord, that none of the things which ye have spoken come upon me.
Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me:

24: Симон же сказал в ответ: помолитесь вы за меня Господу, дабы не постигло меня ничто из сказанного вами.
8:24  ἀποκριθεὶς δὲ ὁ σίμων εἶπεν, δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε.
8:24. respondens autem Simon dixit precamini vos pro me ad Dominum ut nihil veniat super me horum quae dixistis
Then Simon answering, said: Pray you for me to the Lord that none of these things which you have spoken may come upon me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Дальнейшее подтверждает указание Петра на опасное нравственное состояние Симона. На призыв к очищению греха усиленною молитвою и покаянием он отвечает лишь просьбою о том, чтобы апостолы сами помолились о нем, и именно о том лишь, чтобы ему не подвергнуться наказанию, которое беспокоило его более, чем очищение и исправление души. Дееписатель ничего не сообщает о дальнейшей судьбе Симона. Но история сохранила о нем сведения, как о злейшем враге христианства, противодействовавшем апостолам, с которыми Петр еще раз встретился в Риме. Очевидно, он нашел себе ту гибель, которую предвещал ему на его опасном пути св. Петр.
Adam Clarke: Commentary on the Bible - 1831
8:24: Pray ye to the Lord for me - The words of Peter certainly made a deep impression on Simon's mind; and he must have had a high opinion of the apostle's sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezae, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (τουτων των κακων) Of All Those Evils which ye have spoken (μοι) To Me, may come upon me: (ὁς πολλα κλαιων ου διελιμπανεν) Who Wept Greatly, and Did Not Cease. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have "grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises." This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenaeus, Tertullian; Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in the note on Act 8:9; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo, "To the holy god Simon," has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.
Albert Barnes: Notes on the Bible - 1834
8:24: Pray ye ... - Here remark:
(1) That Simon was directed to pray for himself Act 8:22, but he had no disposition to do it, but was willing to ask others to do it for him. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves.
(2) the main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; he sought to avoid future "punishment," but he had no alarm about his "sins." So it is often with sinners. So it was with Pharaoh Exo 8:28, Exo 8:32, and with Jeroboam Kg1 13:6. Sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while "they" still purpose to persevere in iniquity. If people expect to be saved, they must pray "for themselves"; and pray not chiefly to be freed from "punishment," but from the "sin which deserves hell." This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did not pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. See the notes on Act 8:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: Pray: Gen 20:7, Gen 20:17; Exo 8:8, Exo 10:17, Exo 12:32; Num 21:7; Sa1 12:19, Sa1 12:23; Kg1 13:6; Ezr 6:10, Ezr 8:23; Job 42:8; Jam 5:16
John Gill
8:24 Then answered Simon, and said,.... Whose conscience might be touched, and smote with what Peter had said; and he might be terrified with the wrath of God, and filled with fear of his judgment coming upon him for his wickedness, and might now stand trembling before the apostles: and if this was not his case, he was a most hardened and audacious wretch; and his following words must be understood in a different sense, from what they might seem to have, when they came out of his mouth:
pray ye to the Lord for me; the Arabic version reads, "pray ye two"; the words are addressed both to Peter and John; for though Peter only spake to him, yet John joined with him, and assented to what he said, and approved of it; and which he might signify either by word or gesture; wherefore Simon desires both of them, that they would pray to the Lord for him; but whether he was serious, and in good earnest in this, is a question; since there is no reason to believe he truly repented, from the accounts given of him by ancient writers; who always represent him as an opposer of the apostles and their doctrine, as the father of all heresies, as a blasphemous wretch; who gave out that he was the Father in Samaria, the Son in Judea, and the Holy Ghost in other places; and as a very lewd and wicked man, who carried about with him a whore, whose name was Helena; whom he called the mother of the universe, and gave out the angels were made by her, and the world by them; with many other errors, blasphemies, and impieties: so that it should rather seem, that though Peter was serious in his advice to Simon, yet he was not so in his request to him; but in a sarcastic sneering way, desired his prayers for him; suggesting, that he was not in any pain about what he had said: and if he was in earnest, he did not take Peter's advice to pray for himself; nor did he declare any repentance for his sin; and his desire that the apostles would pray for him, might not be from any sense he had of the evil of his sin, but from a slavish fear of the evil, or mischief, that was like to come upon him for his sin, as appears by what follows:
that none of these things which ye have spoken come upon me; as that his money should perish with him, and he with that; or that he should go into destruction; that everlasting destruction and ruin would be his portion; and that he should have no part nor lot in eternal life, unless he repented, and his sin was pardoned: and this confirms what has been before observed, that John assented to what Peter spoke, or said the same, or such like things to Simon as he did.
Robert Jamieson, A. R. Fausset and David Brown
8:24 Pray ye to the Lord for me--Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me--not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)
8:258:25: Եւ նոցա եդեալ վկայութիւն՝ խօսեցան զբանն Աստուծոյ, եւ դարձա՛ն յԵրուսաղէմ. եւ ՚ի բազում ՚ի գեաւղս Սամարացւոցն աւետարանէին[2289]։[2289] Բազումք. Եւ ՚ի բազում գեւղս Սամարաց՛՛։ Օրինակ մի. Աւետարանէին զՔրիստոս։
25. Եւ նրանք վկայութիւն տալով՝ խօսեցին Աստծու խօսքը ու վերադարձան Երուսաղէմ: Եւ սամարացիների շատ գիւղերում աւետարանում էին:
25 Անոնք ալ վկայութիւն տալով Տէրոջը խօսքը խօսելէն յետոյ դարձան Երուսաղէմ եւ Սամարացիներու շատ մը գիւղերուն մէջ աւետարանը քարոզեցին։
Եւ նոցա եդեալ վկայութիւն` խօսեցան զբանն Աստուծոյ, եւ դարձան յԵրուսաղէմ. եւ ի բազում գեղս Սամարացւոցն աւետարանէին:

8:25: Եւ նոցա եդեալ վկայութիւն՝ խօսեցան զբանն Աստուծոյ, եւ դարձա՛ն յԵրուսաղէմ. եւ ՚ի բազում ՚ի գեաւղս Սամարացւոցն աւետարանէին[2289]։
[2289] Բազումք. Եւ ՚ի բազում գեւղս Սամարաց՛՛։ Օրինակ մի. Աւետարանէին զՔրիստոս։
25. Եւ նրանք վկայութիւն տալով՝ խօսեցին Աստծու խօսքը ու վերադարձան Երուսաղէմ: Եւ սամարացիների շատ գիւղերում աւետարանում էին:
25 Անոնք ալ վկայութիւն տալով Տէրոջը խօսքը խօսելէն յետոյ դարձան Երուսաղէմ եւ Սամարացիներու շատ մը գիւղերուն մէջ աւետարանը քարոզեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:2525: Они же, засвидетельствовав и проповедав слово Господне, обратно пошли в Иерусалим и во многих селениях Самарийских проповедали Евангелие.
8:25  οἱ μὲν οὗν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς ἱεροσόλυμα, πολλάς τε κώμας τῶν σαμαριτῶν εὐηγγελίζοντο.
8:25. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) διαμαρτυράμενοι ( having-witnessed-through ) καὶ (and) λαλήσαντες ( having-spoken-unto ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ὑπέστρεφον (they-were-beturning-under) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma," πολλάς ( to-much ) τε (also) κώμας (to-villages) τῶν (of-the-ones) Σαμαρειτῶν (of-Samareitans) εὐηγγελίζοντο . ( they-were-goodly-messaging-to )
8:25. et illi quidem testificati et locuti verbum Domini rediebant Hierosolymam et multis regionibus Samaritanorum evangelizabantAnd they indeed, having testified and preached the word of the Lord, returned to Jerusalem: and preached the gospel to many countries of the Samaritans.
25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.
And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans:

25: Они же, засвидетельствовав и проповедав слово Господне, обратно пошли в Иерусалим и во многих селениях Самарийских проповедали Евангелие.
8:25  οἱ μὲν οὗν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς ἱεροσόλυμα, πολλάς τε κώμας τῶν σαμαριτῶν εὐηγγελίζοντο.
8:25. et illi quidem testificati et locuti verbum Domini rediebant Hierosolymam et multis regionibus Samaritanorum evangelizabant
And they indeed, having testified and preached the word of the Lord, returned to Jerusalem: and preached the gospel to many countries of the Samaritans.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
25: "Они же..., т. е. Апостолы Петр и Иоанн, засвидетельствов и проповедав слово Господне...", научив новообращенных самарян еще подробнее Евангельскому чтению и засвидетельствовав и словом, и делом истинность принятой ими веры.
Adam Clarke: Commentary on the Bible - 1831
8:25: And they, when they had - preached - returned to Jerusalem - That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.
Albert Barnes: Notes on the Bible - 1834
8:25: In many villages ... - They went at first directly to the "city" of Samaria. On their return to Jerusalem they travelled more at leisure, and preached in the villages also - a good example for the ministers of the gospel, and for all Christians, when traveling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established "there," it would be more easy to establish it elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: when they had: Act 1:8, Act 18:5, Act 20:21, Act 26:22, Act 26:23, Act 28:23, Act 28:28, Act 28:31; Joh 15:27; Pe1 5:12
villages: Luk 9:52-56
John Gill
8:25 And they, when they had testified, &c. That is, Simeon (or Peter) and John, as the Syriac version expresses it; when they had bore their testimony to, and by it confirmed the Gospel as preached by Philip, and had established the young converts in it, and against the errors of Simon Magus:
and preached the word of the Lord; or of "God", as read the Alexandrian copy, and the Syriac, Arabic, and Ethiopic versions; when they had preached the Gospel in the city of Samaria, the same as Philip had preached before; whereby it appeared, that there was an harmony and agreement between them:
returned to Jerusalem; to the rest of the apostles there, to give them an account, how they found things at Samaria; what they had done, and what they had met with: and upon their return, whilst on their journey, they stopped at several places, which lay in their way;
and preached the Gospel in many villages of the Samaritans; their first commission in Mt 10:5 being now cancelled, and a new one given them to preach the Gospel to every creature; and being appointed witnesses for Christ in Samaria, as well as in Jerusalem and Judea; Acts 1:8.
Robert Jamieson, A. R. Fausset and David Brown
8:25 and they--Peter and John.
when they had . . . preached--in the city where Philip's labors had been so richly blessed.
returned . . . and preached . . . in many villages of the Samaritans--embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Acts 1:8).
8:268:26: Հրեշտա՛կ Տեառն խօսեցաւ առ Փիլիպպոս՝ եւ ասէ. Արի՛ եւ գնա դու ՚ի կողմն հարաւոյ՝ ընդ ճանապարհ որ իջանէ յԵրուսաղեմէ ՚ի Գազայ. զի այս է անապա՛տ[2290]։ [2290] Ոմանք. Եւ գնա՛ ընդ կողմն... այն է անապատ։
26. Տիրոջ հրեշտակը Փիլիպպոսին ասաց. «Վե՛ր կաց եւ գնա՛ դու հարաւի կողմը՝ այն ճանապարհով, որ իջնում է Երուսաղէմից Գազա, որ անապատ է»:
26 Տէրոջը հրեշտակը Փիլիպպոսին խօսեցաւ՝ ըսելով. «Ելի՛ր ու գնա՛ հարաւային կողմը, այն ճամբան, որ Երուսաղէմէն դէպի Գազա կ’իջնէ, որ անապատ տեղ մըն է»։
Հրեշտակ Տեառն խօսեցաւ առ Փիլիպպոս եւ ասէ. Արի եւ գնա դու ի կողմն հարաւոյ ընդ ճանապարհ որ իջանէ յԵրուսաղեմէ ի Գազա, զի այս է անապատ:

8:26: Հրեշտա՛կ Տեառն խօսեցաւ առ Փիլիպպոս՝ եւ ասէ. Արի՛ եւ գնա դու ՚ի կողմն հարաւոյ՝ ընդ ճանապարհ որ իջանէ յԵրուսաղեմէ ՚ի Գազայ. զի այս է անապա՛տ[2290]։
[2290] Ոմանք. Եւ գնա՛ ընդ կողմն... այն է անապատ։
26. Տիրոջ հրեշտակը Փիլիպպոսին ասաց. «Վե՛ր կաց եւ գնա՛ դու հարաւի կողմը՝ այն ճանապարհով, որ իջնում է Երուսաղէմից Գազա, որ անապատ է»:
26 Տէրոջը հրեշտակը Փիլիպպոսին խօսեցաւ՝ ըսելով. «Ելի՛ր ու գնա՛ հարաւային կողմը, այն ճամբան, որ Երուսաղէմէն դէպի Գազա կ’իջնէ, որ անապատ տեղ մըն է»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2626: А Филиппу Ангел Господень сказал: встань и иди на полдень, на дорогу, идущую из Иерусалима в Газу, на ту, которая пуста.
8:26  ἄγγελος δὲ κυρίου ἐλάλησεν πρὸς φίλιππον λέγων, ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ ἰερουσαλὴμ εἰς γάζαν· αὕτη ἐστὶν ἔρημος.
8:26. Ἄγγελος (A-messenger) δὲ (moreover) Κυρίου (of-Authority-belonged) ἐλάλησεν (it-spoke-unto) πρὸς (toward) Φίλιππον (to-a-Filippos) λέγων (forthing,"Ἀνάστηθι (Thou-should-have-had-stood-up) καὶ (and) πορεύου ( thou-should-traverse-of ) κατὰ (down) μεσημβρίαν (to-a-middle-daying-unto) ἐπὶ (upon) τὴν (to-the-one) ὁδὸν (to-a-way) τὴν (to-the-one) καταβαίνουσαν (to-stepping-down) ἀπὸ (off) Ἰερουσαλὴμ (of-a-Hierousalem) εἰς (into) Γάζαν: (to-a-Gaza) αὕτη (the-one-this) ἐστὶν (it-be) ἔρημος. (solituded)
8:26. angelus autem Domini locutus est ad Philippum dicens surge et vade contra meridianum ad viam quae descendit ab Hierusalem in Gazam haec est desertaNow an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert.
26. But an angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert.
And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert:

26: А Филиппу Ангел Господень сказал: встань и иди на полдень, на дорогу, идущую из Иерусалима в Газу, на ту, которая пуста.
8:26  ἄγγελος δὲ κυρίου ἐλάλησεν πρὸς φίλιππον λέγων, ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ ἰερουσαλὴμ εἰς γάζαν· αὕτη ἐστὶν ἔρημος.
8:26. angelus autem Domini locutus est ad Philippum dicens surge et vade contra meridianum ad viam quae descendit ab Hierusalem in Gazam haec est deserta
Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
26: "Ангел Господень сказал (Филиппу) ..." Это было не невидимое внушение Ангела Филиппу, а очевидно, в видимом явлении ему Ангела Божия в Самарии.

Тремя чертами Ангел обозначает место, куда надо идти Филиппу: на полдень, т. е. к югу от Самарии, на дорогу из Иерусалима в Газу и именно на ту, которая пустынна (auth estin erhmoV).

Газа, здесь упоминаемая, - один к древнейший из городов филистимских (Быт X:19; Нав XV:45) к юго-западу от Иерусалима, близ Средиземного моря. Как ныне, так, очевидно, и в то время, из Иерусалима в Газу вело несколько дорог, почему Ангел и обозначает точнее ту, какая нужна Филиппу. Эта пустынная дорога, по мнению толкователей, вероятно, та, которая вела через Елевферополь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Philip and the Ethiopian.
26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cæsarea.

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Ps. lxviii. 31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, v. 26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as ch. v. 19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: he will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, fore-telling the call of the Gentiles, Go you into the highways, and the hedges, Matt. xxii. 9. Sometimes God opens a door of opportunity to his ministers in places very unlikely. 2. His obedience to this direction (v. 27): He arose and went, without objecting, or so much as asking, "What business have I there?" Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch (v. 27), who and what he was, on whom this distinguishing favour was bestowed. 1. He was a foreigner, a man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem this was Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ those that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, blackamoors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them. 2. He was a person of quality, a great man in his own country, a eunuch, not in body, but in office-lord chamberlain or steward of the household; and either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south, that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt. He had the charge of all her treasure; so great a trust did she repose in him. Not many mighty, not many noble, are called; but some are. 3. He was a proselyte to the Jewish religion, for he came to Jerusalem to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem towards Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it was yet undone. He had been at Jerusalem, where the apostles were preaching the Christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no enquiries after it--nay, it should seem, had slighted it, and turned his back upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa. lxv. 1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear (v. 29): "Go near, and join thyself to this chariot; go so near as that gentleman may take notice of thee." We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Of those of whom we know nothing else we know this, that they have souls.

2. He finds him reading in his Bible, as he sat in his chariot (v. 28): He ran to him, and heard him read; he read out, for the benefit of those that were with him, v. 30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, nor politics, much less a romance or a play, but the scriptures, the book of Esaias; that book Christ read in (Luke iv. 17) and the eunuch here, which should recommend it particularly to our reading. Perhaps the eunuch was now reading over again those portions of scripture which he had heard read and expounded at Jerusalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than others in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties; time is precious, and it is the best husbandry in the world to gather up the fragments of time, that none be lost, to fill up every minute with something that will turn to a good account. (4.) When we are returning from public worship we should use means in private for the keeping up of the good affections there kindled, and the preserving of the good impressions there made, 1 Chron. xxix. 18. (5.) Those that are diligent in searching the scriptures are in a fair way to improve in knowledge; for to him that hath shall be given.

3. He puts a fair question to him: Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves whether we understand it or no: Have you understood all these things? Matt. xiii. 51. And have you understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1 Cor. xiv. 16, 17. And, blessed by God, what is necessary to salvation is easy to be understood.

4. The eunuch in a sense of his need of assistance, desires Philip's company (v. 31): "How can I understand, says he, except some one guide me? Therefore pray come up, and sit with me." (1.) He speaks as one that had very low thoughts of himself, and his own capacity and attainments. He was so far from taking it as an affront to be asked whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zech. iv. 13. (2.) He speaks as one very desirous to be taught, to have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand. Though there are many things in the scriptures which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult: for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come and see his zeal for the Lord of hosts (2 Kings x. 16), but rather, "Come, see my ignorance, and instruct me." He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but, above all, the Spirit of grace, to lead us into all truth.

IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by who were conversant with the scriptures of the Old Testament and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.

1. The chapter he was reading was the fifty-third of Isaiah, two verses of which are here quoted (v. 32, 33), part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but that Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay between it and Jerusalem, I rather think that translation was most familiar to him: it appears by Isa. xx. 4 that there was much communication between those two nations--Egypt and Ethiopia. The greatest variation from the Hebrew is that what in the original is, He was taken from prison and from judgment (hurried with the utmost violence and precipitation from one judgment-seat to another; or, From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away), is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes that they denied him common justice, and against all the rules of equity, to the benefit of which every man is entitled, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew. So that (these verses foretold concerning the Messiah, (1.) That he should die, should be led to the slaughter, as sheep that were offered in sacrifice--that his life should be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased. (2.) That he should die wrongfully, should die by violence, should be hurried out of his life, and his judgment shall be taken away--no justice done to him; for he must be cut off, but not for himself. (3.) That he should die patiently. Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth. Never was there such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not. (4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies the duration of one life, Eccl. i. 4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isa. liii. 10, He shall prolong his days.

2. The eunuch's question upon this is, Of whom speaketh the prophet this? v. 34. He does not desire Philip to give him some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the meaning of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?" Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Mal. ii. 7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions.

3. Philip takes this fair occasion given him to open to him the great mystery of the gospel concerning Jesus Christ, and him crucified. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luke iv. 21), and preached unto him Jesus, v. 35. This is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel ministers is to preach Jesus, and this is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deut. vi. 7.

V. The eunuch is baptized in the name of Christ, v. 36-38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do towards this speedy conquest that was made of his heart for Christ. It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself for baptism (v. 36): As they went on their way, discoursing of Christ, the eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, of which otherwise perhaps they would not have thought. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards enquire for him. He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: "See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou show any cause why I should not be admitted a disciple and follower of Christ by baptism?" Observe, (1.) He does not demand baptism, does not say, "Here is water and here I am resolved I will be baptized;" for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Ps. cxix. 60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (v. 37): "If thou believest with all thy heart, thou mayest; that is, If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true." He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel truths in the understanding; but with the heart, by a consent of the will to gospel terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and, if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized. It is very short, but it is comprehensive and much to the purpose, and what was sufficient: I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now was to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the anointed One. (2.) That Christ is Jesus--a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the heir of all things. This is the principal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanded the chariot to stand still. It was the best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they went perhaps up to the ankles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case (Isa. lii. 15): So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterwards appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, who afterwards prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostasy, and not we.

VI. Philip and the eunuch are separated presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise. As soon as they had come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip (v. 39), and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended and the other expected. But his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity nor perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing; so far was he from reflecting upon this sudden revolution and change, or advancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. He rejoiced, (1.) That he himself was joined to Christ and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a Christian, but a minister. Some copies read this verse thus: And, when they were come up out of the water, the Holy Spirit fell upon the eunuch (without the ceremony of the apostle's imposition of hands), but the angel of the Lord caught away Philip.

2. How Philip was disposed of (v. 40): He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was about thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country. But Philip, wherever he was, would not be idle. Passing through, he preached in all the cities till he came to Cesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Cesarea we find him in a house of his own, ch. xxi. 8. He that had been faithful in working for Christ as an itinerant at length gains a settlement.
Adam Clarke: Commentary on the Bible - 1831
8:26: Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in Act 9:11 : Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, etc. And another instance, still more particular, in Act 10:5, Act 10:6 : Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness!
Gaza, which is desert - Αὑτη εϚιν ερημος, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.]
That it was the last inhabited town, as a man goes from Phoenicia to Egypt, επι τῃ αρχῃ της Ερημου, on the commencement of the desert. See Bp. Pearce.
Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and μενουσα ερημος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.
Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to ὁδος, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller), the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.
Albert Barnes: Notes on the Bible - 1834
8:26: And the angel of the Lord - The word "angel" is used in the Scriptures in a great variety of significations. See the notes on Mat 1:20. Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a "dream"; others a "vision," etc. The word properly means a "messenger"; and all that it can be shown to signify here is, that the Lord sent a "message" to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for in Act 8:29, Act 8:39, it is expressly said that "the Spirit" spake to Philip, etc. Thus, in Act 16:7, the "Spirit" is said to have forbidden Paul to preach in Bithynia; and in Act 8:9, the message on the subject is said to have been conveyed in "a vision." There is no absurdity, however, in supposing that an "angel" literally was employed to communicate this message to Phil See Heb 1:14; Gen 19:1; Gen 22:11; Jdg 6:12.
Spake unto Philip - Compare Mat 2:13.
Arise - See the notes on Luk 15:18.
And go ... - Philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to him to go and convey it. It is evident that God designed the "conversion" of this eunuch, and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without "truth," but it is by a message suited to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or "purpose" to do it. when it is done, he inclines his servants to labor; he directs their labors; he leads his ministers; and he prepares the way Act 8:28) for the reception of the truth.
Toward the south - That is, south of Samaria, where Philip was then laboring.
Unto Gaza - Gaza, or Azzah Gen 10:19, was a city of the Philistines, given by Joshua to Judah Jos 15:47; Sa1 6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Jdg 16:2-3. It was near Askelon, about 60 miles southwest from Jerusalem.
Which is desert - This may refer either to the "way" or to the "place." The natural construction is the latter. In explanation of this, it is to be observed that there were "two" towns of that name, Old and New Gaza. The prophet Zephaniah Zep 2:4 said that "Gaza" should be "forsaken," that is, destroyed. "This was partly accomplished by Alexander the Great (Josephus, Antiq., book 11, chapter 8, sections 3 and 4; book 13, chapter 13, section 3). Another town was afterward built of the same name, but at some distance from the former, and Old Gaza was abandoned to desolation. Strabo mentions 'Gaza the desert,' and Diodorus Siculus speaks of 'Old Gaza'" (Robinson's Calmet). Some have supposed, however, that Luke refers here to the "road" leading to Gaza, as being desolate and uninhabited. Dr. Robinson (Biblical Res., 2:640) remarks: "There were several ways leading from Jerusalem to Gaza. The most frequented at the present day, although the longest, is the way by Ramleh. Anciently there appear to have been two more direct roads. Both these roads exist at the present day, and the one actually passes through the desert, that is, through a tract of country without villages, inhabited only by nomadic tribes." "In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and confining about five thousand inhabitants" (Hall on the Acts ).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: The angel: Act 5:19, Act 10:7, Act 10:22, Act 12:8-11, Act 12:23, Act 27:23; Kg2 1:3; Heb 1:14
Arise: Ch1 22:16; isa 60:1-22
Gaza: Jos 13:3, Jos 15:47; Zac 9:5
desert: It is probable, that we should refer ερημος [Strong's G2048], desert, not to Gaza, but to οδος [Strong's G3598], the way; though Gaza was situated at the entrance of the desert, and the ancient city was in ruins, being destroyed by Alexander. Mat 3:1-3; Luk 3:2-4
Geneva 1599
8:26 (11) And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
(11) Christ, who calls freely whom he wishes, now uses Philip, who was not thinking about any such thing, to unexpectedly instruct and baptize the eunuch, and by this means extends the limits of his kingdom even into Ethiopia.
John Gill
8:26 And the angel of the Lord spake unto Philip,.... To inquire who this angel was, whether Michael or Gabriel, or the tutelar angel of Ethiopia, or of the eunuch, or of Philip, is too curious; it was one of the ministering spirits sent forth by Christ, to serve a gracious purpose of his, and for the good of one of the heirs of salvation:
saying, arise; at once, make haste and speed, and quick dispatch; the phrase denotes readiness, alacrity, and expedition:
and go toward the south; the southern point from the city of Samaria, where Philip now was; or to the south of Jerusalem: the parts of Gaza, Lydda, Jamnia, Joppa, &c. were called the "south": hence often mention is made of such a Rabbi and such a Rabbi, that he was "of the south" (k); so R. Joshua, who was of Lydda, is said to be of the south (l). The Ethiopic version renders it at "noon time", and so the Arabic of De Dieu; as if it respected not the place whither he was to go, but the time when he was to go; and that it might be about the middle of the day, the following narrative seems to confirm:
unto the way which goes down from Jerusalem unto Gaza, which is desert: this place is sometimes called Azzah, and sometimes Gaza, which is owing to the different pronunciation of the first letter of it; it was first inhabited by the Avim, or Hivites, who being destroyed by the Caphtorim, they dwelt in their stead, Deut 2:23. It fell to the lot of the tribe of Judah, but could not be held by it, because of the giants which remained in it; and was, as Jerom says (m), a famous city of Palestine in his day; and was formerly the border of the Canaanites towards Egypt; and the way to Egypt lay through it, in which the eunuch was travelling: the way from Jerusalem to this place lay through Bethlehem, as the above ancient writer observes, on Jer 31:15 where he says
"some of the Jews interpret this place thus; that Jerusalem being taken by Vespasian, through this way (Bethlehem and Ephratah, of which he is speaking) to Gaza and Alexandria, a vast number of captives were led to Rome.''
And as the same writer elsewhere says (n), Bethlehem was six miles from Aella (or Jerusalem) to the south, in the way which leads to Hebron; and it is commonly believed that the way to Gaza was through Hebron, and is the way in which they go to it now; and to a hill near this place Samson, carried the gates of Gaza, Judg 16:1 And this also was to the south of Jerusalem, and two and twenty miles from it (o): and it is also said by the same author (p), that there is a village called Bethzur, and in his time Bethhoron, in the way from Jerusalem to Hebron, about twenty miles from the former, at which there was a fountain, where it was reported the eunuch was baptized by Philip. There was it seems another way from Jerusalem to Gaza, through Diospolis, or Eleutheropolis, and so to Ascalon, and from thence to Gaza (q): and this was the road the eunuch went, if their conjecture is right, that he was baptized in the river Eleutherus; but which way he went is not certain, nor where he was baptized. The situation of Gaza was, according to Arrianus (r), as follows:
"Gaza is distant from the sea at least twenty furlongs (two miles and a half), and the access unto it is sandy and deep, and the sea near the city is all muddy. Gaza was a great city, and was built on high ground, and encompassed with a strong wall: it was the last of those cities inhabited, as you go from Phoenicia into Egypt, "at the beginning of the desert".''
Which last words seem to furnish out a reason why it is here called Gaza, "which is desert"; because it was situated where the desert began: though this clause is differently understood; some apply it to Gaza; as if the sense was "Gaza the desert", to distinguish old Gaza which was destroyed by Alexander the great, and as Strabo says (s), "remained desert", from new Gaza, built at some distance from it: Jerom has (t) this distinction of old and new Gaza; there is scarce any appearance, he says, of the foundations of the ancient city; and that which is now seen is built in another place; and an unknown Greek writer makes express mention of new Gaza, which is the city itself; and speaks of another Gaza at some distance, which he calls Gaza, , "the desert" (u): but the haven, which was seven furlongs distant from Gaza, was not called new Gaza till Julian's time: it was first called Majuma, and afterwards Constantia, by Constantine; either from his son Constantius, or his sister Constantia, it having embraced the Christian religion (w): wherefore, as Beza observes, no regard could be had to this distinction in the times of Luke; and though it was besieged by Alexander and taken, yet it did not become a desolate place; it had its walls, gates, and fortifications afterwards; and was after this taken by Ptolomy, and then by Alexander Janneeus; it was repaired by Gabinius, and given to Herod by Augustus (x): so that it could not be said to be desert, in the times of Philip and the eunuch, with respect to its inhabitants and fortifications: it seems rather therefore to be so called, for the above reason, because situated at the beginning of the desert; and the whole space between the parts of Egypt next the Nile, and Palestina, is called "the desert", both by Arrianus (y) and Josephus (z): others apply this epithet to the way, and read it as do the Syriac, Arabic, and Ethiopic versions, "to the way of the desert which goes from Jerusalem"; meaning the wilderness, which lay in the way from Jerusalem to Gaza. This place was distant from Jerusalem about seventy five miles; for from Jerusalem to Ascalon was, as Josephus (a) says, five hundred and twenty furlongs, which make sixty five miles; and from Ascalon to Gaza were ten miles, as our countryman Mr. Sandes Says (b); though according to the Itinerary of Antoninus (c), the distance was sixteen miles. The Talmudists make mention of this place, they represent it as a very pleasant place to dwell in; they say (d), Gaza is , "a beautiful habitation"; they speak of three famous markets, and one of them was the market of Gaza (e); and very near to this city there was a beast market (f); and to which may be added, though it may not serve to strengthen the reason of its name being called Gaza the desert, there was a place on the border of the city, which was named , "the desert of the leper" (g): there were also brooks about the parts of Gaza and Azotus (h); in one of which, if the eunuch was near Gaza, to which he was going, he might be baptized; since it is uncertain whereabout Philip met him, and where the place of water was, in which the ordinance of baptism was administered to him. This city is now called Gazera, or Gazara, and is inhabited by Greeks, Turks, and Arabians.
(k) T. Hieros. Succa, fol. 53. 4. (l) Ib. Challa, fol. 57. 2. (m) De locis Hebraicis, fol. 91. K. (n) Ib. fol. 89. E. (o) Ib. fol. 87. E. (p) Fol. 89. G. (q) Vid. Reland. Palestina Illustrata, l. 2. p. 407. & l. 3. p. 646, 659. (r) De Expeditione Alexandri, l. 2. (s) Geograph. l. 16. (t) De locis Hebraicis, fol. 91. K. (u) Apud Reland. ib. l. 2. p. 509. (w) Euseb. de Vita Constantin. l. 4. c. 38. Sozomen. Hist. l. 5. c. 3. (x) Joseph. Antiqu. l. 13. c. 13. sect. 3. & 14. 5. &. 15. 7. (y) Ut supra. (De Expeditione Alexandri, l. 2.) (z) De Bello Jud. l. 7. c. 5. sect. 3. (a) Ib. l. 3. c. 2. sect. 1. (b) Travels, p. 151. (c) Apud Reland. ib. l. 2. p. 419. (d) T. Hieros. Sheviith, fol. 37. 3. (e) Ib. Avoda Zara, fol. 39. 4. (f) T. Bab. Avoda Zara, fol. 11. 2. (g) T. Bab. Sanhedrin, fol. 71. 1. (h) Aristeas de 70 Interpret. p. 41.
John Wesley
8:26 The way which is desert - There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country.
Robert Jamieson, A. R. Fausset and David Brown
8:26 THE ETHIOPIAN EUNUCH. (Acts 8:26-40)
the angel of the Lord--rather, "an angel."
go . . . south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S PalÃ&brvbr;stina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Acts 26:19; Heb 11:8).
8:278:27: Եւ յարեաւ գնա՛ց։ Եւ ահաւասիկ այր մի Եթւովպացի ներքինի, հզօր Կանդակա՛յ տիկնոջ Եթւովպացւոց, որ էր ՚ի վերայ ամենա՛յն գանձուց նորա. որ եկեալ էր երկի՛ր պագանել յԵրուսաղէմ[2291]. [2291] Ոմանք. Տիկնոջ Եթովացւոյ։
27. Նա վեր կացաւ ու գնաց: Եւ ահա եթովպացի մի ներքինի, եթովպացիների Կանդակա թագուհու պաշտօնեաներից մէկը, որ նրա բոլոր գանձերի վերակացուն էր ու Երուսաղէմ երկրպագելու էր եկել,
27 Ան ալ ելաւ գնաց։ Ահա Եթովպիացի ներքինի մը, Եթովպիացիներու Կանդակա թագուհիին մէկ պաշտօնեան, որ անոր բոլոր գանձերուն վրայ էր, որ Երուսաղէմ եկեր էր երկրպագութիւն ընելու.
Եւ յարեաւ գնաց. եւ ահաւասիկ այր մի Եթէովպացի, ներքինի հզօր Կանդակայ տիկնոջ Եթէովպացւոց, որ էր ի վերայ ամենայն գանձուց նորա. որ եկեալ էր երկիր պագանել յԵրուսաղէմ:

8:27: Եւ յարեաւ գնա՛ց։ Եւ ահաւասիկ այր մի Եթւովպացի ներքինի, հզօր Կանդակա՛յ տիկնոջ Եթւովպացւոց, որ էր ՚ի վերայ ամենա՛յն գանձուց նորա. որ եկեալ էր երկի՛ր պագանել յԵրուսաղէմ[2291].
[2291] Ոմանք. Տիկնոջ Եթովացւոյ։
27. Նա վեր կացաւ ու գնաց: Եւ ահա եթովպացի մի ներքինի, եթովպացիների Կանդակա թագուհու պաշտօնեաներից մէկը, որ նրա բոլոր գանձերի վերակացուն էր ու Երուսաղէմ երկրպագելու էր եկել,
27 Ան ալ ելաւ գնաց։ Ահա Եթովպիացի ներքինի մը, Եթովպիացիներու Կանդակա թագուհիին մէկ պաշտօնեան, որ անոր բոլոր գանձերուն վրայ էր, որ Երուսաղէմ եկեր էր երկրպագութիւն ընելու.
zohrab-1805▾ eastern-1994▾ western am▾
8:2727: Он встал и пошел. И вот, муж Ефиоплянин, евнух, вельможа Кандакии, царицы Ефиопской, хранитель всех сокровищ ее, приезжавший в Иерусалим для поклонения,
8:27  καὶ ἀναστὰς ἐπορεύθη· καὶ ἰδοὺ ἀνὴρ αἰθίοψ εὐνοῦχος δυνάστης κανδάκης βασιλίσσης αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς ἰερουσαλήμ,
8:27. καὶ (And) ἀναστὰς (having-had-stood-up) ἐπορεύθη, (it-was-traversed-of,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἀνὴρ (a-man) Αἰθίοψ (an-Aithopian) εὐνοῦχος (a-bed-holder) δυνάστης (an-abler) Κανδάκης (of-a-Kandake) βασιλίσσης (of-a-ruleress) Αἰθιόπων, (of-Athiopians,"ὃς (which) ἦν (it-was) ἐπὶ (upon) πάσης (of-all) τῆς (of-the-one) γάζης (of-a-treasure) αὐτῆς, (of-it,"[ὃς] "[which]"ἐληλύθει (it-had-come-to-have-came) προσκυνήσων (shall-having-kissed-toward-unto) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem,"
8:27. et surgens abiit et ecce vir aethiops eunuchus potens Candacis reginae Aethiopum qui erat super omnes gazas eius venerat adorare in HierusalemAnd rising up, he went. And behold, a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore.
27. And he arose and went: and behold, a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem for to worship;
And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship:

27: Он встал и пошел. И вот, муж Ефиоплянин, евнух, вельможа Кандакии, царицы Ефиопской, хранитель всех сокровищ ее, приезжавший в Иерусалим для поклонения,
8:27  καὶ ἀναστὰς ἐπορεύθη· καὶ ἰδοὺ ἀνὴρ αἰθίοψ εὐνοῦχος δυνάστης κανδάκης βασιλίσσης αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς ἰερουσαλήμ,
8:27. et surgens abiit et ecce vir aethiops eunuchus potens Candacis reginae Aethiopum qui erat super omnes gazas eius venerat adorare in Hierusalem
And rising up, he went. And behold, a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Встретившийся Филиппу на указанном пути человек обозначается Дееписателем тремя особенностями: Ефиоплянин, евнух, и вельможа царицы. Первое означает не место только жительства, но именно национальность встретившегося. Он был не природный иудей, живший в Эфиопии, а именно ефиоплянин родом. То обстоятельство, что он путешествовал в Иерусалим для поклонения и читал книгу пророка Исаии (вероятно, в переводе LXX), говорит о том, что он был прозелит, и если был скопец (каковые по закону Моисееву не могли быть принимаемы в общество Иеговы), вероятно, был "прозелит врат", а не "прозелит правды" то есть II, а не I степени.

Евнух, по обычным понятиям - скопец, каковые состояли на Востоке хранителями царских гаремов, а иногда удостаивались и высших государственных должностей, как видим и в данном случае.

"Кандакии, царицы Эфиопской..." Эфиопия - страна к югу от Египта, где ныне Нубия и Абиссиния, политическим и торговым центром коей был Мерое. Страна эта управлялась обыкновенно женщинами, которые все назывались "Кандакиями", подобно тому, как египетские цари - "фараонами". (Плин. Hist. natur, VI:35).

Как прозелит врат, он имел доступ во храм и мог, наравне с иудеями, приносить жертву Богу истинному, Которого познал, очевидно, от кого-либо из живших в Эфиопии иудеев. Его доброе религиозное настроение, делавшее его достойным и достаточно подготовленным к вере во Христа, ясно открывается из того, что он и в пути занят был чтением Слова Божия.
Adam Clarke: Commentary on the Bible - 1831
8:27: A man of Ethiopia - Ανηρ Αιθιοψ should be translated an Ethiopian, for the reasons given on Act 7:2.
An eunuch - See this word interpreted, on Mat 19:12 (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen 37:36; Gen 39:1. And it is likely that this Ethiopian was of the same sort.
Of great authority - ΔυναϚης, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, ην επι πασης της γαζης αυτης. The apparent Greek word Γαζα, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Aen. lib. i. ver. 118: -
Apparent rari nantes in gurgite vasto,
Arma virum, tabulaeque, et Troia Gaza per undas.
"And here and there above the waves are seen
Arms, pictures, precious goods, and floating men."
Dryden.
The words of Servius are: "Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palaestina dicitur, quod in ea Cambyses rex Persarum cum Aegyptiis bellum inferret divitias suas condidit." Gaza is a Persian word, and signifies Riches: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is gunj, or ganz, and gunja, which signify a magazine, store, hoard, or hidden treasure. The Arabic kluzaneh, comes as near as the Persian, with the same meaning. Hence makhzen, called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things.
But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favored. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. "It is known," says he, "from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day." - Bruce's Travels, vol. ii. p. 431.
It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about a.d. 330. See Bruce as above.
The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τουτων δ' ησαν και οἱ βασιλισσης Ϛρατηγοι της Κανδακης, ἡ καθ' ἡμας ηρξε των Αιθιοπων, ανδρικη τις γυνη, πεπηρωενη τον οφθαλμον, "Among these were the officers of Queen Candace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye." Though this could not have been the Candace mentioned in the text, it being a little before the Christian era, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero's messengers, who were sent to examine this country, says, Aedificia oppidi (Meroes) pauca: regnare faeminam Candacen; quod nomen multis jam annis ad reginas transiit. Hist. Nat. lib. vi. cap. 29, ad fin. They reported that "the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years." To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia.
Had come to Jerusalem for to worship - Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In Kg1 10:1, etc., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, Mat 12:42, and Luk 11:31. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: "There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Savior calls her queen of the south; and she is called, in Kg1 10:1, etc., Ch2 9:1, etc., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour's time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles." Travels, vol. ii. page 395, etc. All this being granted, and especially the Scripture fact of the queen of Sheba's visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on Mat 12:42.
Albert Barnes: Notes on the Bible - 1834
8:27: A man of Ethiopia - Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. "Ethiopia" was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scripture under the name of "Cush." But "Cush" comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Libya and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaboras, not far from the modern Shendi Robinson's Calmet).
An eunuch ... - See the notes on Mat 19:12. Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote "any confidential officer, or counselor of state." It is evidently so used here.
Of great authority - Of high rank; an officer of the court. It is clear from what follows that this man was a Jew. But it is known that Jews were often raised to posts of high honor and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon.
Under Candace ... - Candace is said to have been the common name of the queens of Ethiopia, as "Pharaoh" was of the sovereigns of Egypt. This is expressly stated by Pliny (Nat. History, 7:29). His words are: "The edifices of the city were few; a woman reigned there of the name of Candace, which name had been transmitted to these queens for many years." Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, "Among these were the officers of queen Candace, who in our days reigned over the Ethiopians." As this could not have been the Candace mentioned here, it is plain that the name was common to these queens - a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia (Bruce's Travels, vol. ii, p. 431; Clarke).
Who had the charge ... - The treasurer was an officer of high trust and responsibility.
And had come ... - This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. See the notes on Act 2:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: he arose: Mat 21:2-6; Mar 14:13-16; Joh 2:5-8; Heb 11:8
a man: Psa 68:31, Psa 87:4; Isa 43:6, Isa 45:14, Isa 60:3, Isa 60:6, Isa 66:19; Jer 13:23, Jer 38:7, Jer 39:16; Zep 3:10
queen: Kg1 10:1; Mat 12:42
and had: Kg1 8:41-43; Ch2 6:32, Ch2 6:33; Psa 68:29; Isa 56:3-8; Joh 12:20
Geneva 1599
8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch (i) of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
(i) A man of great wealth and authority with Candace. Now this word "Candace" is a common name of all the Queens of Ethiopia.
John Gill
8:27 And he arose and went,.... As soon as he had his orders, he immediately obeyed them; he made no dispute about the matter, though he was directed only part of his way, and had no account of what he went about, or was to do;
and behold, a man of Ethiopia; or "a man, an Ethiopian"; an Hebraism, such as "a man a Jew", Zech 8:23 wherefore his being called a man, is no contradiction to his being an eunuch; for the word "man" does not regard his sex, but with the other the country of which he was; and it is the same as if he had only been called an Ethiopian, which signifies one of a black countenance; for Ethiopia was not so called from Ethiops, the son of Vulcan, who is said to reign over it, but from the colour of its inhabitants; Jer 13:23. This country in the Hebrew language is called Cush, and the people of it Cushites, from Cush the son of Ham, Gen 10:6 And so Josephus says (i), that the Ethiopians over whom he (Cush) reigned, are now by themselves, and by all in Asia, called Chuseans; and so likewise the inhabitants of upper Ethiopia, or the Abyssines, are to this day called Cussinns, by the Portuguese. Geographers make mention of two Ethiopias, one in Africa, divided into upper and lower, and which is here meant; and the other in Asia and a part of Arabia, and which is the Ethiopia spoken of in the Old Testament: a note of admiration is prefixed, to observe to us what was remarkable in providence that just at this time, and in this way, such a man should be travelling; and what was still a greater wonder of grace, that such an one should be the object of God's peculiar favour, and should be chosen and called, have the Gospel preached to him, and be admitted to an ordinance of it; whereby some prophecies began to have their accomplishment in part, Ps 68:31
An eunuch of great authority; he might be one that was literally so, it being common for eastern princes and great men to have such persons as guards over their wives, to preserve their chastity; and so hereby was a fulfilment in part of Is 56:3 though this word is used to denote a person in office: so Potiphar is called an eunuch, though he had a wife, and which we rightly render an officer; and the Chaldee paraphrase renders it, "a prince", or great man, Gen 39:1. So Balaam is said (k) to be one of the king's eunuchs, and yet Jannes and Jambres are said to be his sons; and the word Dynastes here used, which we translate "of great authority", may be considered as explanative of the word eunuch; to teach us, that this word was not expressive of his case, but a title of office: it is reported of this eunuch, that after his conversion he preached the Gospel to the inhabitants of Zeylan and Arabia Felix, and in the island of Traprobane in the Red sea, and at last suffered martyrdom (l): this great person said to be
under Candace queen of the Ethiopians; that is, of those Ethiopians who inhabited the island of Meroe; for Candace, or Candaoce, as Pliny (m) reads it, was a common name of the queens of that island, as Pharaoh was of the Egyptian kings, and Caesar of the Roman emperors: the word Candace signifies a governor of children, that is, servants; it is derived from the Ethiopic word "Kani", which signifies to govern; and from "Dak, a child", or servant; and the king of the Abyssines is to this day called Prestar Chan, or Kan, a prince of servants, who is commonly and corruptly called Prester John; and Chan, or Kan, is a well known name for an emperor or governor in the eastern countries as with the Tartars and Persians, witness the late famous Kouli Kan. Some say (n), her proper name was Judith, others Lacasa (o), and others Hendake, or Indich; which, as Ludolphus (p) observes, is no other than Candace; though this last name Indich, according to Zaga Zabo, an ambassador of the king of the Ethiopians, was the name of the eunuch himself; his words, as reported by Damianus a Goes (q), are these;
"we, almost before all other Christians, received baptism from the eunuch of Candace, queen of Ethiopia, whose name was Indich:''
who had the charge of all her treasure; was her lord treasurer; which shows, that he was not an eunuch to her on account of chastity, but an high officer in her kingdom: the word Gaza here used, signifies in the Persian language treasure, or treasury (r). The Ethiopic version takes it for the name of a place, and renders it, "and he was governor of the city of Gaza", but very wrongly: "and had come to Jerusalem for to worship"; hence he seems to have been either a Jew by birth, or rather a proselyte to the Jewish religion; and had been at Jerusalem at one of their annual feasts, the passover, "pentecost", or tabernacles, to worship the God of Israel, whom he believed to be the only true God.
(i) Antiqu. l. 1. c. 6. sect. 2. (k) Heb. Chron. Mosis, fol. 4. 2. & 6. 2. (l) Fabricii Lux Evangelii, p. 115, 708. (m) Hist. Nat. l. 6. c. 29. Vid. Alexand. ab Alex. l. 1. c. 2. (n) Godignus de rebus Abysainis, p. 117. apud Castel. Lex Polyglott. col. 4003. (o) Mariani Reatini Catalog. Reg. Aethiop. in De Dieu in loc. (p) Hist. Ethiop. l. 3. c. 2. (q) In De Dieu in loc. (r) Mela, v. 1. p. 22. Alex. ab Alex. l. 2. c. 2.
John Wesley
8:27 An eunuch - Chief officers were anciently called eunuchs, though not always literally such; because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians - So all the queens of Ethiopia were called.
Robert Jamieson, A. R. Fausset and David Brown
8:27 a man of Ethiopia--Upper Egypt, Meroe.
an eunuch of great authority--Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
Candace--the family name of the queens of Upper Egypt, like Pharaoh, CÃ&brvbr;sar, &c. (as appears from classic authors).
had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See Is 56:3-8, and Jn 12:20).
8:288:28: եւ անդրէն դարձեալ եւ նստեալ ՚ի կառս իւրում, ընթեռնո՛յր զմարգարէն զԵսայի[2292]։ [2292] Ոմանք. Եւ էր անդրէն դար՛՛... զմարգարէ Եսայի։
28. վերադառնալիս, իր կառքի մէջ նստած, Եսայի մարգարէ էր ընթերցում:
28 Անկէ ետ կը դառնար ու իր կառքը նստած Եսայի մարգարէին գիրքը կը կարդար։
եւ անդրէն դարձեալ եւ նստեալ ի կառս իւրում` ընթեռնոյր զմարգարէն զԵսայի:

8:28: եւ անդրէն դարձեալ եւ նստեալ ՚ի կառս իւրում, ընթեռնո՛յր զմարգարէն զԵսայի[2292]։
[2292] Ոմանք. Եւ էր անդրէն դար՛՛... զմարգարէ Եսայի։
28. վերադառնալիս, իր կառքի մէջ նստած, Եսայի մարգարէ էր ընթերցում:
28 Անկէ ետ կը դառնար ու իր կառքը նստած Եսայի մարգարէին գիրքը կը կարդար։
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8:2828: возвращался и, сидя на колеснице своей, читал пророка Исаию.
8:28  ἦν τε ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην ἠσαΐαν.
8:28. ἦν (it-was) δὲ (moreover) ὑποστρέφων (beturning-under) καὶ (and) καθήμενος ( sitting-down ) ἐπὶ (upon) τοῦ (of-the-one) ἅρματος (of-a-lifting-along-to) αὐτοῦ (of-it) καὶ (and) ἀνεγίνωσκεν (it-was-acquainting-up) τὸν (to-the-one) προφήτην (to-a-declarer-before) Ἠσαίαν. (to-a-Hesaias)
8:28. et revertebatur sedens super currum suum legensque prophetam EsaiamAnd he was returning, sitting in his chariot and reading Isaias the prophet.
28. and he was returning and sitting in his chariot, and was reading the prophet Isaiah.
Was returning, and sitting in his chariot read Esaias the prophet:

28: возвращался и, сидя на колеснице своей, читал пророка Исаию.
8:28  ἦν τε ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην ἠσαΐαν.
8:28. et revertebatur sedens super currum suum legensque prophetam Esaiam
And he was returning, sitting in his chariot and reading Isaias the prophet.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:28: Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.
Albert Barnes: Notes on the Bible - 1834
8:28: And, sitting in his chariot - His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others were borne on poles, in the form of a "litter" or palanquin, by men, mules, or horses. See Calmet's "Chariot" article.
Reading Esaias ... - Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt for the special use of the Jews in Alexandria and throughout Egypt, and was what was commonly used. "Why" he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, either to meditate on them as a suitable subject of inquiry and thought, or to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa 53:1-12; was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether "he" might not be the person intended by the prophet. On this narrative we may remark:
(1) It is a proper and profitable employment, upon returning from "worship," to examine the Sacred Scriptures.
(2) it is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.
(3) it is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.
(4) God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher (Philip), and opened to him the Scriptures, and led him to the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: and sitting: Act 17:11, Act 17:12; Deu 6:6, Deu 6:7, Deu 11:18-20, Deu 17:18, Deu 17:19; Jos 1:8; Psa 1:2, Psa 1:3; Psa 119:99, Psa 119:111; Pro 2:1-6, Pro 8:33, Pro 8:34; Joh 5:39, Joh 5:40; Col 3:16; Ti2 3:15-17
Esaias: Act 28:25; Isa 1:1, Isaiah, Luk 3:4, Luk 4:17
John Gill
8:28 Was returning,.... From Jerusalem, having finished the parts of divine worship he came to perform; and it is remarkable, that though he must doubtless have heard of Jesus of Nazareth, and what had passed in Jerusalem lately, and of his apostles, yet heard them not; or however, was not converted by them, nor believed in Jesus; his conversion being ordered to be at another time, in another place, and by another instrument:
and sitting in his chariot: as was the manner of princes and great persons:
read Esaias the Prophet; the Book of the Prophecies of Isaiah the Prophet; and in Lk 4:17 it is called the "Book of the Prophet Esaias"; and in the note there; see Gill on Lk 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read (s), that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he, , the Book of Isaiah"; he began to read, and went on till he came to this verse, "the burden of the desert of the sea", &c. Is 21:1 and both the Arabic and Ethiopic versions here read, "the Book of the Prophet Isaiah." See Gill on Lk 4:17. Some think the eunuch might be reading over some passages of Scripture in this prophet, which he had heard expounded at Jerusalem, to refresh his memory with what he had heard. This prophet is a very evangelical one, and very delightful and profitable to read: many things are prophesied by him concerning the Messiah, and particularly in the chapter in which the eunuch was reading; and this being a time when there was great expectation of the Messiah, such passages might be read and expounded in their synagogues, which concerned him: however, the eunuch improved his time, as he was travelling in a religious way, which was very commendable; and as this was the occasion and opportunity which the Holy Ghost took to bring on his conversion, it may serve greatly to recommend the reading of the Scriptures.
(s) Shirhashirim Rabba, fol. 33. 1.
John Wesley
8:28 Sitting in his chariot, he read the Prophet Isaiah - God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time?
Robert Jamieson, A. R. Fausset and David Brown
8:28 Was returning--Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias--Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.
8:298:29: Ասէ Հոգին ցՓիլիպպոս. Մատի՛ր եւ յարեա՛ց ՚ի կառսդ յայդոսիկ[2293]։ [2293] Ոմանք. Մատի՛ր յարեա՛ց։
29. Սուրբ Հոգին Փիլիպպոսին ասաց. «Առաջացի՛ր եւ այդ կառքի մօտ գնա»:
29 Եւ Հոգին ըսաւ Փիլիպպոսին. «Մօտեցի՛ր եւ այդ կառքին քով գնա՛»։
Ասէ Հոգին ցՓիլիպպոս. Մատիր եւ յարեաց ի կառսդ յայդոսիկ:

8:29: Ասէ Հոգին ցՓիլիպպոս. Մատի՛ր եւ յարեա՛ց ՚ի կառսդ յայդոսիկ[2293]։
[2293] Ոմանք. Մատի՛ր յարեա՛ց։
29. Սուրբ Հոգին Փիլիպպոսին ասաց. «Առաջացի՛ր եւ այդ կառքի մօտ գնա»:
29 Եւ Հոգին ըսաւ Փիլիպպոսին. «Մօտեցի՛ր եւ այդ կառքին քով գնա՛»։
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8:2929: Дух сказал Филиппу: подойди и пристань к сей колеснице.
8:29  εἶπεν δὲ τὸ πνεῦμα τῶ φιλίππῳ, πρόσελθε καὶ κολλήθητι τῶ ἅρματι τούτῳ.
8:29. εἶπεν (It-had-said) δὲ (moreover,"τὸ (the-one) πνεῦμα (a-currenting-to,"τῷ (unto-the-one) Φιλίππῳ (unto-a-Filippos,"Πρόσελθε (Thou-should-have-had-came-toward) καὶ (and) κολλήθητι (thou-should-have-been-cohered-unto) τῷ (unto-the-one) ἅρματι (unto-a-lifting-along-to) τούτῳ. (unto-the-one-this)
8:29. dixit autem Spiritus Philippo accede et adiunge te ad currum istumAnd the Spirit said to Philip: Go near and join thyself to this chariot.
29. And the Spirit said unto Philip, Go near, and join thyself to this chariot.
Then the Spirit said unto Philip, Go near, and join thyself to this chariot:

29: Дух сказал Филиппу: подойди и пристань к сей колеснице.
8:29  εἶπεν δὲ τὸ πνεῦμα τῶ φιλίππῳ, πρόσελθε καὶ κολλήθητι τῶ ἅρματι τούτῳ.
8:29. dixit autem Spiritus Philippo accede et adiunge te ad currum istum
And the Spirit said to Philip: Go near and join thyself to this chariot.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
29: "Дух сказал Филипу..." Это было, очевидно, внутреннее духовное откровение, без всякого внешнего видимого посредства, ясно сознанное, как повеление свыше, от Св. Духа.
Adam Clarke: Commentary on the Bible - 1831
8:29: Then the Spirit said unto Philip - This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, etc. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.
Albert Barnes: Notes on the Bible - 1834
8:29: The Spirit - See the notes on Act 8:26. The Holy Spirit is evidently intended here. The thought in Philip's mind is here traced to his suggestion. All good thoughts and designs have the same origin.
Join thyself - Join him in his chariot. Go and sit with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: Act 10:19, Act 11:12, Act 13:2-4, Act 16:6, Act 16:7, Act 20:22, Act 20:23; Isa 65:24; Hos 6:3; Co1 12:11; Ti1 4:1
John Gill
8:29 Then the Spirit said unto Philip,.... Not the angel, a ministering Spirit, as in Acts 8:26 but the Holy Spirit, as the Syriac and Ethiopic versions read, the same with the Spirit of the Lord, Acts 8:39 who spoke unto him, either by an articulative voice, such as was the Bath Kol among the Jews; or inwardly, by a secret impulse upon him, he directed him, saying:
go near, and join thyself to this chariot; he bid him make up to the chariot, he saw driving on the road at such a distance, and follow it, and attend it closely; and not leave it, till an opportunity of conversing with the person in it offered.
Robert Jamieson, A. R. Fausset and David Brown
8:29 the Spirit said--by an unmistakable voice within, as in Acts 10:19; Acts 16:6-7.
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
8:308:30: Եւ ընթացեալ Փիլիպպոս՝ լսէր զի ընթեռնոյր զԵսայի՛ մարգարէ. եւ ասէ. Գիտիցե՞ս արդեւք զոր ընթեռնուցուսդ[2294]։ [2294] Ոմանք. Եւ ընթացաւ Փի՛՛։ Ոմանք. Զոր ընթեռնուսդ։
30. Եւ Փիլիպպոսը առաջ վազելով՝ լսեց, որ նա Եսայի մարգարէ էր ընթերցում.
30 Փիլիպպոս ալ վազելով մօտը գնաց ու լսեց որ Եսայի մարգարէին գիրքը կը կարդար։
Եւ ընթացեալ Փիլիպպոս` լսէր զի ընթեռնոյր զԵսայի մարգարէ. եւ ասէ. Գիտիցե՞ս արդեւք զոր ընթեռնուցուսդ:

8:30: Եւ ընթացեալ Փիլիպպոս՝ լսէր զի ընթեռնոյր զԵսայի՛ մարգարէ. եւ ասէ. Գիտիցե՞ս արդեւք զոր ընթեռնուցուսդ[2294]։
[2294] Ոմանք. Եւ ընթացաւ Փի՛՛։ Ոմանք. Զոր ընթեռնուսդ։
30. Եւ Փիլիպպոսը առաջ վազելով՝ լսեց, որ նա Եսայի մարգարէ էր ընթերցում.
30 Փիլիպպոս ալ վազելով մօտը գնաց ու լսեց որ Եսայի մարգարէին գիրքը կը կարդար։
zohrab-1805▾ eastern-1994▾ western am▾
8:3030: Филипп подошел и, услышав, что он читает пророка Исаию, сказал: разумеешь ли, что читаешь?
8:30  προσδραμὼν δὲ ὁ φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος ἠσαΐαν τὸν προφήτην, καὶ εἶπεν, ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
8:30. προσδραμὼν (Having-had-circuited-toward) δὲ (moreover,"ὁ (the-one) Φίλιππος (a-Filippos,"ἤκουσεν (it-heard) αὐτοῦ (of-it) ἀναγινώσκοντος (of-acquainting-up) Ἠσαίαν (to-a-Hesaias) τὸν (to-the-one) προφήτην, (to-a-declarer-before,"καὶ (and) εἶπεν (it-had-said,"Ἆρά (Thus) γε (too) γινώσκεις (thou-acquaint) ἃ (to-which) ἀναγινώσκεις; (thou-acquaint-up?"
8:30. adcurrens autem Philippus audivit illum legentem Esaiam prophetam et dixit putasne intellegis quae legisAnd Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest?
30. And Philip ran to him, and heard him reading Isaiah the prophet, and said, Understandest thou what thou readest?
And Philip ran thither to [him], and heard him read the prophet Esaias, and said, Understandest thou what thou readest:

30: Филипп подошел и, услышав, что он читает пророка Исаию, сказал: разумеешь ли, что читаешь?
8:30  προσδραμὼν δὲ ὁ φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος ἠσαΐαν τὸν προφήτην, καὶ εἶπεν, ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
8:30. adcurrens autem Philippus audivit illum legentem Esaiam prophetam et dixit putasne intellegis quae legis
And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "Услышав, что он читает..." - греч. prodramwn de o FilippoV hkousen autoϋ anaginwskontoV - точнее слав.: притек же Филипп, услыша его чтуща... - подойдя же, Филипп услышал его читающим - очевидно, вслух, так что Филипп мог расслышать даже и то, что именно читалось.

Вопрос Филиппа заключает в подлиннике некоторую игру слов, смягчающую, с одной стороны, некоторую дерзновенность обращения к незнакомому вельможе: ara ge ginwskeiV a anaginwskeiV; с другой - выражаемое частицею ara ge сомнение, что евнух понимает читаемое. Ожидавший отрицательного ответа Филипп действительно не ошибся. И, может быть, именно благодаря мягкой и игривой форме вопроса, Филипп расположил сразу сердце евнуха и вызвал в нем сознание, исполненное детской простоты и смирения, что он не понимает читаемого. В то же время этот вопрос подсказывал вельможе и то, что вопросивший его, очевидно, сам владеет истинным пониманием данного места, почему и умоляет Филиппа взойти и сесть с ним для толкования читаемого. В этом опять новая трогательно-добрая черта характера в знатном вельможе (ср. Злат. ).
Adam Clarke: Commentary on the Bible - 1831
8:30: Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.
Albert Barnes: Notes on the Bible - 1834
8:30: And Philip ran ... - Indicating his haste and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the instructions of the Spirit, and "ran" to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly the safest and the best. If we do not follow them, the calculations of avarice, or fear, or of worldly prudence are very apt to come in. We become alarmed; we are afraid of the rich and the great; we suppose that our conversation and admonitions will be unacceptable. We may learn from this case:
(1) To do our duty at once, without hesitation or debate.
(2) we shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are "alone"; if we approach them kindly; if we do not rudely and harshly address them, we shall find most people willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation.
And heard him read - He was reading "loud" - sometimes the best way of impressing truth on the mind in our private reading the Scriptures.
And said ... - This question, there might have been reason to fear, would not be kindly received. But the eunuch's mind was in such a state that he took no offence from such an inquiry, though made by a footman and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the Sacred Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: ran thither: Act 8:27; Psa 119:32; Ecc 9:10; Joh 4:34
Understandest: Mat 13:19, Mat 13:23, Mat 13:51, Mat 15:10, Mat 24:15; Mar 13:14; Luk 24:44-45; Joh 5:39; Co1 14:19; Eph 5:17; Rev 13:18
John Gill
8:30 And Philip ran thither to him,.... Being very ready to obey the divine order, and hoping he might be an instrument of doing some good, which might issue in the glory of God, and the welfare of men:
and heard him read the prophet Esaias; that is, "the Book of Isaiah the Prophet"; as before; and so the Ethiopic and Arabic versions read here, as there: he read it out, with a clear and distinct voice, so that Philip could hear him; and this he did, partly through reverence to the word of God, and partly to fix his attention to it the more, that he might the better understand and remember it, and also for delight and pleasure: it is very likely, that it was the Book of Isaiah in the Hebrew tongue in which he was reading, and which language he might understand, though he might be at a loss about the sense of the prophet:
and said, understandest thou what thou readest? meaning not the language, but the sense; for overhearing him, he perceived it was a prophecy in Isaiah he was reading; which was not so easy to be understood as laws and precepts are, which command this, and forbid that; whereas prophecies were more abstruse, and regarded things to come.
John Wesley
8:30 And Philip running to him, said, Understandest thou what thou readest? - He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution.
Robert Jamieson, A. R. Fausset and David Brown
8:30 Understandest thou what thou readest?--To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.
8:318:31: Եւ նա ասէ. Զիա՞րդ կարիցեմ, թէ ոչ ոք առաջնորդեսցէ ինձ։ Եւ աղաչեաց զՓիլիպպոս՝ ելանե՛լ նստե՛լ ընդ նմա[2295]։ [2295] Ոմանք. Կարիցեմ գիտել, թէ ոք ո՛չ առաջ՛՛։
31. ու ասաց. «Հասկանո՞ւմ ես արդեօք, ինչ որ ընթերցում ես»: Իսկ նա ասաց. «Ինչպէ՞ս կը կարողանամ հասկանալ, եթէ մէկն ինձ չառաջնորդի»: Եւ խնդրեց Փիլիպպոսին, որ բարձրանայ ու իր մօտ նստի:
31 Ըսաւ. «Կարդացածդ կը հասկնա՞ս արդեօք»։ Ան ալ ըսաւ. «Ի՞նչպէս կրնամ հասկնալ, եթէ մէկը ինծի չառաջնորդէ». ու աղաչեց Փիլիպպոսին, որ ելլէ իր քով նստի։
Եւ նա ասէ. Զիա՞րդ կարիցեմ, եթէ ոչ ոք առաջնորդեսցէ ինձ: Եւ աղաչեաց զՓիլիպպոս ելանել նստել ընդ նմա:

8:31: Եւ նա ասէ. Զիա՞րդ կարիցեմ, թէ ոչ ոք առաջնորդեսցէ ինձ։ Եւ աղաչեաց զՓիլիպպոս՝ ելանե՛լ նստե՛լ ընդ նմա[2295]։
[2295] Ոմանք. Կարիցեմ գիտել, թէ ոք ո՛չ առաջ՛՛։
31. ու ասաց. «Հասկանո՞ւմ ես արդեօք, ինչ որ ընթերցում ես»: Իսկ նա ասաց. «Ինչպէ՞ս կը կարողանամ հասկանալ, եթէ մէկն ինձ չառաջնորդի»: Եւ խնդրեց Փիլիպպոսին, որ բարձրանայ ու իր մօտ նստի:
31 Ըսաւ. «Կարդացածդ կը հասկնա՞ս արդեօք»։ Ան ալ ըսաւ. «Ի՞նչպէս կրնամ հասկնալ, եթէ մէկը ինծի չառաջնորդէ». ու աղաչեց Փիլիպպոսին, որ ելլէ իր քով նստի։
zohrab-1805▾ eastern-1994▾ western am▾
8:3131: Он сказал: как могу разуметь, если кто не наставит меня? и попросил Филиппа взойти и сесть с ним.
8:31  ὁ δὲ εἶπεν, πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸν φίλιππον ἀναβάντα καθίσαι σὺν αὐτῶ.
8:31. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Πῶς (Unto-whither) γὰρ (therefore) ἂν (ever) δυναίμην ( I-may-able ) ἐὰν (if-ever) μή (lest) τις (a-one) ὁδηγήσει (it-shall-way-lead-unto) με; (to-me?"παρεκάλεσέν (It-called-beside-unto) τε (also) τὸν (to-the-one) Φίλιππον (to-a-Filippos) ἀναβάντα (to-having-had-stepped-up,"καθίσαι (to-have-sat-down-to) σὺν (together) αὐτῷ. (unto-it)
8:31. qui ait et quomodo possum si non aliquis ostenderit mihi rogavitque Philippum ut ascenderet et sederet secumWho said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.
31. And he said, How can I, except some one shall guide me? And he besought Philip to come up and sit with him.
And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him:

31: Он сказал: как могу разуметь, если кто не наставит меня? и попросил Филиппа взойти и сесть с ним.
8:31  ὁ δὲ εἶπεν, πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸν φίλιππον ἀναβάντα καθίσαι σὺν αὐτῶ.
8:31. qui ait et quomodo possum si non aliquis ostenderit mihi rogavitque Philippum ut ascenderet et sederet secum
Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:31: How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate), shall not err therein."
That he would come up, and sit with him - So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.
Albert Barnes: Notes on the Bible - 1834
8:31: And he said ... - This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Act 8:33 could be reconciled to the pRev_alent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Rom 10:14. The circumstance, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Psa 25:9, "The meek will he guide in judgment, and the meek will he teach his way."
And he desired ... - He was willing to receive instruction, even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: How: Psa 25:8, Psa 25:9, Psa 73:16, Psa 73:17, Psa 73:22; Pro 30:2, Pro 30:3; Isa 29:18, Isa 29:19, Isa 35:8; Mat 18:3, Mat 18:4; Mar 10:15; Rom 10:14; Co1 3:18, Co1 8:2, Co1 14:36, Co1 14:37; Jam 1:10, Jam 1:21; Pe1 2:1, Pe1 2:2
And he: Kg2 5:9, Kg2 5:26, Kg2 10:15, Kg2 10:16
Geneva 1599
8:31 And he said, How can I, except some man should (k) guide me? And he desired Philip that he would come up and sit with him.
(k) To show me the way to understand it.
John Gill
8:31 And he said, how can I, except some man should guide me?.... Which shows that he was of an excellent spirit and temper; since instead of answering in a haughty and disdainful manner, as great men are too apt to do; and instead of charging Philip with, impertinence and insolence, in interrupting him whilst reading, and putting such a question to him, he expresses himself with great and uncommon modesty; with a sense and confession of his ignorance and incapacity and of the necessity and usefulness of the instructions of men, appointed of God to open and explain the Scriptures: and though he wanted such a guide, and could have been glad of one, yet he was willing to use all diligence himself in reading, that he, might, if possible, come at some knowledge of the truth; which was very commendable in him; and no doubt but the spirit he was in was much owing to his reading the word, and to the Spirit of God disposing his mind in this manner:
and he desired Philip that he would come up and sit with him; which is an instance of his great humanity and courteousness, and of his meekness and condescension, as well as of his vehement thirst after the knowledge of the Scriptures; he concluding, or at least hoping by Philip's question, and by the air and look of the man, that he was one that might be useful to him this way.
John Wesley
8:31 He desired Philip to come up and sit with him - Such was his modesty, and thirst after instruction.
Robert Jamieson, A. R. Fausset and David Brown
8:31 How can I, except some man guide me?--Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
8:328:32: Եւ գլուխ գրոցն զոր ընթեռնոյր՝ էր ա՛յս. Իբրեւ զոչխա՛ր ՚ի սպանդ վարեցաւ, եւ իբրեւ զորոջ առաջի կտրչի իւրոյ անմռունչ, ա՛յնպէս ո՛չ բանայ զբերան իւր[2296]։ [2296] Ոսկան. Եւ գլուխ գրոյն։ Օրինակ մի. Անմռունչ կայ. այնպէս։
32. Եւ նրա ընթերցած գրքի հատուածն այս էր. «Մորթուելու տարուեց նա ինչպէս մի ոչխար. եւ ինչպէս անմռունչ գառն իր բուրդը խուզողի առաջ, այնպէս էլ նա իր բերանը չի բացում.
32 Գրքին մէջ կարդացած տեղը այս էր. «Ոչխարի պէս մորթուելու տարուեցաւ ու իր խուզողին առջեւ մունջ կեցող գառնուկի պէս՝ իր բերանը չբացաւ.
Եւ գլուխ գրոցն զոր ընթեռնոյր` էր այս. Իբրեւ զոչխար ի սպանդ վարեցաւ, եւ իբրեւ զորոջ առաջի կտրչի իւրոյ անմռունչ` այնպէս ոչ բանայ զբերան իւր:

8:32: Եւ գլուխ գրոցն զոր ընթեռնոյր՝ էր ա՛յս. Իբրեւ զոչխա՛ր ՚ի սպանդ վարեցաւ, եւ իբրեւ զորոջ առաջի կտրչի իւրոյ անմռունչ, ա՛յնպէս ո՛չ բանայ զբերան իւր[2296]։
[2296] Ոսկան. Եւ գլուխ գրոյն։ Օրինակ մի. Անմռունչ կայ. այնպէս։
32. Եւ նրա ընթերցած գրքի հատուածն այս էր. «Մորթուելու տարուեց նա ինչպէս մի ոչխար. եւ ինչպէս անմռունչ գառն իր բուրդը խուզողի առաջ, այնպէս էլ նա իր բերանը չի բացում.
32 Գրքին մէջ կարդացած տեղը այս էր. «Ոչխարի պէս մորթուելու տարուեցաւ ու իր խուզողին առջեւ մունջ կեցող գառնուկի պէս՝ իր բերանը չբացաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:3232: А место из Писания, которое он читал, было сие: как овца, веден был Он на заклание, и, как агнец пред стригущим его безгласен, так Он не отверзает уст Своих.
8:32  ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.
8:32. ἡ (The-one) δὲ (moreover) περιοχὴ (a-holding-about) τῆς (of-the-one) γραφῆς (of-a-scribing) ἣν (to-which) ἀνεγίνωσκεν (it-was-acquainting-up) ἦν (it-was) αὕτη (the-one-this," Ὡς ( As ) πρόβατον ( stepped-before ) ἐπὶ ( upon ) σφαγὴν ( to-a-slaughtering ) ἤχθη , ( it-was-led ," καὶ ( and ) ὡς ( as ) ἀμνὸς ( a-lamb ) ἐναντίον ( to-ever-a-oned-in ) τοῦ ( of-the-one ) κείροντος ( of-shearing ) αὐτὸν ( to-it ," ἄφωνος , ( un-sounded ," οὕτως ( unto-the-one-this ) οὐκ ( not ) ἀνοίγει ( it-openeth-up ) το ( to-the-one ) στόμα ( to-a-mouth ) αὐτοῦ . ( of-it )
8:32. locus autem scripturae quam legebat erat hic tamquam ovis ad occisionem ductus est et sicut agnus coram tondente se sine voce sic non aperuit os suumAnd the place of the scripture which he was reading was this: He was led as a sheep to the slaughter: and like a lamb without voice before his shearer, so openeth he not his mouth.
32. Now the place of the scripture which he was reading was this, He was led as a sheep to the slaughter; And as a lamb before his shearer is dumb, So he openeth not his mouth:
The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

32: А место из Писания, которое он читал, было сие: как овца, веден был Он на заклание, и, как агнец пред стригущим его безгласен, так Он не отверзает уст Своих.
8:32  ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.
8:32. locus autem scripturae quam legebat erat hic tamquam ovis ad occisionem ductus est et sicut agnus coram tondente se sine voce sic non aperuit os suum
And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter: and like a lamb without voice before his shearer, so openeth he not his mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
32-33: Упоминаемое здесь место Писания находится в LIII гл. книги пророка Исаии и передается точно по переводу LXX, что свидетельствует о том, что читал евнух книгу пророка на этом переводе, распространенном тогда более всего в Египте. Как церковь иудейская, так и древнехристианская единогласно относили приведенное место к Мессии - Страдальцу за грехи мира (ср. Мф VIII:17; Мк XV:28; Ин XII:38: и д. ; 1Пет. II:22: и д. ). Смысл этого места таков: как овца, Он веден был на заклание (при жертвоприношении), и как агнец пред стригущим Его безгласен, так Он не отверзает уст Своих (т. е. ни жалоб, или порицания и выражения сопротивления). В уничижении Его (при страданиях) суд Его совершился (т. е. суд, совершившийся над Ним, был судом, на который Он Сам обрек Себя взятием греха всех людей). Но род Его (genean) кто изъяснит? (род, т. е. Его рождение, происхождение - вечное от Отца, без Матери, и во времени от Матери без Отца).

"Ибо вземлется от земли жизнь Его..." В связи с предыдущим это последнее выражение означает: "кто изъяснит, что при таком неизъяснимом происхождении, при такой непостижимости этой жизни ей суждено было взяться от земли, т. е. прерваться в страданиях на кресте (это намекается несколько формою самого выражения - "вземлется от земли...").
Adam Clarke: Commentary on the Bible - 1831
8:32: The place of the scripture - Περιοχη της γραφης, The section, or paragraph.
Albert Barnes: Notes on the Bible - 1834
8:32: The place ... - Isa 53:7-8.
He was led ... - This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word "was led" ἤχθη ē chthē implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of "meekness" and "submission" when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus.
To the slaughter - To be killed. The characteristic here recorded is more remarkable in sheep than in any other animal.
And like a lamb dumb ... - Still, patient, unresisting.
So he opened not his mouth - He did not "complain" or "murmur"; he offered no resistance, but yielded patiently to what was done by others. Compare the notes on isa 53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: He was: Isa 53:7, Isa 53:8
as a: Psa 44:11, Psa 44:12; Jer 11:19, Jer 12:3, Jer 51:40; Rom 8:36
and like: Joh 1:29; Pe1 1:19, Pe1 2:21-24
opened: Psa 39:2, Psa 39:9; Mat 26:62, Mat 26:63; Luk 23:34; Joh 18:9-11
Geneva 1599
8:32 (12) The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
(12) Those things which seem to come most by chance or fortune (as men term it) are governed by the secret providence of God.
John Gill
8:32 The place of the Scripture which he read was this,.... Or the paragraph or section of Scripture; that part of it in which he was reading was Is 53:7 which shows, that by this time the Scriptures were divided into sections, chapters, and verses; whereas the Jews say the whole law at first was but one verse (t).
He was led as a sheep to the slaughter, and like a lamb dumb before the shearer. The metaphors of sheep and lamb express the innocence, meekness, and patience of Christ in his sufferings and death; and his being like these when led to the slaughter, and dumb before the shearer, show his willingness to suffer and die for his people, and to become a sacrifice for their sins. The allusion is to the sheep led either by the butcher to the slaughter house, or by the priest to the altar, and to the lamb of a year old being silent while it is shearing; and both denote the voluntariness of Christ in his sufferings, the stripping him of his good name, credit, and reputation among men, and of all worldly substance, though Lord of all, and even of the common blessings of nature, as of meat, drink, and raiment, and the light of the sun; and particularly the stripping him of his clothes, when his raiment was parted, and lots cast on his vesture, is very aptly signified by the shearing of the lamb, all which he took very patiently; and his being led forth to be crucified, when he was offered up as a sacrifice on the cross, very fitly answers to the sheep being led to the slaughter, without showing any reluctance. It was a custom with the Heathens to offer no creature in sacrifice, that struggled as it was led, or made an opposition, or showed any reluctance: it is remarkable, that there was nothing of this kind to be observed in Christ, who gave himself an offering, and a sacrifice; the reasons of which were, because of the great love he bore to his people: and because of the good and advantage that would come to them thereby: he was content to be poor, that they might be rich; to be made sin, that they might be made righteousness; to become a curse, that the blessings of the covenant might come upon them; to be stripped of all things, that they might enjoy all: and because no other sacrifice could atone for their sins; and because it was his Father's will, which always involves his own.
So opened he not his mouth: in defence of himself, when such false things were laid to his charge, and which he could have so easily refuted, and yet answered to nothing, to the astonishment of his judge; the reason was, because he had the sins of his people on him, for which he was willing to suffer; and therefore declined self-vindication, lest he should hinder the judicial process against him; nor did he open his mouth against his enemies by way of threatening or complaint, when they spat on him, blindfolded, and buffeted him, and bid him prophesy who smote him; and when the chief priests, Scribes, the common people, and thieves mocked at him, and reviled him on the cross, he opened not his lips unto them, nor against them, only for them, saying, Father, forgive them; nor did he open his mouth against the justice of God, as bearing hard upon him; neither did he complain of the strictness of its demands, abating him nothing; nor of the severity and weight of its strokes, not sparing him at all; nor did he say one word against his people, whose sins brought all his sorrows and sufferings on him, but made intercession for the transgressors, whose sins he bore.
(t) Eliae Levit. praefat. 3. ad Sepher Hammasoreth.
John Wesley
8:32 The portion of Scripture - By reading that very chapter, Isaiah 53, many Jews, yea, and atheists, have been converted. Some of them history records. God knoweth them all. Is 53:7
Robert Jamieson, A. R. Fausset and David Brown
8:32 The place . . . was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
8:338:33: ՚Ի խոնարհութեան նորա դատաստան նորա բարձա՛ւ, եւ զազգատոհմ նորա ո՛ պատմեսցէ. զի բառնան յերկրէ կեանք նորա[2297]։ [2297] Ոմանք. Առ խոնարհութեան նորա։
33. իր խոնարհութեան պատճառով նրա դատաստանը տեղի չունեցաւ. եւ նրա ազգատոհմի մասին ո՞վ պիտի պատմի. քանի որ նրա կեանքը երկրից վերացուած է»[18]:[18] Տե՛ս Եսայի 53. 7-8:
33 Իր խոնարհութեան մէջ իր դատաստանը վերցուեցաւ եւ անոր ազգատոհմի մասին ո՞վ պիտի պատմէ. վասն զի անոր կեանքը երկրէն պիտի վերցուի»։
Ի խոնարհութեան նորա դատաստան նորա բարձաւ, եւ զազգատոհմ նորա ո՞ պատմեսցէ, զի բառնան յերկրէ կեանք նորա:

8:33: ՚Ի խոնարհութեան նորա դատաստան նորա բարձա՛ւ, եւ զազգատոհմ նորա ո՛ պատմեսցէ. զի բառնան յերկրէ կեանք նորա[2297]։
[2297] Ոմանք. Առ խոնարհութեան նորա։
33. իր խոնարհութեան պատճառով նրա դատաստանը տեղի չունեցաւ. եւ նրա ազգատոհմի մասին ո՞վ պիտի պատմի. քանի որ նրա կեանքը երկրից վերացուած է»[18]:
[18] Տե՛ս Եսայի 53. 7-8:
33 Իր խոնարհութեան մէջ իր դատաստանը վերցուեցաւ եւ անոր ազգատոհմի մասին ո՞վ պիտի պատմէ. վասն զի անոր կեանքը երկրէն պիտի վերցուի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3333: В уничижении Его суд Его совершился. Но род Его кто разъяснит? ибо вземлется от земли жизнь Его.
8:33  ἐν τῇ ταπεινώσει [αὐτοῦ] ἡ κρίσις αὐτοῦ ἤρθη· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.
8:33. Ἐν ( In ) τῇ ( unto-the-one ) ταπεινώσει ( unto-an-en-lowing ) ἡ ( the-one ) κρίσις ( a-separating ) αὐτοῦ ( of-it ) ἤρθη : ( it-was-lifted ) τὴν ( to-the-one ) γενεὰν ( to-a-generation ) αὐτοῦ ( of-it ) τίς ( what-one ) διηγήσεται ; ( it-shall-lead-through-unto ," ὅτι ( to-which-a-one ) αἴρεται ( it-be-lifted ) ἀπὸ ( off ) τῆς ( of-the-one ) γῆς ( of-a-soil ) ἡ ( the-one ) ζωὴ ( a-lifing ) αὐτοῦ . ( of-it ?"
8:33. in humilitate iudicium eius sublatum est generationem illius quis enarrabit quoniam tollitur de terra vita eiusIn humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth?
33. In his humiliation his judgment was taken away: His generation who shall declare? For his life is taken from the earth.
In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth:

33: В уничижении Его суд Его совершился. Но род Его кто разъяснит? ибо вземлется от земли жизнь Его.
8:33  ἐν τῇ ταπεινώσει [αὐτοῦ] ἡ κρίσις αὐτοῦ ἤρθη· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.
8:33. in humilitate iudicium eius sublatum est generationem illius quis enarrabit quoniam tollitur de terra vita eius
In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:33: In his humiliation, his judgment was taken away - He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant.
Who shall declare his generation - Την γενεαν αυτου: Answering to the Hebrew דורו doro, which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal - whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at Act 7:60. In our Lord's case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.
Albert Barnes: Notes on the Bible - 1834
8:33: In his humiliation - This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew text is: "He was taken from prison and from judgment." The word rendered "prison" denotes any kind of "detention," or even "oppression." It does not mean, as with us, to be confined "in" a prison or jail, but may mean "custody," and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See the notes on Mat 27:2. It is not known why the Septuagint thus translated the expression "he was taken from prison," etc., by "in his humiliation," etc. The word "from prison" may mean, as has been remarked, however, from "oppression," and this does not differ materially from "humiliation"; and in this sense the Septuagint understood it. The "meaning" of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity; when he was destitute of protectors and friends; when at the lowest state of humiliation, and therefore most the object of pity, "in addition to that," justice was denied him; his judgment - a just sentence - was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was "followed" by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings.
His judgment - Justice, a just sentence, was denied him, and he was cruelly condemned.
And who shall declare his generation? - The word "generation" used here properly denotes "posterity"; then "an age" of mankind, comprehending about 30 years, as we speak of this and the next generation; then it denotes "the men" of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, "His manner of life who would declare?" referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, "Whoever knows anything about his innocence, let him come and declare it." This passage is taken from the Gemara of Babylon (Kennicott, as quoted by Lowth). The same Gemara of Babylon on this passage adds, "that before the death of Jesus, this proclamation was made 40 days; but no defense could be found" - a manifest falsehood, and a story strikingly illustrative of the character of the Jewish writings.
The Gemara was written some time after Christ, perhaps not far from the year 180 (Lardner), and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trial of the Saviour. The Chaldee paraphrase translates the passage in Isaiah, "He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?" Others have referred this question to his Deity, or his divine "generation"; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connection (see Calvin in loco.) Others have referred it to "his own spiritual posterity," his disciples, his family; "the number of his friends and followers who could enumerate?" (Calvin, Beza, etc.) Another sense which the word has is to denote the "people" of any particular age or time (Mat 11:16; Mat 23:36; Luk 16:8, etc.); and it has been supposed that the question here means, "Who can describe the character and wickedness of the generation when he shall live - the enormous crime of that age, in putting him to death?" On this passage, see the notes on Isa 53:8. Perhaps, after all that has been written on this passage, the simple idea is, "Who shall stand up for him, declaring who he is? Who will appear for him? Who will vindicate him?" meaning that all would forsake him, and that there would be none to "declare really who he was."
For his life ... - The Hebrew is, "For he was cut off from the land of the living"; that is he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: his humiliation: Phi 2:8, Phi 2:9
judgment: Job 27:2, Job 34:5; Isa 5:23, Isa 10:2; Hab 1:4; Mat 27:12-26; Joh 19:12-16
and who: Psa 22:30; Isa 53:8, Isa 53:12
for: Psa 22:15; Isa 53:10, Isa 53:12; Dan 9:26; Zac 13:7
Geneva 1599
8:33 In his (l) humiliation his judgment was taken away: and who shall declare his (m) generation? for his life is taken from the earth.
(l) The Hebrew text reads it in this way, "out of a narrow strait, and out of judgment was he taken": and by the "narrow strait" he means the grave and the very bonds of death, and by "judgment" he means the punishment which was laid upon him, and the miserable state which Christ took upon himself for our sakes, in bearing his Father's wrath.
(m) How long he will endure: for Christ, having once risen from the dead, dies no more; (Rom 6:9).
John Gill
8:33 In his humiliation his judgment was taken away,.... The humiliation, or low estate of Christ, lay in his assumption of human nature, with the weaknesses and imperfections of it; in the meanness of his parentage and education; in the sorrows he endured from his cradle to his cross; in his last conflict with Satan in the garden; in his being apprehended, bound, scourged, and condemned, both by the sanhedrim, and the Roman governor; and in being enclosed with the assembly of the wicked soldiers, who put on him their own clothes, and a crown of thorns on his head, and a reed in his hand, and then in a mock manner bowed to him as king of the Jews; and last of all in his obedience to death, even the death of the cross, and in his being laid in the grave. Now in this his low estate, "his judgment was taken away"; in the text in Is 53:8 the words are, "he was taken from prison and from judgment"; which some understand of his sufferings, and render the words thus, "by an assembly, and by judgment he was taken away"; that is, by the Jewish sanhedrim, and by the judgment or sentence of Pontius Pilate, his life was taken away: and others interpret it of his resurrection from the dead, when he was taken or delivered from the prison of the grave, and could not be held any longer by the cords and pains of death; and from the judgment or condemnation under which he lay, being justified in the Spirit, when he was raised from the dead. The words, as here cited, differ from the original text; which have caused some to think, that there was a different reading of these words, which the Septuagint followed, and Luke after them. Dr. Pocock (u) has proposed a translation of the Hebrew text, as agreeable to this citation, without supposing a various reading, thus, "because of affliction, even from judgment he is taken; or when he was humbled, he was taken from judgment"; it being all one whether he was taken from judgment condemnation, and punishment, as at his resurrection, or whether his punishment was taken from him: though the sense of the words, as they are here cited, rather seems to be this; when he was taken and bound by the Jews, and detained by them a prisoner, and arraigned before the high priest, and at Pilate's bar, and false witnesses suborned, which was his time of humiliation and affliction; when he was reproached, blasphemed, buffeted, and spit, upon, justice was not done him, right did not take place, but was removed from him, and he was treated in a most unjust and unrighteous manner:
and who shall declare his generation? not his divine or human generation; nor the sorrows of his life; or the duration of his life since his resurrection; nor the numbers of his spiritual seed and offspring; senses put upon the words they will by no means bear; but the generation or age in which Christ lived, which for its wickedness among themselves, and their barbarity to him, and ill usage of him, cannot be sufficiently described and declared; and a great deal of it they themselves own; See Gill on Mt 10:36, Mt 12:39.
for his life is taken from the earth, not in a common, but in a judicial way; in the most cruel, barbarous, and unjust manner, in a violent way; though not without his Father's will, and his own consent; and though his life was taken from the earth, he now lives in heaven, and that for evermore.
(u) Not. Miscell. c. 4. p. 72.
John Wesley
8:33 In his humiliation his judgment was taken away - That is, when he was a man, he had no justice shown him. To take away a person's judgment, is a proverbial phrase for oppressing him. And who shall declare, or count his generation - That is, who can number his seed, Is 53:10; which he hath purchased by laying down his life?
8:348:34: Պատասխանի ետ ներքինին Փիլիպպոսի, եւ ասէ. Աղաչեմ զքեզ՝ վասն ո՞յր ասէ մարգարէն զայս. վասն ի՞ւր, եթէ վասն այլո՛յ ուրուք։
34. Ներքինին հարցրեց Փիլիպպոսին. «Խնդրում եմ քեզ, մարգարէն ո՞ւմ մասին է ասում այս. ի՞ր մասին, թէ՞ մէկ ուրիշի»:
34 Ներքինին պատասխան տուաւ Փիլիպպոսին ու ըսաւ. «Կ’աղաչեմ քեզի, մարգարէն որո՞ւն համար կ’ըսէ ասիկա. իրե՞ն համար թէ ուրիշի մը համար»։
Պատասխանի ետ ներքինին Փիլիպպոսի եւ ասէ. Աղաչեմ զքեզ, վասն ո՞յր ասէ մարգարէն զայս, վասն ի՞ւր եթէ վասն այլոյ ուրուք:

8:34: Պատասխանի ետ ներքինին Փիլիպպոսի, եւ ասէ. Աղաչեմ զքեզ՝ վասն ո՞յր ասէ մարգարէն զայս. վասն ի՞ւր, եթէ վասն այլո՛յ ուրուք։
34. Ներքինին հարցրեց Փիլիպպոսին. «Խնդրում եմ քեզ, մարգարէն ո՞ւմ մասին է ասում այս. ի՞ր մասին, թէ՞ մէկ ուրիշի»:
34 Ներքինին պատասխան տուաւ Փիլիպպոսին ու ըսաւ. «Կ’աղաչեմ քեզի, մարգարէն որո՞ւն համար կ’ըսէ ասիկա. իրե՞ն համար թէ ուրիշի մը համար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3434: Евнух же сказал Филиппу: прошу тебя [сказать]: о ком пророк говорит это? о себе ли, или о ком другом?
8:34  ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῶ φιλίππῳ εἶπεν, δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
8:34. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) εὐνοῦχος (a-bed-holder) τῷ (unto-the-one) Φιλίππῳ (unto-a-Filippos) εἶπεν (it-had-said,"Δέομαί (I-be-binded) σου, (of-thee,"περὶ (about) τίνος (of-what-one) ὁ (the-one) προφήτης (a-declarer-before) λέγει (it-fortheth) τοῦτο; (to-the-one-this?"περὶ (About) ἑαυτοῦ (of-self) ἢ (or) περὶ (about) ἑτέρου (of-different) τινός; (of-a-one?"
8:34. respondens autem eunuchus Philippo dixit obsecro te de quo propheta dicit hoc de se an de alio aliquoAnd the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? Of himself, or of some other man?
34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other?
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man:

34: Евнух же сказал Филиппу: прошу тебя [сказать]: о ком пророк говорит это? о себе ли, или о ком другом?
8:34  ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῶ φιλίππῳ εἶπεν, δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
8:34. respondens autem eunuchus Philippo dixit obsecro te de quo propheta dicit hoc de se an de alio aliquo
And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? Of himself, or of some other man?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
34: "Евнух же сказал Филиппу..." - apokriqeiV de o eunoucoV t Filippw eipe... - отвещав же каженик к Филиппу рече, точнее по-русски: "евнух же сказал Филиппу в ответ..."

"Прошу тебя..." - т. е. объяснить.
Adam Clarke: Commentary on the Bible - 1831
8:34: Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.
Albert Barnes: Notes on the Bible - 1834
8:34: Answered Philip - That is, "addressed" Phil The Hebrews often use the word "answer" as synonymous with "addressing" one, whether he had spoken or not.
Of himself ... - This was a natural inquiry, for there was nothing in the text itself that would determine to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus, the Targum of Jonathan on Isa 52:13, "Behold my servant shall deal prudently," etc., renders it, "Behold, my servant, the Messiah, shall be prospered," etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the Sanhedrin in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that This passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah - as they have done since. Yet the subject was so important and so difficult that it had occupied the attention of the traveler during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah himself or any of the prophets, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just suited to receive instruction, God sent a messenger to guide him. He often thus prepares, by His Providence, or by a train of affecting and solemn events, the minds of people for a reception of the truth; and then He sends his messengers to guide the thoughtful and the anxious in the way of peace and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: of whom: Mat 2:2-4, Mat 13:36, Mat 15:15
John Gill
8:34 And the eunuch answered Philip, and said,.... After he had read the passage out, and Philip had put the question to him, whether he understood it; and after he had taken him up into his chariot to sit with him, and instruct him:
I pray thee, of whom speakest the prophet this? being desirous of knowing who was the subject of this famous prophecy: which to know was very useful and edifying, and was not a matter of mere indifference and speculation, but of great moment and concern. A like way of speaking, in order to know the sense of a passage, is used by the Jews (w): thus upon reading Prov 31:2, it is asked,
"of whom does Solomon say this Scripture? he does not say it but of his father David.''
Does he speak
of himself or of some other man? which is very properly and pertinently put; since there might be some appearance of its application to Isaiah, who suffered under Manasseh; and it might be applied to different persons, as it has been since by the Jews; as to Josiah, Jeremiah in particular, and to the people of Israel in general, though very wrongly: Josiah could never be intended, as one of their noted commentators (x) expounds the paragraph; since it was not the sins of the people that were the cause of his death, but his own, and his vanity in meddling with what he had nothing to do with, and had no real call unto; nor can it be said of him that he did no violence, or that he bore the sins of others, and died for them, and made his soul an offering for sin; nor were his days prolonged; nor did the pleasure of the Lord prosper in his hand: nor is the passage applicable to Jeremiah, as another of their writers (y) would have it; he was not free from sin; nor was he wounded for the sins of his people; nor did he undergo his sufferings with patience; nor had he a large number of disciples; nor was he extolled and exalted, as this person is said to be: much less, as others (z) say, is the whole body of the people of Israel in captivity intended; since one single individual as spoken of throughout the whole; and is manifestly distinguished from the people of Israel, whose sins and sorrows he was to bear, and for whose transgressions he was to be stricken and wounded. In all which they go contrary to their Targum (a), Talmud (b), and other ancient writings (c), which interpret many things in this section or paragraph of the Messiah (d): however, as it might be differently understood, or difficult to be understood, the eunuch very appropriately puts this question.
(w) T. Bab. Beracot, fol. 10. 1. (x) Abarbinel in Isa. liii. (y) Sandiah Gaon in Aben Ezra in ib. (z) Jarchi, Aben Ezra, & Kimchi in ib. (a) In Isa. lii. 13. and liii. 10. (b) T. Bab. Sanhedrin, fol. 98. 2. (c) Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. (d) See my Book of the Prophecies of the Messiah, p. 161. &c.
Robert Jamieson, A. R. Fausset and David Brown
8:34 And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.
8:358:35: Եբա՛ց Փիլիպպոս զբերան իւր, եւ սկսեալ ՚ի գրոցս յայսմանէ՝ աւետարանեաց նմա զՅիսուս Քրիստոս[2298]։ [2298] Ոմանք. Եւ սկսաւ խօսել ՚ի գրոցս յասցանէ, աւետարանեաց նմա զՅիսուս։
35. Փիլիպպոսը բացեց իր բերանը եւ այդ գրքից սկսելով՝ Յիսուսին աւետարանեց նրան:
35 Փիլիպպոս իր բերանը բացաւ եւ գրքին այս խօսքէն սկսելով՝ Յիսուսը քարոզեց անոր։
Եբաց Փիլիպպոս զբերան իւր, եւ սկսեալ ի գրոցս յայսցանէ` աւետարանեաց նմա զՅիսուս:

8:35: Եբա՛ց Փիլիպպոս զբերան իւր, եւ սկսեալ ՚ի գրոցս յայսմանէ՝ աւետարանեաց նմա զՅիսուս Քրիստոս[2298]։
[2298] Ոմանք. Եւ սկսաւ խօսել ՚ի գրոցս յասցանէ, աւետարանեաց նմա զՅիսուս։
35. Փիլիպպոսը բացեց իր բերանը եւ այդ գրքից սկսելով՝ Յիսուսին աւետարանեց նրան:
35 Փիլիպպոս իր բերանը բացաւ եւ գրքին այս խօսքէն սկսելով՝ Յիսուսը քարոզեց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
8:3535: Филипп отверз уста свои и, начав от сего Писания, благовествовал ему об Иисусе.
8:35  ἀνοίξας δὲ ὁ φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῶ τὸν ἰησοῦν.
8:35. ἀνοίξας (Having-opened-up) δὲ (moreover,"ὁ (the-one) Φίλιππος (a-Filippos,"τὸ (to-the-one) στόμα (to-a-mouth) αὐτοῦ (of-it,"καὶ (and) ἀρξάμενος ( having-firsted ) ἀπὸ (off) τῆς (of-the-one) γραφῆς (of-a-scribing) ταύτης (of-the-one-this," εὐηγγελίσατο ( it-goodly-messaged-to ) αὐτῷ (unto-it) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
8:35. aperiens autem Philippus os suum et incipiens ab scriptura ista evangelizavit illi IesumThen Philip, opening his mouth and beginning at this scripture, preached unto him Jesus.
35. And Philip opened his mouth, and beginning from this scripture, preached unto him Jesus.
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus:

35: Филипп отверз уста свои и, начав от сего Писания, благовествовал ему об Иисусе.
8:35  ἀνοίξας δὲ ὁ φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῶ τὸν ἰησοῦν.
8:35. aperiens autem Philippus os suum et incipiens ab scriptura ista evangelizavit illi Iesum
Then Philip, opening his mouth and beginning at this scripture, preached unto him Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
35: "Отверз уста свои..." - anoizaV... to stwma... открыв уста... - некоторая торжественность речи для указания особой важности благовестия Филиппа об Иисусе.
Adam Clarke: Commentary on the Bible - 1831
8:35: Began at the same scripture - He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip's doctrine, and desired to be baptized in the name of Jesus.
Albert Barnes: Notes on the Bible - 1834
8:35: Opened his mouth - See Mat 5:2.
At the same scripture - Taking this as a "text" to be illustrated.
Preached unto him Jesus - Showed him that Jesus of Nazareth exactly corresponded to the description of the prophet, and that therefore he referred to the Messiah, and that the Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: opened: Act 10:34; Mat 5:2; Co2 6:11
began: Act 18:28, Act 26:22, Act 26:23, Act 28:23; Luk 24:27, Luk 24:44-47
preached: Act 3:20, Act 9:20, Act 11:20, Act 17:3, Act 17:18, Act 19:13; Co1 1:23, Co1 2:2; Eph 4:21; Pe1 1:11, Pe1 1:12
John Gill
8:35 Then Philip opened his mouth,.... With freedom and boldness, and spoke clearly and distinctly, and expounded the passage to him. This is a phrase frequently used in Jewish writings, especially in the book of Zohar (e), when they give an account of this or the other Rabbi interpreting any place of Scripture; as for instance, R. Eleazar "opened", and said, "my sabbaths you shall keep", &c. Again, R. Aba "opened", and said, "and Manoah said unto his wife", &c. Once more, "R. Simeon opened", and said, "the heavens declare the glory of God", &c. and
began at the same Scripture: "the fifty third of Isaiah": and preached unto him Jesus of Nazareth; how that he was the true Messiah, and the person there designed, and that very rightly; for the Jews themselves, the ancient ones, have interpreted several passages in that chapter of the Messiah, as has been before observed; he showed him how that he was born of a virgin, made under the law, and yielded perfect obedience to it in his life; and that he suffered and died for the sins of his people, and made satisfaction for them, and brought in an everlasting righteousness to justify them before God, and had obtained eternal redemption for them; that he was risen from the dead, was ascended into heaven, and now sat at the right hand of God, and ever lived to make intercession for transgressors; and would come a second time to judge both quick and dead; and in the mean while had left rules for the gathering, and forming, and governing his churches; and had appointed persons to preach his Gospel, and to administer the ordinances of baptism, and the supper of the Lord, which were to continue till his second coming.
(e) In Gen. fol. 5. 3. 4. & 6. 1. 3. & 7. 1. 2. 3. & 8. 1. 2. 3. & passim.
Robert Jamieson, A. R. Fausset and David Brown
8:35 Then Philip opened his mouth--(See on Mt 5:2).
began at the same scripture--founding on it as his text.
preached unto him Jesus--showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.
8:368:36: Իբրեւ երթային զճանապարհայնն, եկին ՚ի ջո՛ւր ինչ. եւ ասէ ներքինին. Ահաւասիկ ջուր՝ զի՞նչ արգելու զիս ՚ի մկրտելոյ[2299]։ [2299] Ոմանք. Զճանապարհայն... զի՛նչ արգելուս զիս ՚ի մկր՛՛։
36. Երբ իրենց ճանապարհն էին գնում, հասան մի ջրի մօտ: Եւ ներքինին ասաց. «Ահա՛ ջուր, ի՞նչն է ինձ արգելում մկրտուել»:
36 Երբ իրենց ճամբան կ’երթային, ջուրի մը քով եկան։ Ներքինին ըսաւ. «Ահա՛ ջուր, ա՛լ ի՞նչ բան զիս կ’արգիլէ մկրտուելէ»։
Իբրեւ երթային զճանապարհայն, եկին ի ջուր ինչ, եւ ասէ ներքինին. Ահաւասիկ ջուր, զի՞նչ արգելու զիս ի մկրտելոյ:

8:36: Իբրեւ երթային զճանապարհայնն, եկին ՚ի ջո՛ւր ինչ. եւ ասէ ներքինին. Ահաւասիկ ջուր՝ զի՞նչ արգելու զիս ՚ի մկրտելոյ[2299]։
[2299] Ոմանք. Զճանապարհայն... զի՛նչ արգելուս զիս ՚ի մկր՛՛։
36. Երբ իրենց ճանապարհն էին գնում, հասան մի ջրի մօտ: Եւ ներքինին ասաց. «Ահա՛ ջուր, ի՞նչն է ինձ արգելում մկրտուել»:
36 Երբ իրենց ճամբան կ’երթային, ջուրի մը քով եկան։ Ներքինին ըսաւ. «Ահա՛ ջուր, ա՛լ ի՞նչ բան զիս կ’արգիլէ մկրտուելէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3636: Между тем, продолжая путь, они приехали к воде; и евнух сказал: вот вода; что препятствует мне креститься?
8:36  ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος, ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
8:36. ὡς (As) δὲ (moreover) ἐπορεύοντο ( they-were-traversing-of ) κατὰ (down) τὴν (to-the-one) ὁδόν, (to-way,"ἦλθον (they-had-came) ἐπί (upon) τι (to-a-one) ὕδωρ, (to-a-water,"καί (and) φησιν (it-declareth,"ὁ (the-one) εὐνοῦχος (a-bed-holder," Ἰδοὺ ( Thou-should-have-had-seen ,"ὕδωρ: (a-water) τί (What-one) κωλύει (it-preventeth) με (to-me) βαπτισθῆναι; (to-have-been-immersed-to?"
8:36. et dum irent per viam venerunt ad quandam aquam et ait eunuchus ecce aqua quid prohibet me baptizariAnd as they went on their way, they came to a certain water. And the eunuch said: See, here is water: What doth hinder me from being baptized?
36. And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, water; what doth hinder me to be baptized?
And as they went on [their] way, they came unto a certain water: and the eunuch said, See, [here is] water; what doth hinder me to be baptized:

36: Между тем, продолжая путь, они приехали к воде; и евнух сказал: вот вода; что препятствует мне креститься?
8:36  ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος, ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;
8:36. et dum irent per viam venerunt ad quandam aquam et ait eunuchus ecce aqua quid prohibet me baptizari
And as they went on their way, they came to a certain water. And the eunuch said: See, here is water: What doth hinder me from being baptized?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
36: Дальнейший вопрос евнуха к Филиппу о возможности для него крещения показывает, что проповедь Филиппа была достаточно подробна и внимательно воспринята слушателем, возгоревшимся жаждою быть последователем Христовым.

"Приехали к воде" - точно неизвестно это место, вероятно, находившееся между Елевферополем и Газою (Робинзон II:749).
Adam Clarke: Commentary on the Bible - 1831
8:36: See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.
Albert Barnes: Notes on the Bible - 1834
8:36: As they went on their way - In their journey.
A certain water - The expression used here does not determine whether this was a river, a brook, or a standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river or very considerable stream in this vicinity. All that is intimated is that there was water enough to perform the rite of baptism. Grotius says they came "to a fountain which was in the neighborhood of Bethsora, in the tribe of Juda, at the twentieth milestone from Aelia (Jerusalem) to Hebron." This is, however, a tradition taken from Eusebius. The place is still shown (Pococke).
What doth hinder me ... - This shows that he had been instructed by Philip on the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.
To be baptized - On the meaning of the word "baptize" βαπτίζω baptizō, see all the notes on Mat 3:6, Mat 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: See: Act 10:47; Eze 36:25; Joh 3:5, Joh 3:23; Tit 3:5, Tit 3:6; Jo1 5:6
John Gill
8:36 And as they went on their way,.... In the road from Jerusalem to Gaza; Philip preaching, and the eunuch hearing, and conversing in a religious and spiritual way together; and Beza says in one exemplar it is added, "conferring one with another"; about the person and office of Christ, the doctrines of the Gospel, and the ordinances of it; as appears by what follows, both by the eunuch's request to be admitted to baptism, and his confession of faith:
they came unto a certain water; which some say was at Bethhoron, in the tribe of Judah or Benjamin; and others think it was the river Eleutherus; the former is more likely; concerning which Jerom (f) gives this account:
"Bethzur in the tribe of Judah, or Benjamin, and now called Bethhoron, is a village as we go from Aella (or Jerusalem) to Hebron, twenty miles from it; near which is a fountain, springing up at the bottom of a mountain, and is swallowed up in the same ground in which it is produced; and the Acts of the Apostles relate, that the eunuch of queen Candace was baptized here by Philip.''
This place was about two miles from Hebron; since that, according to the same writer (g), was twenty two miles from Jerusalem. Borchardus (h) seems to place it further off from Hebron:
"from Hebron are three "leucas", or six miles, northward, declining a little to the west, to Nehel Escol, that is, "the brook of the cluster", from whence the spies carried the cluster of grapes; to the left of this valley, for the space of a mile, or half a leuca, runs a river, in which Philip baptized the, eunuch of queen Candace, not far from Sicelech.''
And, according to Jerom (i), Escol lay in the way from Bethzur to Hebron. This account of the historian sets aside that weak piece of criticism on
Ac# 8:38 used by some persons; as if when Philip and the eunuch went down into the water, no more is meant, than that they went to the water side, or descended to the bank and brink of the river; seeing, here it is said, they came to a certain place of water; they came to the river itself, or the river side, and after this went down into it.
And the eunuch said, see here is water, what doth hinder me to be baptized? This question shows, that he had some knowledge of the ordinance of baptism, which he had received from the ministry and conversation of Philip; and that he had some desire after it, as regenerate persons have, after divine things, after Christ, his word, and ordinances; and that he was willing to take the first opportunity of submitting to it, but was jealous lest he should not be qualified for it; and therefore modestly proposes the affair to Philip, and desires to be examined and judged by him: and it also suggests, that there are some things which might be a just bar to this ordinance, as want of grace, and a disorderly life and conversation, which were the hindrances to the Pharisees and Sadducees, who came to John's baptism; and these are sufficient ones, even though persons may be born in a Christian land, and of believing parents, and have had a good education; yea, though they may have much notional light and speculative knowledge: but where the good work of grace is begun, and when a soul is spiritually enlightened, and has evangelical repentance for sin, and true faith in Christ, and sincere love to him, nothing should hinder: not any thing on his side; not a sense of his own unworthiness, which will never be otherwise, but rather increase; nor the corruptions of his heart and nature, which will always remain, as long as he is in the body; nor fears of falling away, since there cannot be more danger after baptism than before, and Christ is the same who is always able to keep from it; nor the reproaches of the world, which should be esteemed above riches; and more especially, since to be ashamed of Christ, his word, or ordinances, is highly resented by him; nor the opposition of relations and friends, who, though they are to be regarded and listened to in civil matters, yet should have no sway in religious ones to move from the cause of Christ; nor any difficulty in the ordinance itself, since it is but water baptism, and not a bloody one, such as Christ was baptized with, and some of his followers have been called unto: nor should anything hinder on the side of the administrator, when the above is the case; as not being circumcised, but Gentiles, as in the times of the apostles, Acts 10:47 so not the former life and conversation of the person, though it has been ever so wicked, as the instances of the crucifiers of Christ, of the jailor, of Saul the persecutor, and many of the Corinthians, show; nor the weakness of grace; the day of small things is not to be despised, nor a bruised reed to be broken, or smoking flax to be quenched: agreeably to this the Ethiopic version renders it, "who doth hinder", &c.
(f) De locis Hebraicis, fol. 89. 6. (g) Ib. fol. 87. E. (h) Decscript. Terrae Sanct. c. 9. (i) Epitaph. Paulae, fol, 59. 6. H.
John Wesley
8:36 And as they went on the way they came to a certain water - Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all. What hindereth me to be baptized? - Probably he had been circumcised: otherwise Cornelius would not have been the first fruits of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
8:36 See, here is water--more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to be baptized?--Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case. (Acts 8:37 is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use).
8:378:37: Եւ ասէ ցնա. Եթէ հաւատաս բոլորով սրտիւ քով մա՛րթ է։ Պատասխանի ետ ներքինին եւ ասէ. Հաւատամ՝ եթէ Յիսուս Քրիստոս Որդի Աստուծոյ[2300]։ [2300] Ոսկան յաւելու. Ասէ ցնա Փիլիպպոս։ ՚Ի բազումս պակասի. Պատասխանի ետ ներքինին, եւ։ Ոմանք. Եթէ է Յիսուս Քրիստոս. եւ ոմանք. եթէ Յիսուս Քրիստոս է։
37. Եւ նա ասաց նրան. «Եթէ քո ամբողջ սրտով հաւատում ես, կարելի է»: Նա պատասխան տուեց ու ասաց. «Հաւատում եմ, որ Յիսուս Քրիստոս Աստծու Որդին է»[19]:[19] Յունարէնը չունի այս համարը:
37 [Եւ Փիլիպպոս ըսաւ անոր. «Եթէ քու բոլոր սրտովդ կը հաւատաս՝ կարելի է»։ Անիկա պատասխան տուաւ ու ըսաւ. «Կը հաւատամ թէ Յիսուս Քրիստոս Որդի Աստուծոյ է»։]
[36]Եւ ասէ ցնա. Եթէ հաւատաս բոլորով սրտիւ քով, մարթ է: Պատասխանի ետ եւ ասէ. Հաւատամ եթէ Յիսուս Քրիստոս է Որդի Աստուծոյ:

8:37: Եւ ասէ ցնա. Եթէ հաւատաս բոլորով սրտիւ քով մա՛րթ է։ Պատասխանի ետ ներքինին եւ ասէ. Հաւատամ՝ եթէ Յիսուս Քրիստոս Որդի Աստուծոյ[2300]։
[2300] Ոսկան յաւելու. Ասէ ցնա Փիլիպպոս։ ՚Ի բազումս պակասի. Պատասխանի ետ ներքինին, եւ։ Ոմանք. Եթէ է Յիսուս Քրիստոս. եւ ոմանք. եթէ Յիսուս Քրիստոս է։
37. Եւ նա ասաց նրան. «Եթէ քո ամբողջ սրտով հաւատում ես, կարելի է»: Նա պատասխան տուեց ու ասաց. «Հաւատում եմ, որ Յիսուս Քրիստոս Աստծու Որդին է»[19]:
[19] Յունարէնը չունի այս համարը:
37 [Եւ Փիլիպպոս ըսաւ անոր. «Եթէ քու բոլոր սրտովդ կը հաւատաս՝ կարելի է»։ Անիկա պատասխան տուաւ ու ըսաւ. «Կը հաւատամ թէ Յիսուս Քրիստոս Որդի Աստուծոյ է»։]
zohrab-1805▾ eastern-1994▾ western am▾
8:3737: Филипп же сказал ему: если веруешь от всего сердца, можно. Он сказал в ответ: верую, что Иисус Христос есть Сын Божий.
8:37  
8:37. [WH omits this verse.]
8:37. [Omitted Text]And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.
37. ( Some ancient authorities insert, wholly or in part, ver. 37 ) And Phillip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God:

37: Филипп же сказал ему: если веруешь от всего сердца, можно. Он сказал в ответ: верую, что Иисус Христос есть Сын Божий.
8:37  
8:37. [WH omits this verse.]
8:37. [Omitted Text]
And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.
37. ( Some ancient authorities insert, wholly or in part, ver. 37 ) And Phillip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:37: I believe that Jesus Christ is the Son of God - He believed that Jesus, whom Philip preached to him, was The Christ or Messiah, and consequently the Son of God.
This whole verse is omitted by ABCG, several others of the first authority, Erpen's edit. of the Arabic, the Syriac, the Coptic, Sahidic, Ethiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, "Hic versus certissime delendus," this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.
Albert Barnes: Notes on the Bible - 1834
8:37: And Philip said ... - This was stated by Philip as the proper qualification for making a profession of religion. The terms are:
(1) "Faith," that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See the notes on Mar 16:16.
(2) there is required not merely the assent of the understanding, but a surrender of the "heart, the will, the affections," to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord's Supper.
I believe ... - This profession is more than a professed belief that Jesus was "the Messiah." The name "Christ" implies that. "I believe that Jesus the Messiah is the Son of God." He professed his belief that he was the "Son of God" - showing either that he had before supposed that the Messiah "would be" the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is missing in a very large number of manuscripts (Mill), and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek mss. unless it is spurious. If it was not in the original copy of the Acts , it was probably inserted by some early transcriber, and was deemed so important to the connection, to show that the eunuch was not admitted hastily to baptism, that it was afterward retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that "faith" is necessary to a proper profession of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:37: If: Act 8:12, Act 8:13, Act 8:21, Act 2:38, Act 2:39; Mat 28:19; Mar 16:16; Rom 10:10
he answered: Pe1 3:21
I believe: Act 9:20; Mat 16:16; Joh 6:68, Joh 6:69, Joh 9:35-38, Joh 11:27, Joh 20:31; Co1 12:3; Jo1 4:15, Jo1 5:1, Jo1 5:5, Jo1 5:10-13
Geneva 1599
8:37 (13) And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, (n) I believe that Jesus Christ is the Son of God.
(13) Profession of faith is required of those being baptized, and therefore it is evident that we are not first ingrafted into Christ when we are baptized, but are already ingrafted, and then are baptized. (Ed.)
(n) The sum of the confession which is necessary for baptism.
John Gill
8:37 And Philip said, if thou believest with all thine heart, thou mayest,.... Intimating, that if he did not believe, he had no right to that ordinance; though he was a proselyte to the Jewish religion, a serious and devout man, and was employed in a religious way, when Philip came up to him, and was very desirous of being instructed in the knowledge of divine things; and yet notwithstanding all this, he had no right to the ordinance of baptism, unless he had faith in Christ, and made a profession of it; nor would Philip administer it to him without it; from whence it appears, that faith in Christ, and a profession of it, are necessary prerequisites to baptism: and this faith should not be a mere historical and temporary faith, nor a feigned one, but a believing in Christ with the heart unto righteousness; or such a faith by which a soul relinquishes its own righteousness, and looks and goes unto Christ for righteousness, life, and salvation, and rests and relies upon him for them; and it should be a believing in him with the whole heart, which does not design a strong faith, or a full assurance of faith, but an hearty, sincere, and unfeigned one, though it may be but weak, and very imperfect. And that this is necessary to baptism is manifest, because without this it is impossible to please God; nor can submission and obedience to it be acceptable to him: nor indeed can the ordinance be grateful and pleasing to unbelievers; for though it is a command that is not grievous, and a yoke that is easy, yet it is only so to them that believe; nor can any other see to the end of this ordinance, or behold the burial, and resurrection of Christ represented by it, or be baptized into his death, and partake of the benefits of it; and besides, whatsoever is not of faith is sin.
And he answered and said, I believe that Jesus Christ is the Son of God: which though a short, is a very comprehensive summary of the articles of faith respecting the person, offices, and grace of Christ; as that he is a divine person, truly and properly God, the only begotten of the Father, of the same nature with him, and equal to him; that he existed from all eternity, as a divine person with him, and distinct from him; and that he is the Christ, the anointed of God, to be prophet, priest, and King; and is Jesus, the only Saviour of lost sinners, in whom he trusted and depended alone for righteousness, life, and salvation. This whole verse is wanting in the Alexandrian copy, and in five of Beza's copies, and in the Syriac and Ethiopic versions; but stands in the Vulgate Latin and Arabic versions, and in the Complutensian edition; and, as Beza observes, ought by no means to be expunged, since it contains so clear a confession of faith required of persons to be baptized, which was used in the truly apostolic times.
8:388:38: Եւ հրամայեաց կացուցանել զկառսն. եւ իջին երկոքին ՚ի ջուրն՝ Փիլիպպոս եւ ներքինին, եւ մկրտեա՛ց զնա[2301]։ [2301] Ոմանք. Երկոքեանն ՚ի ջուրն։
38. Եւ ներքինին հրամայեց կառքը կանգնեցնել. երկուսով ջուրն իջան. ե՛ւ Փիլիպպոսը, ե՛ւ ներքինին: Եւ Փիլիպպոսը մկրտեց նրան:
38 Ու հրաման ըրաւ որ կառքը կայնեցնեն։ Երկուքն ալ իջան։ Փիլիպպոս ներքինին մկրտեց։
Եւ հրամայեաց կացուցանել զկառսն. եւ իջին երկոքեան ի ջուրն, Փիլիպպոս եւ ներքինին, եւ մկրտեաց զնա:

8:38: Եւ հրամայեաց կացուցանել զկառսն. եւ իջին երկոքին ՚ի ջուրն՝ Փիլիպպոս եւ ներքինին, եւ մկրտեա՛ց զնա[2301]։
[2301] Ոմանք. Երկոքեանն ՚ի ջուրն։
38. Եւ ներքինին հրամայեց կառքը կանգնեցնել. երկուսով ջուրն իջան. ե՛ւ Փիլիպպոսը, ե՛ւ ներքինին: Եւ Փիլիպպոսը մկրտեց նրան:
38 Ու հրաման ըրաւ որ կառքը կայնեցնեն։ Երկուքն ալ իջան։ Փիլիպպոս ներքինին մկրտեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:3838: И приказал остановить колесницу, и сошли оба в воду, Филипп и евнух; и крестил его.
8:38  καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.
8:38. καὶ (And) ἐκέλευσεν (it-bade-of) στῆναι (to-have-had-stood) τὸ (to-the-one) ἅρμα, (to-a-lifting-along-to,"καὶ (and) κατέβησαν (they-had-stepped-down) ἀμφότεροι ( more-around ) εἰς (into) τὸ (to-the-one) ὕδωρ (to-a-water,"ὅ (the-one) τε (also) Φίλιππος (a-Filippos) καὶ (and) ὁ (the-one) εὐνοῦχος, (a-bed-holder,"καὶ (and) ἐβάπτισεν (it-immersed-to) αὐτόν. (to-it)
8:38. et iussit stare currum et descenderunt uterque in aquam Philippus et eunuchus et baptizavit eumAnd he commanded the chariot to stand still. And they went down into the water, both Philip and the eunuch. And he baptized him.
38. And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him.
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him:

38: И приказал остановить колесницу, и сошли оба в воду, Филипп и евнух; и крестил его.
8:38  καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.
8:38. et iussit stare currum et descenderunt uterque in aquam Philippus et eunuchus et baptizavit eum
And he commanded the chariot to stand still. And they went down into the water, both Philip and the eunuch. And he baptized him.
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Adam Clarke: Commentary on the Bible - 1831
8:38: And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.
Albert Barnes: Notes on the Bible - 1834
8:38: And they went down both into the water - This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here (see the Editors' Notes at Mat 3:6, Mat 3:16). It may be remarked here that the preposition εἰς eis, translated "into," does not of necessity mean that they went "into" the water. Its meaning would be as well expressed by "to" or "unto," or as we should say, "they went "to" the water," without meaning to determine whether they went "into" it or not. Out of "twenty-six" significations which Schleusner has given the word, this is one, and one which frequently occurs: Joh 11:38, "Jesus, therefore, groaning in himself, cometh to εἰς eis the grave" - assuredly not "into" the grave; Luk 11:49, "I send them prophets," Greek, "I send to εἰς eis them prophets" - "to" them, not "into" them, compare Rom 2:4, Co1 14:36; Mat 12:41, "They repented at εἰς eis the preaching of Jonas" - not into his preaching; Joh 4:5, "Then cometh he "to" εἰς eis a city of Samaria," that is, "near to it," for the context shows that he had not yet entered "into" it, compare Act 7:6, Act 7:8; Joh 21:4, "Jesus stood "on" εἰς eis the shore," that is, not "in," but "near" the shore. These passages show:
(1) That the word does not necessarily mean that they entered "into" the water. But,
(2) If it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were "in" the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere. The most solemn act of baptism that I ever saw performed was, when I was a boy, in the river on the banks of which I was born, where the minister and the candidate went both of them "into" the Myer, and, when near to the middle of the river, the candidate kneeled down in the water, and the minister with a bowl "poured" water on his head. Yet if the fact had been stated, in reference to this case, that "they went both down "into" the water, and came up out of the water," and it had been hence inferred that the man was "immersed," it would have been wholly a false inference. No such immersion occurred, and there is, from the narrative here, no more evidence that it occurred in the case of the eunuch. See βαπτίζω baptizō.
(3) it is incumbent on those who maintain that "immersion" is the only valid mode of baptism to prove that this passage cannot possibly mean anything else, and that there was no other mode practiced by the apostles.
(4) it would still be incumbent to show that if this were the common and even the only mode then, in a warm climate, that it is indispensable that this mode should be practiced everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See the Editors' Notes at Mat 3:6, Mat 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: and he baptized: Joh 3:22, Joh 3:23, Joh 4:1
John Gill
8:38 And he commanded the chariot to stand still,.... That is, the eunuch ordered his chariot driver to stop; for to him it better agrees to give this order than to Philip; though otherwise the words are so placed, that it would be difficult to say who gave the command.
And they went down both into the water, both Philip and the eunuch, and he baptized him: upon which Calvin has this note;
"hence we see what was the manner of baptizing with the ancients, for they plunged the whole body into water.''
And indeed, other mode had been practised then, as sprinkling or pouring of water, there would have been no necessity of their going out of the chariot, and much less of their going down into the water; and as for change of apparel, it cannot be reasonably thought that so great a man should take so long a journey without it. In like manner the Jewish ablutions and purifications, which were performed by immersion, and therefore called baptisms, Heb 9:10 are spoken of in the same sort of language as here: so a profluvious person, and a woman that had lain in, were obliged , "to go down and dip" (k).
"It is a tradition of the Rabbins (l), that he that sees any nocturnal pollution on the day of atonement, , "goes down and dips himself".--And so all that are obliged to dipping, dip according to their custom on the day of atonement; the profluvious person, man or woman, the leprous person, man or woman, the husband of a menstruous woman, and one defiled with the dead, dip according to their custom on the day of atonement.''
(k) T. Bab. Nidda, fol. 42. 1. & 43. 1. (l) T. Bab. Yoma, fol. 88. 1.
John Wesley
8:38 And they both went down - Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it.
Robert Jamieson, A. R. Fausset and David Brown
8:38 they went down both into the water, and he baptized him, &c.--probably laving the water upon him, though the precise mode is neither certain nor of any consequence.
8:398:39: Եւ իբրեւ ելին ՚ի ջրոյ անտի, Հոգի՛ Սուրբ եկն ՚ի վերայ ներքինւոյն. եւ հրեշտակ Տեառն յափշտակեաց զՓիլիպպոս, եւ ո՛չ եւս ետես զնա ներքինին. եւ գնայր զճանապարհս իւր ուրախութեամբ[2302]։ [2302] Ոմանք. Հոգին Սուրբ եկն... զճանապարհ իւր։
39. Երբ ջրից դուրս ելան, Սուրբ Հոգին իջաւ ներքինու վրայ. եւ Տիրոջ հրեշտակը յափշտակեց տարաւ Փիլիպպոսին, ու ներքինին այլեւս նրան չտեսաւ: Եւ իր ճանապարհն էր գնում ուրախութեամբ.
39 Երբ ջուրէն դուրս ելան, Տէրոջը Հոգին յափշտակեց Փիլիպպոսը եւ ա՛լ ներքինին զանիկա չտեսաւ ու իր ճամբան գնաց ուրախութեամբ։
Եւ իբրեւ ելին ի ջրոյ անտի, [37]Հոգին Սուրբ եկն ի վերայ ներքինւոյն, եւ հրեշտակ Տեառն յափշտակեաց`` զՓիլիպպոս, եւ ոչ եւս ետես զնա ներքինին, եւ գնայր զճանապարհ իւր ուրախութեամբ:

8:39: Եւ իբրեւ ելին ՚ի ջրոյ անտի, Հոգի՛ Սուրբ եկն ՚ի վերայ ներքինւոյն. եւ հրեշտակ Տեառն յափշտակեաց զՓիլիպպոս, եւ ո՛չ եւս ետես զնա ներքինին. եւ գնայր զճանապարհս իւր ուրախութեամբ[2302]։
[2302] Ոմանք. Հոգին Սուրբ եկն... զճանապարհ իւր։
39. Երբ ջրից դուրս ելան, Սուրբ Հոգին իջաւ ներքինու վրայ. եւ Տիրոջ հրեշտակը յափշտակեց տարաւ Փիլիպպոսին, ու ներքինին այլեւս նրան չտեսաւ: Եւ իր ճանապարհն էր գնում ուրախութեամբ.
39 Երբ ջուրէն դուրս ելան, Տէրոջը Հոգին յափշտակեց Փիլիպպոսը եւ ա՛լ ներքինին զանիկա չտեսաւ ու իր ճամբան գնաց ուրախութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3939: Когда же они вышли из воды, Дух Святый сошел на евнуха, а Филиппа восхитил Ангел Господень, и евнух уже не видел его, и продолжал путь, радуясь.
8:39  ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα κυρίου ἥρπασεν τὸν φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος· ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
8:39. ὅτε (Which-also) δὲ (moreover) ἀνέβησαν (they-had-stepped-up) ἐκ (out) τοῦ (of-the-one) ὕδατος, (of-a-water) πνεῦμα (a-currenting-to) Κυρίου (of-Authority-belonged) ἥρπασεν (it-snatched-to) τὸν (to-the-one) Φίλιππον, (to-a-Filippos,"καὶ (and) οὐκ (not) εἶδεν (it-had-seen) αὐτὸν (to-it) οὐκέτι (not-if-to-a-one,"ὁ (the-one) εὐνοῦχος, (a-bed-holder," ἐπορεύετο ( it-was-traversing-of ) γὰρ (therefore) τὴν (to-the-one) ὁδὸν (to-a-way) αὐτοῦ (of-it) χαίρων. (joying)
8:39. cum autem ascendissent de aqua Spiritus Domini rapuit Philippum et amplius non vidit eum eunuchus ibat enim per viam suam gaudensAnd when they were come up out of the water, the Spirit of the Lord took away Philip: and the eunuch saw him no more. And he went on his way rejoicing.
39. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing.
And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing:

39: Когда же они вышли из воды, Дух Святый сошел на евнуха, а Филиппа восхитил Ангел Господень, и евнух уже не видел его, и продолжал путь, радуясь.
8:39  ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα κυρίου ἥρπασεν τὸν φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος· ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
8:39. cum autem ascendissent de aqua Spiritus Domini rapuit Philippum et amplius non vidit eum eunuchus ibat enim per viam suam gaudens
And when they were come up out of the water, the Spirit of the Lord took away Philip: and the eunuch saw him no more. And he went on his way rejoicing.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: "Дух Святый сошел на евнуха, а Филиппа восхитил Ангел Господень..." Только в немногих древних греческих рукописях (которым следуют наши переводы славянский и русский) это место читается так. В большинстве же рукописей и переводов, которым следует большинство толкователей (в том числе Златоуст и Феофилакт), в данном месте говорится просто: "Дух Святый восхитил Филиппа..." Отчего произошло такое различие - от прибавки ли в одних кодексах, или от опущения в других, сказать трудно. Вероятнее, однако, первое - добавление последующими переписчиками умолчанного Дееписателем сошествия Св. Духа на крещеного. Это сошествие, необходимое и в данном случае исключительное, могло быть и без видимого возложения рук, как после, при крещении Корнилия и домашних его, и даже еще до совершения крещения (X:44: и д. ), ибо по слову Господа (Ин III:8) "Дух, идеже хощет, дышет..."

"Филиппа же восхитил..." - указание на особенное сверхъестественное действие - мгновенное исчезновение Филиппа, после чего он оказался в Азоте (40: ст. ). "Хорошо сделано, говорит по сему случаю Златоуст, чтобы явно было, что происшедшее есть дело Божие, чтобы евнух не подумал, что Филипп простой человек. И Филипп получил от того великую пользу, ибо, что он слышал о пророках, об Аввакуме, Иезекииле и других (Дан XIV:36-39), увидел исполнившимся на себе, оказавшись прошедшим мгновенно далекий путь".

"Продолжал путь, радуясь..." - всему происшедшему, т. е. и тому, что он крестился, принял Св. Духа, стал учеником Господа Иисуса Христа, и тому, что все это совершилось таким дивным образом.

Предание церковное сохранило нам имя этого вельможи - Индих, а также и некоторые сведения о его дальнейшей судьбе. По возвращении в свою страну он был в ней первым проповедником Евангелия, обратил многих, в том числе и свою повелительницу - царицу, крестив ее (Никиф. Кал. II:6).

Азот, как и Газа, - один из 5: главных городов филистимских севернее Газы и к Западу от Иерусалима, верстах в 50: от него, близ Средиземного моря - ныне селение Есдуд.

"Проходя благовествовал..." - из Азота путешествие Филиппа продолжалось уже обыкновенным образом, по направлению к северу, в Кесарию. На этом пути, для благовествования, он должен был посетить города - Аккарон, Иамнию, Иоппию (Яффу), Аполлонию и др.

Кесария, где Филипп, по-видимому, имел постоянное местожительство (XXI:8: и д. ), - большой известный город при Средиземном море, верстах в 100: к северо-западу от Иерусалима, местопребывание тогдашних римских прокураторов Иудеи; построен и назван так в честь Кесаря Августа Иродом Великим, на месте бывшего здесь Стратонова замка, почему Кесария и называлась еще Кесарией-Стратоновой в отличие от Палестинской Кесарии-Филипповой на месте древней Панеи. Кесария-Стратонова в дальнейшем нередко упоминается Дееписателем.
Adam Clarke: Commentary on the Bible - 1831
8:39: The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: -
ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ
The Spirit of the Lord fell upon the eunuch:
ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ.
But the angel of the Lord snatched away Philip.
This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.
Albert Barnes: Notes on the Bible - 1834
8:39: Out of the water - ἐκ ek. This preposition stands opposed to εἰς eis, "into"; and as that may mean to, so this may mean From; if that means into, this means here out of.
The Spirit of the Lord - See Act 8:29. The Spirit had suggested to Philip to go to meet the eunuch, and the same Spirit, now that he had fulfilled the design of his going there, directed his departure.
Caught away - This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel (see even Doddridge). To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear:
(1) Because it accounts for all that occurred. It is not wise to suppose the existence of a miracle except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.
(2) the word "caught away" ἥρπασεν hē rpasen does not imply that there was a miracle. The word properly means "to seize and bear away anything violently, without the consent of the owner," as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Act 23:10; Mat 13:19; Joh 10:28; Co2 12:2, Co2 12:4, etc. In no case does it ever denote that a miracle is performed. And all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty urged by the Holy Spirit impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labor. A similar instance of interpretation has been considered in the notes on Mat 4:5.
And he went on his way rejoicing - His mind was enlightened on a perplexing passage of Scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced what all feel who embrace the Saviour and are baptized - joy. It was joy resulting from the fact that he was reconciled to God; and a joy the natural effect of having done his duty promptly in making a profession of religion. If we wish happiness if we would avoid clouds and gloom, we should do our duty at once. If we delay until tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly just what God requires at our hands. This is the last that we hear of this man. Some have supposed that he carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330 a. d., when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, Bishop of Alexandria. From this narrative we may learn:
(1) That God often prepares the mind to receive the truth.
(2) that this takes place sometimes with the great and the noble, as well as the poor and obscure.
(3) that we should study the Scriptures. This is the way in which God usually directs the mind in the truths of religion.
(4) that they who read the Bible with candor and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error.
(5) that we should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth.
(6) that we should not be afraid of the great, he rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it.
(7) that we should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate, but should at once do that which we believe to be in accordance with the will of God. See Psa 119:60.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:39: were: Mat 3:16; Mar 1:10 *Gr.
the Spirit: Kg1 18:12; Kg2 2:16; Eze 3:12-14, Eze 8:3, Eze 11:24; Co2 12:2-4
and he: Act 8:8, Act 13:52, Act 16:34; Psa 119:14, Psa 119:111; Isa 35:1, Isa 35:2, Isa 55:12, Isa 55:13, Isa 61:10, Isa 66:13, Isa 66:14; Mat 13:44; Rom 5:2, Rom 15:10-13; Phi 3:3, Phi 4:4; Jam 1:9, Jam 1:10, Jam 4:16
John Gill
8:39 And when they were come up out of the water,.... Which is another circumstance, showing that baptism was then performed by immersion; with this compare Mt 3:16 and so it is said of the high priest, when he washed himself on the day of atonement, , "he went down and dipped, and came up" (m); and so any other person that was obliged to dipping on any account, , "went down and dipped, and came up" (n). And again it is said (o), it happened to a servant maid of Rabbi, , "that she dipped herself and came up".
The Spirit of the Lord caught away Philip; as soon as the ordinance was over; so that the eunuch had no opportunity of rewarding him for his instructions and labour; and this might be done on purpose to show that he had no mercenary end in joining himself to his chariot; and this sudden rapture and disappearance might be a confirmation to the eunuch that this whole affair was of God. The Spirit of the Lord took up Philip, just as he is said to lift up Ezekiel, between earth and heaven, Ezek 8:3 and carried him above the earth as far as Azotus. The Alexandrian copy, and one of Beza's, and some others, read the words thus, "the holy Spirit fall upon the eunuch, but the angel of the Lord caught away Philip"; the same angel, it may be, that bid him go toward the south:
that the eunuch saw him no more; neither at that time, nor perhaps ever after; for one went one way, and another way:
and he went on his way; towards Ethiopia; and, as the Ethiopic version reads, "into his own country"; which is one reason why he saw Philip no more: however, he went thither
rejoicing, as he had great reason to do; being blessed with the saving knowledge of Christ, and true faith in the Son of God, and admitted to the holy ordinance of baptism; having first received the baptism of the Spirit, or having the grace of the Spirit bestowed on him, and implanted in him: and, according to some copies just now mentioned, after his baptism the Spirit fell on him in an extraordinary manner, and that without imposition of hands; so that, upon the whole, he had great reason to rejoice.
(m) Misna Yoma, c. 3. sect. 4. 6. & 7. sect. 3. 4. (n) T. Bab. Ceritot, fol. 13. 1. (o) T. Bab. Nidda, fol. 66. 2.
John Wesley
8:39 The Spirit of the Lord caught away Philip - Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets.
Robert Jamieson, A. R. Fausset and David Brown
8:39 the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 3Kings 18:12; 4Kings 2:16. And the same word (as BENGEL remarks) is employed to express a similar idea in 2Cor 12:2, 2Cor 12:4; Th1 4:17.
the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL].
and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
8:408:40: Բայց Փիլիպպոս գտաւ յԱզովտո՛ս. եւ շրջեալ աւետարանէ՛ր ամենայն քաղաքացն, մինչեւ ՚ի գալ նորա ՚ի Կեսարիայ[2303]։[2303] Ոմանք. Գտեալ յԱզով՛՛... քաղաքաց մինչեւ ՚ի գնալ նորա ՚ի Կեսարիա։
40. իսկ Փիլիպպոսը իրեն գտաւ Ազոտոսում: Եւ, շրջելով, աւետարանում էր բոլոր քաղաքներին, մինչեւ որ եկաւ Կեսարիա: (Գործք 22. 6-16, 26. 12-18)
40 Բայց Փիլիպպոս Ազովտոսի մէջ գտնուեցաւ, ուր պտըտելով բոլոր քաղաքներուն աւետարան կը քարոզէր, մինչեւ ինք Կեսարիա հասաւ։
Բայց Փիլիպպոս գտաւ յԱզովտոս. եւ շրջեալ աւետարանէր ամենայն քաղաքացն` մինչեւ ի գալ նորա ի Կեսարիա:

8:40: Բայց Փիլիպպոս գտաւ յԱզովտո՛ս. եւ շրջեալ աւետարանէ՛ր ամենայն քաղաքացն, մինչեւ ՚ի գալ նորա ՚ի Կեսարիայ[2303]։
[2303] Ոմանք. Գտեալ յԱզով՛՛... քաղաքաց մինչեւ ՚ի գնալ նորա ՚ի Կեսարիա։
40. իսկ Փիլիպպոսը իրեն գտաւ Ազոտոսում: Եւ, շրջելով, աւետարանում էր բոլոր քաղաքներին, մինչեւ որ եկաւ Կեսարիա: (Գործք 22. 6-16, 26. 12-18)
40 Բայց Փիլիպպոս Ազովտոսի մէջ գտնուեցաւ, ուր պտըտելով բոլոր քաղաքներուն աւետարան կը քարոզէր, մինչեւ ինք Կեսարիա հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:4040: А Филипп оказался в Азоте и, проходя, благовествовал всем городам, пока пришел в Кесарию.
8:40  φίλιππος δὲ εὑρέθη εἰς ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς καισάρειαν.
8:40. Φίλιππος (A-Filippos) δὲ (moveover) εὑρέθη (it-was-found) εἰς (into) Ἄζωτον, (to-a-Azotos,"καὶ (and) διερχόμενος ( coming-through ) εὐηγγελίζετο ( it-was-goodly-messaging-to ) τὰς (to-the-ones) πόλεις (to-cities) πάσας ( to-all ) ἕως (unto-if-which) τοῦ (of-the-one) ἐλθεῖν (to-have-had-came) αὐτὸν (to-it) εἰς (into) Καισαρίαν. (to-a-Kaisaria)
8:40. Philippus autem inventus est in Azoto et pertransiens evangelizabat civitatibus cunctis donec veniret CaesareamBut Philip was found in Azotus: and passing through, he preached the gospel to all the cities, till he came to Caesarea.
40. But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to Caesarea.
But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea:

40: А Филипп оказался в Азоте и, проходя, благовествовал всем городам, пока пришел в Кесарию.
8:40  φίλιππος δὲ εὑρέθη εἰς ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς καισάρειαν.
8:40. Philippus autem inventus est in Azoto et pertransiens evangelizabat civitatibus cunctis donec veniret Caesaream
But Philip was found in Azotus: and passing through, he preached the gospel to all the cities, till he came to Caesarea.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:40: Philip was found at Azotus - Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, Jos 15:47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured.
Preached in all the cities, till he cams to Caesarea - This was Caesarea in Palestine, formerly called Strato's Tower, built by Herod the Great in honor of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Act 21:8, that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.
Albert Barnes: Notes on the Bible - 1834
8:40: But Philip was found - That is, he came to Azotus, or he was not heard of until he reached Azotus. The word is often used in this sense. See Ch1 29:17, margin; Ch2 29:29, margin; Gen 2:20; see also Luk 17:18; Rom 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus.
Azotus - This is the Greek name of the city which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, Sa1 5:2-3. Uzziah, King of Judah, broke down its wall, and built cities or watch-towers around it, Ch2 26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and had a seaport, which has now entirely disappeared. The sea is now some two miles distant, and the intervening space is a desert of moving sand, which has reached the outskirts of the town (Land and the Book, Dr. Thomson, vol. ii, p. 320). Prof. Hackett (Illustrations of Scripture, pp. 142, 143) says of this place: "A little village called Esdud perpetuates the ancient name. Ashdod was one of the chief cities of the Philistines, but is now utterly forsaken. The prophet's sentence has been executed upon it to the letter: 'I will cut off the inhabitant from Ashdod' Amo 1:8. The only marks of antiquity which I could discover were a high mound, where the old city stood, covered now with fragments of pottery; two or three cellars or cisterns that seemed to have been recently laid open; two marble columns, one prostrate in the court of a neighboring khan, and the other made into a drinking-trough; several broken pieces of columns or tablets, mostly built into a sakieh, or watering machine; and a few traces of masonry near the Jaffa road, which may have belonged to the city walls. These last are so concealed as to be found only with special pains."
He preached in all the cities - Joppa, Lydda, Askelon, Arimarthea, etc., lying along the coast of the Mediterranean.
Cesarea - This city was formerly called Strato's Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbor. It is 36 miles south of Acre, and about 62 miles northwest of Jerusalem, and about the same distance northeast of Azotus. The city is supposed by some to be the Hazor mentioned in Jos 11:1. It was rebuilt by Herod the Great, and named Caesarea in honor of Augustus Caesar. The city was dedicated to him, and was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the Temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor while Judea was a Roman province, Act 23:33; Act 25:6, Act 25:13. Philip afterward resided at this place. See Act 21:8-9. Caesarea at present is inhabited only by jackals and beasts of prey. "Perhaps," says Dr. Clarke, "there has not been in the history of the world an example of any city that in so short a space of time rose to such an extraordinary height of splendor as did this of Caesarea, or that exhibits a more awful contrast to its former magnificence by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest works of art, scarcely a trace can be discerned. Within the space of 10 years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria." Now it is in utter desolation. See Robinson's Calmet, "Caesarea."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:40: at: Jos 15:46, Jos 15:47; Sa1 5:1; Zac 9:6, Ashdod
he preached: Luk 10:1, Luk 10:2; Rom 15:19
Caesarea: Act 10:1, Act 21:8, Act 23:23, Act 23:33, Act 25:4
John Gill
8:40 But Philip was found at Azotus,.... The same with the Ashdod of the Philistines, famous for the temple of Dagon, 1Kings 5:1 where the Septuagint call it Azotus, as here: and so it is called in the Apocrypha:
"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and
Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1Mac 4:15)
"Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to
Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.'' (1Mac 10:77)
"But Jonathan set fire on
Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1Mac 10:84)
"And when he came near to
Azotus, they shewed him the temple of Dagon that was burnt, and
Azotus and the suburbs thereof that were destroyed, and the bodies that were cast abroad and them that he had burnt in the battle; for they had made heaps of them by the way where he should pass.'' (1Mac 11:4)
where mention is made of Beth Dagon, and the idol's temple in it; and by Herodotus (p), Pliny (q), and Ptolomy (r); and it is now called Palmis, according to R. Benjamin (s); it was about fifty four miles from Jerusalem, and two hundred and seventy furlongs, Or four and thirty miles (t) from Gaza:
and passing through; or, as he passed along through that and other places:
he preached in all the cities; that lay in his way; which shows his zeal and diligence:
till he came to Caesarea; not Caesarea Philippi, Mt 16:13 but that which was before called Strato's tower, and was rebuilt by Herod, and called Caesarea, in honour of Augustus Caesar (u); and not by Caesar himself, as R. Benjamin says (w): it was six hundred furlongs, or seventy five miles from Jerusalem (x), This place was famous for Jewish Rabbins, and their schools of learning; frequent mention is made of , "the Rabbins of Caesarea" (y); here Philip seems to have stopped, and stayed awhile.
(p) L. 2. c. 157. (q) L. 5. c. 13. (r) L. 5. c. 16. (s) Itinerar. p. 51. (t) Diodor. Sicul. l. 19. c. 95. (u) Joseph. de Bello Jud. l. 1. c. 7. sect. 8. & c. 21. sect. 5. 7. (w) ltinerar. p. 37. (x) Joseph. de Bello Jud. l. 1. c. 3. sect. 5. & Antiqu. l. 13. c. 19. (y) T. Hieros. Challa, fol. 57. 2. & passim.
John Wesley
8:40 But Philip was found at Azotus - Probably none saw him, from his leaving the eunuch, till he was there.
Robert Jamieson, A. R. Fausset and David Brown
8:40 Philip was found--that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.
at Azotus--the ancient Ashdod.
preached in all the cities--along the coast, proceeding northward.
till he came to CÃ&brvbr;sarea--fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of CÃ&brvbr;sar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on Jn 4:31-38).