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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The famous story of St. Paul's conversion from being an outrageous persecutor of the gospel of Christ to be an illustrious professor and preacher of it. 1. How he was first awakened and wrought upon by an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus: and what a condition he was in while he lay under the power of those convictions and terrors, ver. 1-9. 2. How he was baptized by Ananias, by immediate directions from heaven, ver. 10-19. 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached, ver. 20-22. 4. How he was persecuted, and narrowly escaped with his life, ver. 23-25. 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there, ver. 26-30. 6. The rest and quietness which the churches enjoyed for some time after this, ver. 31. II. The cure wrought by Peter on Eneas, who had long been laid up with a palsy, ver. 32-35. III. The raising of Tabitha from death to life, at the prayer of Peter, ver. 36-43.
Adam Clarke: Commentary on the Bible - 1831
Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Act 9:1, Act 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Act 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Act 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Act 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Act 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Act 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Act 9:26, Act 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Act 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Act 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Act 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Act 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Act 9:42, Act 9:43.
Albert Barnes: Notes on the Bible - 1834
9:0: This chapter Acts 9 commences a very important part of the Acts of the Apostles the conversion and labors of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labors and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow-laborers for this purpose were of an exceedingly interesting character, it was desirable to preserve authentic record of those labors; and that record we have in the remainder of this book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 9:1, Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus; Act 9:10, is called to the apostleship; Act 9:18, and is baptized by Ananias; Act 9:20, He preaches Christ boldly; Act 9:23, The Jews lay wait to kill him; Act 9:29, so do the Grecians, but he escapes both; Act 9:31, The church having rest, Peter heals Aeneas of the palsy; Act 9:36, and restores Tabitha to life.
9:19:1: Իսկ Սաւղոս տակաւին լցեա՛լ սպառնալեօք եւ սպանմամբ աշակերտացն Տեառն, մատուցեալ առ քահանայապետսն[2304]. [2304] Օրինակ մի. Սպառնալեօք եւ ցասմամբ աշա՛՛։ Ոմանք. Առ քահանայապետն։
1. Սօղոսը դեռ Տիրոջ աշակերտներին սպառնալու եւ նրանց սպանելու կրքով լցուած[20]՝ քահանայապետի մօտ եկաւ[20] Յունարէնը ունի՝ Տիրոջ աշակերտների դէմ սպառնալիք եւ մահ շնչելով...
9 Սօղոս տակաւին Տէրոջը աշակերտներուն դէմ սպառնալիք եւ մահ փչելով՝ քահանայապետին քով գնաց
Իսկ Սաւղոս տակաւին [38]լցեալ սպառնալեօք եւ սպանմամբ աշակերտացն Տեառն``, մատուցեալ առ քահանայապետն:

9:1: Իսկ Սաւղոս տակաւին լցեա՛լ սպառնալեօք եւ սպանմամբ աշակերտացն Տեառն, մատուցեալ առ քահանայապետսն[2304].
[2304] Օրինակ մի. Սպառնալեօք եւ ցասմամբ աշա՛՛։ Ոմանք. Առ քահանայապետն։
1. Սօղոսը դեռ Տիրոջ աշակերտներին սպառնալու եւ նրանց սպանելու կրքով լցուած[20]՝ քահանայապետի մօտ եկաւ
[20] Յունարէնը ունի՝ Տիրոջ աշակերտների դէմ սպառնալիք եւ մահ շնչելով...
9 Սօղոս տակաւին Տէրոջը աշակերտներուն դէմ սպառնալիք եւ մահ փչելով՝ քահանայապետին քով գնաց
zohrab-1805▾ eastern-1994▾ western am▾
9:11: Савл же, еще дыша угрозами и убийством на учеников Господа, пришел к первосвященнику
9:1  ὁ δὲ σαῦλος, ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, προσελθὼν τῶ ἀρχιερεῖ
9:1. Ὁ (The-one) δὲ (moreover) Σαῦλος, (a-Saulos) ἔτι (if-to-a-one) ἐνπνέων (currenting-in-unto) ἀπειλῆς (of-a-poising-off) καὶ (and) φόνου (of-a-slaying) εἰς (into) τοὺς (to-the-one) μαθητὰς (to-learners) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"προσελθὼν (having-had-came-toward) τῷ (unto-the-one) ἀρχιερεῖ (unto-a-first-sacreder-of,"
9:1. Saulus autem adhuc inspirans minarum et caedis in discipulos Domini accessit ad principem sacerdotumAnd Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priest
1. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest,
9:1. Now Saul, still breathing threats and beatings against the disciples of the Lord, went to the high priest,
9:1. And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest:

1: Савл же, еще дыша угрозами и убийством на учеников Господа, пришел к первосвященнику
9:1  ὁ δὲ σαῦλος, ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, προσελθὼν τῶ ἀρχιερεῖ
9:1. Saulus autem adhuc inspirans minarum et caedis in discipulos Domini accessit ad principem sacerdotum
And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priest
9:1. Now Saul, still breathing threats and beatings against the disciples of the Lord, went to the high priest,
9:1. And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
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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, еще дыша угрозами..." - между тем, как рассеявшиеся после убиения Стефана ученики Господа распространяли благовестие по другим городам (VIII:1, 4: и д. ), Савл продолжал (VIII:3) свои гонения на христиан с прежнею силою. Выражение - дыша угрозами и убийством - указывает как бы на дикого, кровожадного зверя, задыхающегося от своей жадности. Угрозы и убийства стали как бы воздухом, которым дышал Савл и который был для него такою же существенною необходимостью, как обыкновенный воздух для всех людей.

"Пришел к первосвященнику..." Если обращение Савла полагать не позже 36-го г. по Р. Х., то первосвященником тогда был все тот же Каиафа, смещенный лишь в 36: г. римским проконсулом Сирии - Вителлием. Место Каиафы занял Ионафан, сын прежнего первосвященника - тестя Каиафы - известного Ананы или Анны. Но уже в следующем же 37: году этот первосвященник был также смещен и замещен братом его, другим сыном Анана - Феофилом (Археол. Флавия, XVIII:4: и д. ). По всей вероятности, этот последний и был первосвященником в описываемое время.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul's Conversion.
1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink.

We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul--desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis--but four feet and a half in height; his Roman name which he went by among the citizens of Rome was Paul--little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His father and mother were both native Jews; therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), which was common with those among the Jews who were bred scholars (as Dr. Lightfoot saith), for the earning of their maintenance, and the avoiding of idleness. This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told,

I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, 1 Tim. i. 13. And so ill informed was his conscience that he thought he ought to do what he did against the name of Christ (ch. xxvi. 9) and that he did God service in it, as was foretold, John xvi. 2. Here we have,

1. His general enmity and rage against the Christian religion (v. 1): He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the persecution was threatenings and slaughter. There is persecution in threatenings (ch. iv. 17, 21); they terrify and break the spirit: and though we say, Threatened folks live long, yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, ch. xxii. 4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence; his very breath, like that of some venomous creatures, was pestilential. He breathed death to the Christians, wherever he came; he puffed at them in his pride (Ps. xii. 4, 5), spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly.

2. His particular design upon the Christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution at Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (v. 1) to go to Damascus, v. 2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (ch. xxii. 5) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was to have a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christians are here said to be those of this way; those of the way, so it is in the original. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as away by itself, a by-way, a party, a faction. (2.) The high priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magnitude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, 1 Tim. i. 13.

II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is,

1. The place and time of it: As he journeyed, he came near to Damascus; and there, Christ met with him.

(1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job xxxiii. 15-17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it.

(2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe that he who was to be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly--they threshed Gilead with threshing instruments of iron (Amos i. 3), and now it was likely to be so again.

(3.) He was in a wicked way, pursuing his design against the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God's pity and of his power.

(4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (v. 13, 14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Ps. lxxvi. 10) and mollifying them for a time, as the Old-Testament Saul, who relented towards David more than once (1 Sam. xxiv. 16; xxvi. 21), or renewing their spirits, and fixing upon them durable impressions, as upon the New-Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, 1 Sam. xxv. 32.

2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him a light from heaven; but it appears from what follows (v. 17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (ch. xxii. 14), and see ch. xxvi. 13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time (ch. iii. 21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle that he should see the Lord, and so he did, 1 Cor. ix. 1; xv. 8. (1.) This light shone upon him suddenly--exaiphnes, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the blessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Cant. vi. 12. (2.) It was a light from Heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (ch. xxvi. 13), for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa. xxiv. 23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see something very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious to us, as light. The first thing in this new creation, as in that of the world, is light, 2 Cor. iv. 6. Hence all Christians are said to be children of the light and of the day, Eph. v. 8.

3. The arresting of Saul, and his detachment: He fell to the earth, v. 4. Some think that he was on foot, and that this light, which perhaps was accompanied with a thunderclap, so terrified him that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of astonishment. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he; for Saul was now in a public post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beast he rode on, and make it throw him; and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him, to keep all his bones, so that not one of them was broken. It appears (ch. xxvi. 14) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered, (1.) As the effect of Christ's appearing to him, and of the light which shone round about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and a humble submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am undone. (2.) As a step towards this intended advancement. He is designed not only to be a Christian, but to be a minister, an apostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours are commonly first laid low. Those who are designed to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ are first struck with a sense of their unworthiness to be employed.

4. The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him (and it was distinguishing, to him only, for though those that were with him heard a sound, v. 7, yet they knew not the words, ch. xxii. 9), Saul, Saul, why persecutest thou me? Observe here,

(1.) Saul not only saw a light from heaven, but heard a voice from heaven; wherever the glory of God was seen, the word of God was heard (Exod. xx. 18); and to Moses (Num. vii. 89); and to the prophets. God's manifestations of himself were never dumb shows, for he magnifies his word above all his name, and what was seen was alway designed to make way for what was said. Saul heard a voice. Note, Faith comes by hearing; hence the Spirit is said to be received by the hearing of faith, Gal. iii. 2. The voice he heard was the voice of Christ. When he saw that just One, he heard the voice of his mouth, ch. xxii. 14. Note, The word we hear is likely to profit us when we hear it as the voice of Christ, 1 Thess. ii. 13. It is the voice of my beloved; no voice but his can reach the heart. Seeing and hearing are the two learning senses; Christ here, by both these doors, entered into Saul's heart.

(2.) What he heard was very awakening.

[1.] He was called by his name, and that doubled: Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David whose name he bore. He was indeed a second Saul, and such an enemy to the Son of David as the other was to David. Calling him by his name intimates the particular regard that Christ had to him: I have surnamed thee, though thou hast not known me, Isa. xlv. 4. See Exod. xxxiii. 12. His calling him by name brought the conviction home to his conscience, and put it past dispute to whom the voice spoke this. Note, What God speaks in general is then likely to do us good when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally, as if God spoke to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer. xxii. 29, O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery. He speaks as one in earnest; it is like Martha, Martha (Luke x. 41), or Simon, Simon (Luke xxii. 31), or O Jerusalem, Jerusalem, Matt. xxiii. 37. He speaks to him as to one in imminent danger, at the pit's brink, and just ready to drop in: "Saul, Saul, dost thou know whither thou art going, or what thou art doing?"

[2.] The charge exhibited against him is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he was made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil in himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of is persecution: Why persecutest thou me? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning: "It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal learned education, has good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would show thee the folly of it. It is worse in thee than in another." 2. The person sinned against: "It is I, who never did thee any harm, who came from heaven to earth to do thee good, who was not long since crucified for thee; and was not that enough, but must I afresh be crucified by thee?" 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it: "Not only thou hast persecuted, but thou persecutest, thou persistest in it." He was not at this time hauling any to prison, nor killing them; but this was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, Those that are designing mischief are, in God's account, doing mischief. 4. The question put to him upon it: "Why dost thou do it?" (1.) It is complaining language. "Why dealest thou thus unjustly, thus unkindly, with my disciples?" Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin: "Why art thou such an enemy to thyself, to thy God?" Note, The sins of sinners are a very grievous burden to the Lord Jesus. He is grieved for them (Mark iii. 5), he is pressed under them, Amos ii. 13. (2.) It is convincing language: "Why dost thou thus: Canst thou give any good reason for it?" Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge who eat up God's people, Ps. xiv. 4. Why persecutest thou me? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that is was one in heaven that he was all this while insulting; for surely, if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Matt. xxv. 45.

5. Saul's question upon his indictment, and the reply to it, v. 5.

(1.) He makes enquiry concerning Christ: Who art thou, Lord? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge; the compellation is respectful: Lord. He who had been a blasphemer of Christ's name now speaks to him as his Lord. The question is proper: Who art thou? This implies his present unacquaintedness with Christ; he knew not his voice as his own sheep do, but he desired to be acquainted with him; he is convinced by this light which encloses him that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Judg. xiii. 17; Gen. xxxii. 29. Note, there is some hope of people when they begin to enquire after Jesus Christ.

(2.) He has an answer immediately, in which we have,

[1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious enquiries of those who covet an acquaintance with him: I am Jesus whom thou persecutest. The name of Jesus was not unknown to him; his heart had risen against it many a time, and gladly would he bury it in oblivion. He knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself by manifesting himself to them. He said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is, ch. xxii. 8. Saul used to call him so when he blasphemed him: "I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth." And he would show that now that he is in his glory he is not ashamed of his humiliation. Secondly, "I am that Jesus whom thou persecutest, and therefore it will be at thy peril if thou persist in this wicked course." There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs.

[2.] His gentle reproof of him: It is hard for thee to kick against the pricks, or goads--to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for.

6. His surrender of himself to the Lord Jesus at length, v. 6. See here,

(1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?"

(2.) His address to Jesus Christ, when he was in this frame: Lord, what wilt thou have me to do? This may be taken, [1.] As a serious request for Christ's teachings: "Lord, I see I have hitherto been out of the way; thou hast shown me my error, set me to rights; thou hast discovered sin to me, discover to me the way to pardon and peace." It is like that, Men and brethren, what must we do? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work begun in the soul. Or, [2.] As a sincere resignation of himself to the direction and government of the Lord Jesus. This was the first word that grace spoke in Paul, and with this began a spiritual life: Lord Jesus, What wilt thou have me to do? Did not he know what he had to do? Had he not his commission in his pocket? And what had he to do but to execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the high priest and the elders have me to do? What will my own wicked appetites and passions have me to do? But, What wilt thou have me to do? The great change in conversion is wrought upon the will, and consists in the resignation of that to the will of Christ.

(3.) The general direction Christ gave him, in answer to this: Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him, but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider awhile what he has done in persecuting Christ, and be deeply humbled for that, and then he shall be told what he has further to do. [2.] He must not have it in this way, by a voice from heaven, for it is plain that he cannot bear it; he trembles, and is astonished. He shall be told therefore what he must do by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him, which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does and would he have them to do, though they know not now, they shall know hereafter.

7. How far his fellow travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise; for he lay under a heavier load than any of them did; but when they were up, (1.) They stood speechless, as men in confusion, and that was all, v. 7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down and struck dumb by it. No external means will of themselves work a change in the soul, without the Spirit and grace of God, which distinguish between some and others; among these that journeyed together, one is taken, and the others left. They stood speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God's children are born dumb. (2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spoke, nor heard distinctly what was said to him: which reconciles it with what is said of this matter, ch. xxii. 9, where it is said, They saw the light and were afraid (which they might do and yet see no man in the light, as Paul did), and that they heard not the voice of him that spoke to Paul, so as to understand what he said, though they did hear a confused noise. Thus those who came hither to be the instruments of Paul's rage against the church serve for witnesses of the power of God over him.

8. What condition Saul was in after this, v. 8, 9. (1.) He arose from the earth, when Christ commanded him, but probably not without help, the vision had made him so faint and weak, I will not say like Belshazzar, when the joints of his loins were loosed and his knees smote one against another, but like Daniel, when upon the sight of a vision no strength remained in him, Dan. x. 16, 17. (2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light that, by dazzling his eyes, had dimmed them--Nimium sensibile lædit sensum; for then those with him would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ dazzles the eyes to all things here below. Christ, in order to the further discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only. (3.) They led him by the hand into Damascus; whether to a public house, or to some friend's house, is not certain; but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem was himself led a prisoner and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth. (4.) He lay without sight, and without food, neither did eat nor drink for three days, v. 9. I do not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. xii. So far from this that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin that he could relish neither meat nor drink.
Adam Clarke: Commentary on the Bible - 1831
9:1: Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82:
Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.
They came into the assembly, breathing mutual slaughter.
Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur.
And Aristophanes more fully, referring to all the preparations for war: -
Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας,
Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους.
They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes.
The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Act 8:3.
Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul's master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.
Albert Barnes: Notes on the Bible - 1834
9:1: And Saul - See the notes on Act 7:58; Act 8:3. He had been engaged be fore in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale.
Yet breathing out - Not satisfied with what he had done, Act 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the Classics (Schleusner). It is a favorite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly breathing mutual slaughter" (Idyll. 22:82).
Threatening - Denunciation; threatening them with every breath the action of a man violently enraged, and who was bent on vengeance. It denotes also "intense activity and energy in persecution."
Slaughter - Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Act 26:10-11. From this latter place it seems that he had been concerned in putting many of them to death.
The disciples of the Lord - Against Christians.
Went unto the high priest - See the notes on Mat 2:4. The letters were written and signed in the name and by the authority of the Sanhedrin, or written and signed in the name and by the authority of the Sanhedrin, or Great Council of the nation. The high priest did it as president of that council. See Act 9:14, and Act 22:5. The high priest at that time was Theophilus, son of Ananus, who had been appointed at the feast of Pentecost, 37 a. d., by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year (Kuinoel).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: Cir am 4039, ad 35
Saul: Act 9:11-13, Act 9:19-21, Act 7:58, Act 8:3, Act 22:3, Act 22:4, Act 26:9-11; Co1 15:9; Gal 1:13; Phi 3:6; Ti1 1:13
breathing: Psa 27:12
Geneva 1599
9:1 And (1) Saul, yet (a) breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
(1) Saul (who is also Paul), persecuting Christ most cruelly, who did as it were flee before him, falls into Christ's hands, and is overcome: and with a singular example of the goodness of God, in place of punishment which he justly deserved for his cruelty, is not only kindly received, but is also even by the mouth of God appointed an apostle, and is confirmed by the ministry and witness of Ananias.
(a) This is a sign that Saul's stomach boiled and cast out great threats to murder the disciples.
John Gill
9:1 And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Ps 27:12 , "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold:
against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath,
he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.
John Wesley
9:1 Acts 22:3, &c; Acts 26:9, &c.
Robert Jamieson, A. R. Fausset and David Brown
9:1 CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, NEANDER and OLSHAUSEN picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Acts 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Acts 26:10-11). All this was before his present journey.
9:29:2: խնդրեաց ՚ի նոցանէ թո՛ւղթս ՚ի Դամասկոս առ ժողովսն. որպէս թէ զոք գտցէ զա՛յնր ճանապարհաւ՝ արս կամ կանայս, կապեալս ածցէ յԵրուսաղէմ[2305]։ [2305] Ոմանք. Խնդրեաց ՚ի նմանէ... առ ժողովուրդսն... զայնր ճանապարհի. արս։
2. եւ նրանից նամակներ խնդրեց, Դամասկոսում ժողովարաններին ուղղուած, որպէսզի, եթէ գտնի այդ ճանապարհին հետեւող որեւէ մէկին, տղամարդ թէ կին, կապուած Երուսաղէմ բերի:
2 Եւ անկէ թուղթեր ուզեց Դամասկոս ժողովարանները տանելու, որպէս զի եթէ այն ճամբուն հետեւողներ գտնելու ըլլայ, այրեր կամ կիներ, կապած Երուսաղէմ բերէ։
խնդրեաց ի նմանէ թուղթս ի Դամասկոս առ ժողովուրդսն. որպէս թէ զոք գտցէ զայնր ճանապարհաւ, արս կամ կանայս, կապեալս ածցէ յԵրուսաղէմ:

9:2: խնդրեաց ՚ի նոցանէ թո՛ւղթս ՚ի Դամասկոս առ ժողովսն. որպէս թէ զոք գտցէ զա՛յնր ճանապարհաւ՝ արս կամ կանայս, կապեալս ածցէ յԵրուսաղէմ[2305]։
[2305] Ոմանք. Խնդրեաց ՚ի նմանէ... առ ժողովուրդսն... զայնր ճանապարհի. արս։
2. եւ նրանից նամակներ խնդրեց, Դամասկոսում ժողովարաններին ուղղուած, որպէսզի, եթէ գտնի այդ ճանապարհին հետեւող որեւէ մէկին, տղամարդ թէ կին, կապուած Երուսաղէմ բերի:
2 Եւ անկէ թուղթեր ուզեց Դամասկոս ժողովարանները տանելու, որպէս զի եթէ այն ճամբուն հետեւողներ գտնելու ըլլայ, այրեր կամ կիներ, կապած Երուսաղէմ բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: и выпросил у него письма в Дамаск к синагогам, чтобы, кого найдет последующих сему учению, и мужчин и женщин, связав, приводить в Иерусалим.
9:2  ᾐτήσατο παρ᾽ αὐτοῦ ἐπιστολὰς εἰς δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς ἰερουσαλήμ.
9:2. ᾐτήσατο ( it-appealed-unto ) παρ' (beside) αὐτοῦ (of-it) ἐπιστολὰς (to-settings-upon) εἰς (into) Δαμασκὸν (to-a-Damaskos) πρὸς (toward) τὰς (to-the-ones) συναγωγάς, (to-leadings-together,"ὅπως (unto-which-whither) ἐάν (if-ever) τινας (to-ones) εὕρῃ (it-might-have-had-found) τῆς (of-the-one) ὁδοῦ (of-a-way) ὄντας , ( to-being ,"ἄνδρας (to-men) τε (also) καὶ (and) γυναῖκας, (to-women," δεδεμένους ( to-having-had-come-to-be-binded ) ἀγάγῃ (it-might-have-had-led) εἰς (into) Ἰερουσαλήμ. (to-a-Hierousalem)
9:2. et petiit ab eo epistulas in Damascum ad synagogas ut si quos invenisset huius viae viros ac mulieres vinctos perduceret in HierusalemAnd asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem.
2. and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.
9:2. and he petitioned him for letters to the synagogues in Damascus, so that, if he found any men or women belonging to this Way, he could lead them as prisoners to Jerusalem.
9:2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem:

2: и выпросил у него письма в Дамаск к синагогам, чтобы, кого найдет последующих сему учению, и мужчин и женщин, связав, приводить в Иерусалим.
9:2  ᾐτήσατο παρ᾽ αὐτοῦ ἐπιστολὰς εἰς δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς ἰερουσαλήμ.
9:2. et petiit ab eo epistulas in Damascum ad synagogas ut si quos invenisset huius viae viros ac mulieres vinctos perduceret in Hierusalem
And asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem.
9:2. and he petitioned him for letters to the synagogues in Damascus, so that, if he found any men or women belonging to this Way, he could lead them as prisoners to Jerusalem.
9:2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Дамаск - древний главный город Сирии, верстах на 200: к северо-востоку от Иерусалима. Со времен Селевкидов в нем жило очень много евреев, так что Нерон мог умертвить их там до 10: 000: (Флавий, о войне Иудейской I:2, 15; II:20, 2). При таком большом количестве евреи имели здесь не одну, а много синагог, что подтверждается и в данном месте: "выпросил письма к синагогам..." Эта же многочисленность живших в Дамаске евреев заставляла догадываться и возможности распространения и здесь христианства, что обещало богатую пищу ревности гонителя Христова, каким был тогда Савл.

Каким образом и когда могла быть принесена и распространена вера Христова в Дамаске, Дееписатель не упоминает: вероятно, принесена была первоначально путешествовавшими на Иерусалимские праздники дамасскими евреями, а утверждена и распространена рассеявшимися после смерти Стефана учениками Господа (VIII:4), которые прошли до Финикии и Кипра и Антиохии (XI:19), а значит, могли быть и в Дамаске, лежавшем к Иерусалиму еще ближе Кипра и Антиохии.

Для большей успешности задуманного предприятия Савл запасается полномочиями от иерусалимского Синедриона и его главного представителя - первосвященника.

Письма адресуются к синагогам, особо к каждой, вероятно, для усиления полномочий Савла и для облегчения его дела.

При этом предполагается, что христиане, обращенные из иудеев, не отделялись еще от синагог и участвовали в их собраниях, подобно тому, как и сами апостолы и остальные верующие до времени участвовали в храмовых богослужебных собраниях (III:1: и др. ).

"Последующих сему учению..." - греч, thV odou ontaV... - точнее слав.: того пути сущия. Путь - в смысле известного рода жизни и деятельности, сообразной с известным учением, в данном случае - путь христианской жизни (ср. Мф XXII:16).

"Связав, приводить в Иерусалим..." Синедрион иерусалимский сохранял за собою право судебной власти в делах веры над всеми евреями во всех странах мира. Все чужеземные евреи добровольно признавали над собою эту власть, не отнятую от Синедриона римлянами. Всем этим достаточно объясняется возможность для Савла тех действий, ради которых он шел в Дамаск.
Adam Clarke: Commentary on the Bible - 1831
9:2: Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask, and דרמסק Darmask, was once the metropolis of all Syria. It was situated at fifty miles' distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen 14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, Isa 17:1-3, and that of Amos, Amo 1:4, Amo 1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37 east: latitude 33 45' north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city.
Any of this way - That is, this religion, for so דרך derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. דרך יהוה derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, דרך הנוצרים derec hanotsarim, the way, doctrine, or sect of the Christians.
Whether they were men or women - Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce.
In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.
Albert Barnes: Notes on the Bible - 1834
9:2: And desired of him - This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.
Letters - Epistles, implying a commission to bring them to Jerusalem for trial and punishment. From this it seems that the Sanhedrin at Jerusalem claimed jurisdiction over all synagogues everywhere.
To Damascus - This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about 120 miles northeast of Jerusalem, and about one 190 miles southeast of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called "Abana," Kg2 5:12. About 5 miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the "paradise on earth." It is mentioned often in the Old Testament. It was a city in the time of Abraham, Gen 15:2. By whom it was founded is unknown. It was taken and garrisoned by David A. M. 2992, Sa2 8:6; Ch1 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, Kg2 14:25; Kg2 16:5; Isa 9:11. It was taken by the Romans A. M. 3939, or about 60 years before Christ, in whose possession it was when Saul went there. It was conquered by the Saracens 713 a. d. About the year 1250, it was taken by the Christians in the Crusades, and was captured 1517 a. d. by Selim, and has been since under the Ottoman emperors.
The Arabians call this city "Damasch, or Demesch, or Schams." It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called "Damascus steel." The population is estimated by Ali Bey at 200, 000 (circa 1880's); Volney states it at 80, 000; Hassel believes it be about 100, 000. About 20, 000 are Maronites of the Catholic Church, 5, 000 are Greeks, and 1, 000 are Jews. The road from Jerusalem to Damascus lies between two mountains, not above 100 paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called "Cocab, the star," in memory of the dazzling light which is here said to have appeared to Saul.
To the synagogues - See the notes on Mat 4:23. The Jews were scattered into nearly all the regions surrounding Judea, and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time 18, 000, along with their wives and children (Jewish Wars, book 2, chapter 20, section 2; book 7, chapter 8, section 7). By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria. See the notes on Act 2:9-11.
That if ... - It would seem that it was not certainly known that there were any Christians there. It was presumed that there were, and probably there was a report of that kind.
Of this way - Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.
He might bring them ... - To be tried. The Sanhedrin at Jerusalem claimed jurisdiction over religious opinions, and their authority would naturally be respected by foreign Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: desired: Act 9:14, Act 7:19, Act 22:5, Act 26:12; Est 3:8-13; Psa 82:2-4
the synagogues: Act 6:9, Act 13:14, Act 13:15, Act 28:17-21
of this way: Gr. of the way, Act 19:9, Act 19:23, Act 22:5, Act 28:22
Geneva 1599
9:2 And desired of him letters to Damascus to the synagogues, that if he found any of this (b) way, whether they were men or women, he might bring them bound unto Jerusalem.
(b) Any trade of life which a man take upon himself the Jews call a "way".
John Gill
9:2 And desired of him letters to Damascus,.... Damascus was the head or metropolis of Syria, Is 7:8 And so Pliny (z) calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Gen 15:2 and some say it was built by him the said Eliezer; though Josephus (a) makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says (b), it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood (c), or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus (d): but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in 4Kings 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in 1Chron 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word (e), and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said (f) to be an hundred and sixty miles from Jerusalem. Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered
to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says (g), that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis (h) in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction,
that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah:
whether they were men or women; without any fear of one, or mercy to the other:
he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Acts 9:7.
(z) L. 36. c. 8. (a) Antiqu. l. 1. c. 6. sect. 5. (b) Ex Trogo, l. 36. c. 2. (c) De Nominibus Hebraicis, fol. 97. F. & 101. K. (d) Comment. in Ezek. xxvii. 18. (e) Vid. Hiller. Onomasticum, p. 114, 115, 419, 793. (f) Bunting's Itinerar. p. 394. (g) De Bello Jud. l. 2. c. 20. sect. 2. (h) ltinerar. p. 56, 57.
John Wesley
9:2 Bound - By the connivance, if not authority, of the governor, under Aretas the king. See Acts 9:14, Acts 9:24.
Robert Jamieson, A. R. Fausset and David Brown
9:2 desired . . . letters--of authorization.
to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from JOSEPHUS, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.
that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Acts 8:3; Acts 22:4; and here).
9:39:3: Եւ ընդ երթալն նորա՝ եղեւ մերձենա՛լ ՚ի Դամասկոս. յանկարծակի շուրջ զնովաւ փայլատակեաց լո՛յս յերկնից[2306]։ [2306] Ոմանք. Ընդ երթալ նորա... մերձանալ ՚ի Դամասկոս առ ժողովուրդն... փայլատակեալ։
3. Եւ նա գնալիս, երբ մօտեցաւ Դամասկոսին, յանկարծակի նրա շուրջը երկնքից մի լոյս փայլատակեց:
3 Երբ կ’երթար ու Դամասկոսի մօտեցաւ, յանկարծ իր բոլորտիքը երկնքէն լոյս մը փայլատակեց.
Եւ ընդ երթալն նորա` եղեւ մերձենալ ի Դամասկոս. յանկարծակի շուրջ զնովաւ փայլատակեաց լոյս յերկնից:

9:3: Եւ ընդ երթալն նորա՝ եղեւ մերձենա՛լ ՚ի Դամասկոս. յանկարծակի շուրջ զնովաւ փայլատակեաց լո՛յս յերկնից[2306]։
[2306] Ոմանք. Ընդ երթալ նորա... մերձանալ ՚ի Դամասկոս առ ժողովուրդն... փայլատակեալ։
3. Եւ նա գնալիս, երբ մօտեցաւ Դամասկոսին, յանկարծակի նրա շուրջը երկնքից մի լոյս փայլատակեց:
3 Երբ կ’երթար ու Դամասկոսի մօտեցաւ, յանկարծ իր բոլորտիքը երկնքէն լոյս մը փայլատակեց.
zohrab-1805▾ eastern-1994▾ western am▾
9:33: Когда же он шел и приближался к Дамаску, внезапно осиял его свет с неба.
9:3  ἐν δὲ τῶ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ δαμασκῶ, ἐξαίφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ,
9:3. Ἐν (In) δὲ (moreover) τῷ (unto-the-one) πορεύεσθαι ( to-traverse-of ) ἐγένετο ( it-had-became ) αὐτὸν (to-it) ἐγγίζειν (to-near-to) τῇ (unto-the-one) Δαμασκῷ, (unto-a-Damaskos,"ἐξέφνης (of-manifested-out) τε (also) αὐτὸν (to-it) περιήστραψεν (it-gleamed-along-about,"φῶς (a-light,"ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"
9:3. et cum iter faceret contigit ut adpropinquaret Damasco et subito circumfulsit eum lux de caeloAnd as he went on his journey, it came to pass that he drew nigh to Damascus. And suddenly a light from heaven shined round about him.
3. And as he journeyed, it came to pass that he drew nigh unto Damascus: and suddenly there shone round about him a light out of heaven:
9:3. And as he made the journey, it happened that he was approaching Damascus. And suddenly, a light from heaven shone around him.
9:3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

3: Когда же он шел и приближался к Дамаску, внезапно осиял его свет с неба.
9:3  ἐν δὲ τῶ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ δαμασκῶ, ἐξαίφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ,
9:3. et cum iter faceret contigit ut adpropinquaret Damasco et subito circumfulsit eum lux de caelo
And as he went on his journey, it came to pass that he drew nigh to Damascus. And suddenly a light from heaven shined round about him.
9:3. And as he made the journey, it happened that he was approaching Damascus. And suddenly, a light from heaven shone around him.
9:3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Внезапно осиял его свет с неба..." (ср. XXII:6: и д. ). Дееписатель не говорит здесь прямо, но дальнейшие черты сказания и сам Апостол Павел ясно дают понять, что в сиянии света небесного явился телесным очам Савла Сам Господь Иисус в Богочеловеческой прославленной плоти (ср. ст. 17, 27; XXII:14; 1Кор.IX:1; XV:5-8). Это видение Господа, поставляемое Павлом в одну категорию с явлениями Господа апостолам по воскресении, вероятно, было очень кратковременно, ибо Савл упал и глаза его были ослеплены (ст. 8).
Adam Clarke: Commentary on the Bible - 1831
9:3: Suddenly there shined round about him - This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his company; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and out of this thunder, or immediately after it, Christ spoke in an awful and distinct voice, which appears to have been understood by Saul only.
Albert Barnes: Notes on the Bible - 1834
9:3: And as he journeyed - On his way, or while he was traveling. The place where this occurred is not known. Irby and Mangles say it is "outside the eastern gate." In the Boat and Caravan it is described as about a mile from the town, and near the Christian burying-ground which belongs to the Armenians. All that we know of it is that it was near to Damascus.
And suddenly - Like a flash of lightning.
There shined round about him ... - The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was thus alarmed and brought to reflection. That God might make use of such means cannot be denied. But to this supposition in this case there are some unanswerable objections:
(1) It was declared to be the appearance of the Lord Jesus: Act 9:27, "Barnabas declared unto them how that he had 'seen the Lord in the way;'" Co1 15:8, "And last of all he was seen of me also"; Co1 9:1, "Have I not seen Jesus Christ our Lord?"
(2) those who were with Saul saw the light, but did not hear the voice, Act 22:9. This is incredible on the supposition that it was a flash of lightning near them.
(3) it was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,
(4) It was as easy for Jesus to appear in a supernatural manner as to appear amidst thunder and lightning. That the Lord Jesus appeared is distinctly affirmed, and we shall see that it is probable that he would appear in a supernatural manner.
In order to understand this, it may be necessary to make the following remarks:
(1) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that special splendor which they denominated the Shechinah. In this way he went before them into the land of Canaan, Exo 13:21-22; compare Isa 4:5-6. This appearance or visible manifestation they called the "glory of" Yahweh, is. Isa 6:1-4; Exo 16:7, "in the morning ye shall see the glory of the Lord"; Act 9:10; Lev 9:23; Num 14:10; Num 16:19, Num 16:42; Num 24:16; Kg1 8:11; Eze 10:4. See the notes on Luk 2:9, "The glory of the Lord shone round about them."
(2) the Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. See the notes on Mat 17:1-5.
(3) he had spoken of similar glory as pertain that with which he had been invested before his incarnation, and to which he would return; Joh 17:5, "And now, Father, glorify thou me with the glory which I had with thee before the world was"; Mat 25:31, "The Son of Man shall come in his glory." Compare Mat 16:27; Mat 19:28. To this glory he had returned when he left the earth.
(4) it is a sentiment which cannot be shown to be incorrect, that the various appearances of "the angel of Yahweh," and of Yahweh, mentioned in the Old Testament, were appearances of the Messiah the God who would be incarnate - the special protector of his people. See Isa 6:1-13; compare with Joh 12:41.
(5) if the Lord Jesus appeared to Saul, it would be in his appropriate glory and honor as the ascended Messiah. That he did appear is expressly affirmed.
(6) this was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, Co1 9:1-2. The design was further to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory Joh 17:5; a calling up a new witness to the fact of his resurrection, and of his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.
(7) we are to regard this appearance, therefore, as the reappearance of the Shechinah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.
It has been objected that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.
From heaven - From above; from the sky. In Act 26:13, Paul says that the light was above the brightness of the sun at mid-day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: as: Act 9:17, Act 22:6, Act 26:12, Act 26:13; Co1 15:8
a light: Psa 104:2; Ti1 6:16; Rev 21:23, Rev 22:5
John Gill
9:3 And as he journeyed, he came near Damascus,.... Some say it was a mile from Damascus: though, no mention is made of his obtaining letters from the high priest, only of his desiring them; yet there is no doubt but they were granted him; the design of the historian, under a divine direction, being to give an account of the temper and disposition of Saul; and he having got them, set out on his journey in high spirits, and proceeded on with the same wicked intentions, till he came near the city; where he designed to open and show his commission, and execute his wrathful purposes; but he is not suffered to go into the city with such a Spirit:
and suddenly there shined round about him a light from heaven; which exceeded the light and brightness of the sun, for it was at midday, Acts 26:13 and so the Ethiopic version here inserts this clause, "and it was noon time"; which circumstance shows that the light was very extraordinary; and it was an emblem of that inward and spiritual light which was now quickly communicated to him, light being the first thing in the new, as in the old creation; and of that Gospel light he was hereafter to spread in the world.
John Wesley
9:3 And suddenly - When God suddenly and vehemently attacks a sinner, it is the highest act of mercy. So Saul, when his rage was come to the height, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By his also the suddenly constituted apostle was guarded against the grand snare into which novices are apt to fall.
Robert Jamieson, A. R. Fausset and David Brown
9:3 he came near Damascus--so Acts 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest.
suddenly--At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Acts 22:6), and in the other, "at midday" (Acts 26:13), when there could be no deception.
there shined round about him a light from heaven--"a great light (he himself says) above the brightness of the sun," then shining in its full strength.
9:49:4: Եւ անկեալ յերկիր, լուաւ բարբառ՝ որ ասէր ցնա. Սաւո՞ւղ Սաւուղ՝ զի՞ հալածես զիս[2307]։ [2307] Ոմանք. Եւ լուաւ բար՛՛։
4. Եւ երբ գետին ընկաւ, լսեց մի ձայն, որ իրեն ասում էր. «Սաւո՜ւղ, Սաւո՜ւղ, ինչո՞ւ ես հալածում ինձ»:
4 Եւ ինք գետինը իյնալով՝ ձայն մը լսեց, որ կ’ըսէր. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես»։
Եւ անկեալ յերկիր` լուաւ բարբառ որ ասէր ցնա. Սաւուղ, Սաւուղ, զի՞ հալածես զիս:

9:4: Եւ անկեալ յերկիր, լուաւ բարբառ՝ որ ասէր ցնա. Սաւո՞ւղ Սաւուղ՝ զի՞ հալածես զիս[2307]։
[2307] Ոմանք. Եւ լուաւ բար՛՛։
4. Եւ երբ գետին ընկաւ, լսեց մի ձայն, որ իրեն ասում էր. «Սաւո՜ւղ, Սաւո՜ւղ, ինչո՞ւ ես հալածում ինձ»:
4 Եւ ինք գետինը իյնալով՝ ձայն մը լսեց, որ կ’ըսէր. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես»։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: Он упал на землю и услышал голос, говорящий ему: Савл, Савл! что ты гонишь Меня?
9:4  καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῶ, σαοὺλ σαούλ, τί με διώκεις;
9:4. καὶ (and) πεσὼν (having-had-fallen) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) ἤκουσεν (it-heard) φωνὴν (to-a-sound) λέγουσαν (to-forthing) αὐτῷ (unto-it,"Σαούλ (Saoul,"Σαούλ, (Saoul,"τί (to-what-one) με (to-me) διώκεις; (thou-pursue?"
9:4. et cadens in terram audivit vocem dicentem sibi Saule Saule quid me persequerisAnd falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me?
4. and he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
9:4. And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?”
9:4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me:

4: Он упал на землю и услышал голос, говорящий ему: Савл, Савл! что ты гонишь Меня?
9:4  καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῶ, σαοὺλ σαούλ, τί με διώκεις;
9:4. et cadens in terram audivit vocem dicentem sibi Saule Saule quid me persequeris
And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me?
9:4. And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?”
9:4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Видение, прекращенное ослеплением Савла, продолжается слышанием голоса Явившегося: "что ты гонишь Меня?" Это по толкованию Златоуста, как бы говорило: "За какую обиду от Меня, великую или малую, ты это делаешь?.. " При этом дается понять, что в гонении последователей Господа Сам Он претерпевает гонение (ср. Лк X:16: и паралл).
Adam Clarke: Commentary on the Bible - 1831
9:4: And he fell to the earth - Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.
Albert Barnes: Notes on the Bible - 1834
9:4: And he fell to the earth - He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigor) was turned into corruption, and I retained no strength." The effect was such as to overpower the body.
And heard a voice - The whole company heard a voice Act 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.
Saying unto him ... - This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.
Saul, Saul - A mode of address that is emphatic. The repetition of the name would fix his attention. Thus, Jesus addresses Martha Luk 10:41, and Simon Luk 22:31, and Jerusalem Mat 23:37.
Why - For what reason. Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus and his church is without cause. See the notes on Joh 15:25, "They hated me without a cause."
Persecutest - See the notes on Mat 5:11.
Thou me? - Christ and his people are one, Joh 15:1-6. To persecute them, therefore, was to persecute him, Mat 25:40, Mat 25:45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: he fell: Act 5:10; Num 16:45; Joh 18:6; Rom 11:22; Co1 4:7
Saul: Gen 3:9, Gen 16:8, Gen 22:11; Exo 3:4; Luk 10:41; Joh 20:16, Joh 21:15
why: Act 22:7, Act 22:8, Act 26:14, Act 26:15; Isa 63:9; Zac 2:8; Mat 25:40, Mat 25:45, Mat 25:46; Co1 12:12; Eph 5:30
John Gill
9:4 And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Acts 26:14
and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle; Acts 26:16 the language he spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul, and which is doubled to denote vehemency and affection; See Gill on Lk 22:31 he knew him as one of his sheep, though straying, and calls him by name, and expostulates with him, wherefore he should persecute him in his members as he did; for the union between Christ and his people is so close, that what is done to them is done to him. There seems to be a considerable emphasis on the word "me"; "me", who have been they surety from everlasting; "me", who hath loved thee and given myself for thee; "me", who have shed my blood, laid down my life, and died for thee; "me", who am now at my Father's right hand, interceding for thee, that grace might be bestowed upon thee, the set time being now come.
John Wesley
9:4 He heard a voice - Severe, yet full of grace.
Robert Jamieson, A. R. Fausset and David Brown
9:4 he fell to the earth--and his companions with him (Acts 26:14), who "saw the light" (Acts 22:9).
and heard a voice saying unto him--"in the Hebrew tongue" (Acts 26:14).
Saul, Saul--a reduplication full of tenderness [DE WETTE]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.
why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mt 25:45, and that whole judgment scene).
9:59:5: Եւ ասէ. Ո՞վ ես Տէր։ Եւ նա ասէ. Ես եմ Յիսուս զոր դուն հալածես[2308]. [2308] Ոսկան աստանօր առեալ ՚ի Լատինականէն (առ որս երեւի հաւաքեալ ՚ի ստորեւ գլ. ԻԲ. եւ ԻԶ) յաւելու. Հալածես. խիստ է քեզ ընդդէմ խթանի աքացել։ 6 *Եւ զարհուրեալ եւ անշշունջ լեալ՝ ասաց. Տէր, զիս զի՞նչ կամիս առնել։ *Եւ ասէ ցնա Տէր. Այլ յոտն։ Զորով զանց առնեն ամենայն գրչագիրք մեր՝ համաձայն հնագոյն եւ ընտրելագոյն օրինակաց Յունաց։
5. Եւ նա ասաց. «Ո՞վ ես դու, Տէ՛ր»: Եւ ձայնն ասաց. «Ես Յիսուսն եմ, որին դու հալածում ես:[21][21] Որոշ ձեռագրեր 6-րդ համարի տակ ունեն. Եւ նա սարսափած ու պապանձուած՝ ասաց. «Տէ՛ր, ի՞նչ ես ուզում, որ անեմ»: Եւ Տէրը նրան ասաց...
5 Եւ անիկա ըսաւ. «Ո՞վ ես դուն, Տէր»։ Եւ Տէրը ըսաւ. «Ես եմ Յիսուսը, որ դուն կը հալածես. դժուար բան է քեզի խթանի դէմ կից զարնել*»։
Եւ ասէ. Ո՞վ ես, Տէր: Եւ նա ասէ. Ես եմ Յիսուս զոր դուն հալածես.[39]:

9:5: Եւ ասէ. Ո՞վ ես Տէր։ Եւ նա ասէ. Ես եմ Յիսուս զոր դուն հալածես[2308].
[2308] Ոսկան աստանօր առեալ ՚ի Լատինականէն (առ որս երեւի հաւաքեալ ՚ի ստորեւ գլ. ԻԲ. եւ ԻԶ) յաւելու. Հալածես. խիստ է քեզ ընդդէմ խթանի աքացել։ 6 *Եւ զարհուրեալ եւ անշշունջ լեալ՝ ասաց. Տէր, զիս զի՞նչ կամիս առնել։ *Եւ ասէ ցնա Տէր. Այլ յոտն։ Զորով զանց առնեն ամենայն գրչագիրք մեր՝ համաձայն հնագոյն եւ ընտրելագոյն օրինակաց Յունաց։
5. Եւ նա ասաց. «Ո՞վ ես դու, Տէ՛ր»: Եւ ձայնն ասաց. «Ես Յիսուսն եմ, որին դու հալածում ես:[21]
[21] Որոշ ձեռագրեր 6-րդ համարի տակ ունեն. Եւ նա սարսափած ու պապանձուած՝ ասաց. «Տէ՛ր, ի՞նչ ես ուզում, որ անեմ»: Եւ Տէրը նրան ասաց...
5 Եւ անիկա ըսաւ. «Ո՞վ ես դուն, Տէր»։ Եւ Տէրը ըսաւ. «Ես եմ Յիսուսը, որ դուն կը հալածես. դժուար բան է քեզի խթանի դէմ կից զարնել*»։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: Он сказал: кто Ты, Господи? Господь же сказал: Я Иисус, Которого ты гонишь. Трудно тебе идти против рожна.
9:5  εἶπεν δέ, τίς εἶ, κύριε; ὁ δέ, ἐγώ εἰμι ἰησοῦς ὃν σὺ διώκεις·
9:5. εἶπεν (It-had-said) δέ (morevoer,"Τίς (What-one) εἶ, (thou-be,"κύριε; (Authority-belonged?"ὁ (The-one) δέ (moreover,"Ἐγώ (I) εἰμι (I-be) Ἰησοῦς (an-Iesous) ὃν (to-which) σὺ (thou) διώκεις: (thou-pursue)
9:5. qui dixit quis es Domine et ille ego sum Iesus quem tu persequerisWho said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.
5. And he said, Who art thou, Lord? And he , I am Jesus whom thou persecutest:
9:5. And he said, “Who are you, Lord?” And he: “I am Jesus, whom you are persecuting. It is hard for you to kick against the goad.”
9:5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] hard for thee to kick against the pricks.
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] hard for thee to kick against the pricks:

5: Он сказал: кто Ты, Господи? Господь же сказал: Я Иисус, Которого ты гонишь. Трудно тебе идти против рожна.
9:5  εἶπεν δέ, τίς εἶ, κύριε; ὁ δέ, ἐγώ εἰμι ἰησοῦς ὃν σὺ διώκεις·
9:5. qui dixit quis es Domine et ille ego sum Iesus quem tu persequeris
Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.
9:5. And he said, “Who are you, Lord?” And he: “I am Jesus, whom you are persecuting. It is hard for you to kick against the goad.”
9:5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] hard for thee to kick against the pricks.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Вопрос Савла к Явившемуся - "кто Ты?" - ясно показывает, что явление ему Господа и все событие его обращения к Христу было делом совершенно неожиданным для него, что оно не было подготовлено какой-либо внутренней борьбой в Савле прежних иудейских его убеждений с новыми впечатлениями от христианства, благоприятными для него, - борьбой, которая бы могла погрузить его в особенное состояние духа, в коем субъективный образ его фантазии мог быть принят им за объективное ему явление. Из рассказа о событии видно, напротив, что Савл даже и не думал в это время об Иисусе, иначе едва ли бы он не понял сразу и имел нужду спрашивать, кто этот явившийся ему? И вообще подобную внутреннюю борьбу не представляется возможным предположить в Савле в то время, когда он, преследуя христиан, слишком был уверен, что ратует за дело Бога Иеговы (ср. XXII:3; Гал I:14). Наконец, и сам Павел рассказывает об этом событии, как о совершенно неожиданном для него и ничем с его стороны не подготовленном (гл. XXII и XXVI, ср. Гал I:14-15).

"Трудно тебе идти против рожна..." - народное присловие, выражающее тщету условий против силы неодолимой, тщету притом опасную, грозящую поражением идущего против этой силы, в данном случае силы Божественной, всемогущей.
Adam Clarke: Commentary on the Bible - 1831
9:5: Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect.
I am Jesus whom thou persecutest - "Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself." The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen's Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from Act 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text.
It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. Out of the cauldron into the fire. "Out of bad into worse." The saying exists, almost in the apostolic form, in the following writers. Euripides, in Bacch. ver. 793: -
Θυοιμ' αν αυτῳ μαλλον, η θυμουμενος
Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ.
"I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads."
And Aeschylus, in Agamemnon, ver. 1633: -
Προς κεντρα μη λακτιζε.
Kick not against the goads.
And again in Prometh. Vinct. ver. 323: -
Προς κεντρα κωλον εκτενεις, ὁρων ὁτι
Τραχυς μοναρχος ουδ' ὑπευθυνος κρατει.
"Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will."
Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here.
Pindar has a similar expression, Pyth. ii. ver. 171-5: -
Φερειν δ' ελαφρως
Επαυχενιον λαβοντα
Ζυγον γ' αρηγει. Ποτι κεντρον δε τοι
Λακτιζεμεν, τελεθει
Ολισθηρος οιμος.
"It is profitable to bear willingly the assumed yoke.
To kick against the goad is pernicious conduct."
Where see the Scholiast, who shows that "it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously." Terence uses the same figure. Phorm. Act i. scen. 2, ver. 27: -
Venere in mentem mihi istaec: nam inscitia est,
Adversum stimulum calces. - "
These things have come to my recollection, for it is foolishness for thee to kick against a goad."
Ovid has the same idea in other words, Trist. lib. ii. ver. 15: -
At nunc (tanta meo comes est insania morbo)
Saxa malum refero rursus ad icta pedem.
Scilicet et victus repetit gladiator arenam;
Et redit in tumidas naufraga puppis aquas.
But madly now I wound myself alone,
Dashing my injured foot against the stone:
So to the wide arena, wild with pain,
The vanquish'd gladiator hastes again;
So the poor shatter'd bark the tempest braves,
Launching once more into the swelling waves.
Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavoring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: "Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello." Columella, De Re Rustica, lib. ii. cap. 2, in fine. "Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used." In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, Col 3:21; but bring them up (εν παιδειᾳ και νουθεσιᾳ Κυριου) in the discipline and admonition of the Lord, Eph 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.
Albert Barnes: Notes on the Bible - 1834
9:5: And he said, Who art thou, Lord? - The word "Lord" here, as is frequently the case in the New Testament, means no more than "sir," Joh 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.
And the Lord said - In this place the word "Lord" is used in a higher sense, to denote "the Saviour." It is his usual appellation. See the notes on Act 1:24.
I am Jesus - It is clear, from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form - whether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. Though it was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, yet he designed to convert him in a natural way. He arrested his attention; he filled him with alarm at his guilt; and then he presented the truth respecting himself. In Act 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole. This declaration was suited especially to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation. "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with special glory.
It is hard ... - This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus, Euripides, Bacch., 791, "I, who am a frail mortal, should rather sacrifice to him who is a god, than, by giving place to anger, kick against the goads." So Pindar, Pyth., 2:173, "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome., 1, 2, 27, "It is foolishness for thee to kick against a goad." Ovid has the same idea, Tristam, ii. 15. The word translated "pricks" here κέντρον kentron means properly "any sharp point which will pierce or perforate," as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus, Shamgar killed 600 men with one of them, Jdg 3:31. Compare Sa1 13:21. The expression "to kick against the prick" is derived from the action of a stubborn and unyielding ox kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing, it comes to denote "an obstinate and refractory disposition and course of conduct, resisting the authority of him who has a right to command, and opposing the leadings of Providence, to the injury of him who makes the resistance." It denotes "rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty." This is the condition of every sinner. If people wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against his dealings. They should not complain against their Creator. They should not resist the claims of their consciences. By all this they only injure themselves. No man can resist God or his own conscience and be happy. People evince this temper in the following ways:
(1) By violating plain laws of God.
(2) by attempting to resist his claims.
(3) by refusing to do what their conscience requires.
(4) by attempting to free themselves from serious impressions and alarms.
(5) by pursuing a course of vice and wickedness against what they know to be right.
(6) by refusing to submit to the dealings of Providence. And,
(7) In any way by opposing God, and refusing to submit to his authority, and to do what is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: Who: Sa1 3:4-10; Ti1 1:13
I am: Act 26:9
it is: Act 5:39; Deu 32:15; Job 9:4, Job 40:9, Job 40:10; Psa 2:12; Isa 45:9; Co1 10:22
Geneva 1599
9:5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] (c) hard for thee to kick against the pricks.
(c) This is a proverb which is spoken of those who through their stubbornness hurt themselves.
John Gill
9:5 And he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was;
and the Lord said, I am Jesus, whom thou persecutest. The Alexandrian copy, and the Syriac and Ethiopic versions, "read Jesus of Nazareth"; and one of Beza's copies, and another of Stephens', as in Acts 22:8 whose name thou art doing many things against, and whose people thou art destroying:
Tit is hard for thee to kick against the pricks; or "to resist me", as the Arabic version renders it; and which is the sense of the phrase; it is a proverbial expression, taken from beasts that are goaded, who kick against the goads or pricks, and hurt themselves the more thereby; and Christ uses it, suggesting hereby, that should Saul go on to persecute him and his people, to oppose his Gospel, and the strong evidence of it, in doctrine and miracles, and notwithstanding the present remonstrances made in such an extraordinary manner; he would find himself in the issue greatly hurt by it, and could not rationally expect to succeed against so powerful a person. This clause in the Syriac version is placed at the end of the fourth verse.
John Wesley
9:5 To kick against the goads - is a Syriac proverb, expressing an attempt that brings nothing but pain.
Robert Jamieson, A. R. Fausset and David Brown
9:5 Who art thou, Lord?--"Jesus knew Saul ere Saul knew Jesus" [BENGEL]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Acts 9:17; Acts 22:14), by Barnabas (Acts 9:27), and by himself (Acts 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (1Cor 9:1; 1Cor 15:8), which can refer only to this scene.
I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Acts 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Acts 26:9).
Tit is hard for thee to kick against the pricks--The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.
9:6[9:7]: այլ յո՛տն կաց՝ եւ մո՛ւտ ՚ի քաղաք, եւ պատմեսցի՛ քեզ՝ զինչ քեզ պա՛րտ իցէ առնել։
7. Ոտքի՛ կանգնիր եւ այդ քաղաքը մտի՛ր, ու քեզ կ’ասուի, թէ դու ի՛նչ պէտք է անես»: Իսկ նրան ուղեկցող մարդիկ անշշունջ կանգնած էին. միայն նրա ձայնն էին լսում, բայց ոչինչ չէին տեսնում:
6 Ան ալ դողալով ու ապշութեամբ ըսաւ. «Տէ՛ր, ի՞նչ կ’ուզես որ ընեմ»։
այլ յոտն կաց եւ մուտ ի քաղաքդ, եւ պատմեսցի քեզ զինչ պարտ իցէ առնել:

[9:7]: այլ յո՛տն կաց՝ եւ մո՛ւտ ՚ի քաղաք, եւ պատմեսցի՛ քեզ՝ զինչ քեզ պա՛րտ իցէ առնել։
7. Ոտքի՛ կանգնիր եւ այդ քաղաքը մտի՛ր, ու քեզ կ’ասուի, թէ դու ի՛նչ պէտք է անես»: Իսկ նրան ուղեկցող մարդիկ անշշունջ կանգնած էին. միայն նրա ձայնն էին լսում, բայց ոչինչ չէին տեսնում:
6 Ան ալ դողալով ու ապշութեամբ ըսաւ. «Տէ՛ր, ի՞նչ կ’ուզես որ ընեմ»։
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9:66: Он в трепете и ужасе сказал: Господи! что повелишь мне делать? и Господь [сказал] ему: встань и иди в город; и сказано будет тебе, что тебе надобно делать.
9:6  ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅ τί σε δεῖ ποιεῖν.
9:6. ἀλλὰ (other) ἀνάστηθι (thou-should-have-had-stood-up) καὶ (and) εἴσελθε (thou-should-have-had-came-into) εἰς (into) τὴν (to-the-one) πόλιν, (to-a-city,"καὶ (and) λαληθήσεταί (it-shall-be-spoken-unto) σοι (unto-thee) ὅτι (to-which-a-one) σε (to-thee) δεῖ (it-bindeth) ποιεῖν. (to-do-unto)
9:6. [Omitted Text]And he, trembling and astonished, said: Lord, what wilt thou have me to do?
6. but rise, and enter into the city, and it shall be told thee what thou must do.
9:6. And he, trembling and astonished, said, “Lord, what do you want me to do?”
9:6. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do.
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do:

6: Он в трепете и ужасе сказал: Господи! что повелишь мне делать? и Господь [сказал] ему: встань и иди в город; и сказано будет тебе, что тебе надобно делать.
9:6  ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅ τί σε δεῖ ποιεῖν.
9:6. [Omitted Text]
And he, trembling and astonished, said: Lord, what wilt thou have me to do?
9:6. And he, trembling and astonished, said, “Lord, what do you want me to do?”
9:6. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Объявший Савла и повергший его на землю страх пред небесной славой Явившегося, превратился, по открытии ему Имени Иисуса, в ужас и трепет, и он смиренно признает Явившегося Господом, а себя - Его рабом, готовым на все Его повеления.

"Иди в город...", т. е. Дамаск.
Adam Clarke: Commentary on the Bible - 1831
9:6: Trembling - Under a strong apprehension of meeting the judgment he deserved.
And astonished - At the light, the thunder, and the voice.
Lord, what wilt thou have me to do? - The word Κυριε, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir.
The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants?
Go into the city, and it shall be told thee, etc. - Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation:
1. To show that God will help man by man, that they may learn to love and respect each other.
2. That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.
Albert Barnes: Notes on the Bible - 1834
9:6: And he, trembling - Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.
And astonished - At what he saw.
Lord, what wilt thou have me to do? - This indicates a subdued soul, a humbled spirit. Just before, he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the Sanhedrin; now he renounced their authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the mind of the sinner when he is converted. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do what he requires. We may further remark here that this indicates the true nature of conversion. It is decided, prompt immediate. Paul did not debate the matter Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness - with a readiness which showed what he would yet be, he gave himself up at once, and entirely, to the Lord Jesus, evidently with a purpose to do his will alone. This was the case also with the jailor at Philippi, Act 16:30. Nor can there be any real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion then by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.
Go into the city - Damascus. They were near it, Act 9:3.
And it shall be told thee - It is remarkable that he was thus directed. But we may learn from it:
(1) That even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.
(2) the aid of others, and especially ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle; the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt, but still he was dependent on an humble disciple in Damascus to be instructed in what he should do.
(3) those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church before them. The most striking evidence of their conversion will not pRev_ent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.
(4) such remarkable conversions are suited to induce the subjects of the change to seek counsel and direction. They produce humility; a deep sense of sin and of unworthiness; and a willingness to be taught and directed by anyone who can point out the way of duty and of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: trembling: Act 16:29, Act 24:25, Act 24:26; Sa1 28:5; Isa 66:2; Hab 3:16; Phi 2:12
what: Act 2:37, Act 16:30, Act 22:10; Luk 3:10; Rom 7:9, Rom 10:3; Jam 4:6
Arise: Act 9:15, Act 26:16; Eze 16:6-8; Mat 19:30; Rom 5:20, Rom 9:15-24, Rom 10:20; Gal 1:15, Gal 1:16; Ti1 1:14-16
and it: Act 10:6, Act 10:22, Act 10:32, Act 11:13, Act 11:14; Psa 25:8, Psa 25:9, Psa 25:12, Psa 94:12; Isa 57:18
John Gill
9:6 And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them:
said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are:
and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads:
and it shall be told thee what thou must do; what was appointed for him to do, Acts 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.
John Wesley
9:6 It shall be told thee - So God himself sends Saul to be taught by a man, as the angel does Cornelius, Acts 10:5. Admirable condescension! that the Lord deals with us by men, like ourselves.
Robert Jamieson, A. R. Fausset and David Brown
9:6 And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said--(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Acts 9:5]; but they occur in Acts 26:14 and Acts 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Acts 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Gal 1:15-16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Acts 9:9).
Arise, and go into the city, and it shall be told thee, &c.--See on Acts 8:26-28.
9:79:7: Իսկ արքն որ ընդ նմայն երթային, կային անշըշո՛ւնջ. զձայնն միայն լսէին, բայց տեսանէին եւ ո՛չ ինչ[2309]։ [2309] Ոմանք. ՚Ի քաղաքն. կամ՝ ՚ի քաղաքդ... զինչ պարտ իցէ. կամ՝ զոր ինչ պարտ իցէ... որ ընդ նմա եր՛՛... զձայն միայն։
8. Սօղոսը գետնից վեր կացաւ, սակայն բաց աչքերով իսկ ոչ ոքի չէր տեսնում: Նրա ձեռքից բռնած մտցրին Դամասկոս:
7 Տէրը ըսաւ անոր. «Ելի՛ր ու քաղաքը մտի՛ր եւ քեզի պիտի ըսուի ինչ որ պարտիս ընել»։ Այն մարդիկը, որոնք իրեն հետ կ’երթային, ապշած կեցեր էին, ձայնը միայն կը լսէին, բայց մէ՛կը չէին տեսներ։
Իսկ արքն որ ընդ նմայն երթային, կային անշշունջ, զձայնն միայն լսէին, բայց տեսանէին եւ ոչ ինչ:

9:7: Իսկ արքն որ ընդ նմայն երթային, կային անշըշո՛ւնջ. զձայնն միայն լսէին, բայց տեսանէին եւ ո՛չ ինչ[2309]։
[2309] Ոմանք. ՚Ի քաղաքն. կամ՝ ՚ի քաղաքդ... զինչ պարտ իցէ. կամ՝ զոր ինչ պարտ իցէ... որ ընդ նմա եր՛՛... զձայն միայն։
8. Սօղոսը գետնից վեր կացաւ, սակայն բաց աչքերով իսկ ոչ ոքի չէր տեսնում: Նրա ձեռքից բռնած մտցրին Դամասկոս:
7 Տէրը ըսաւ անոր. «Ելի՛ր ու քաղաքը մտի՛ր եւ քեզի պիտի ըսուի ինչ որ պարտիս ընել»։ Այն մարդիկը, որոնք իրեն հետ կ’երթային, ապշած կեցեր էին, ձայնը միայն կը լսէին, բայց մէ՛կը չէին տեսներ։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: Люди же, шедшие с ним, стояли в оцепенении, слыша голос, а никого не видя.
9:7  οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῶ εἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες.
9:7. οἱ (The-ones) δὲ (moreover) ἄνδρες (men) οἱ (the-ones) συνοδεύοντες ( waying-together-of ) αὐτῷ (unto-it) ἱστήκεισαν (they-had-come-to-have-had-stood) ἐνεοί , ( nodded-in ," ἀκούοντες ( hearing ) μὲν (indeed) τῆς (of-the-one) φωνῆς (of-a-sound,"μηδένα (to-lest-moreover-one) δὲ (moreover) θεωροῦντες . ( surveiling-unto )
9:7. sed surge et ingredere civitatem et dicetur tibi quid te oporteat facere viri autem illi qui comitabantur cum eo stabant stupefacti audientes quidem vocem neminem autem videntesAnd the Lord said to him: Arise and go into the city; and there it shall be told thee what thou must do. Now the men who went in company with him stood amazed, hearing indeed a voice but seeing no man.
7. And the men that journeyed with him stood speechless, hearing the voice, but beholding no man.
9:7. And the Lord said to him, “Rise up and go into the city, and there you will be told what you ought to do.” Now the men who were accompanying him were standing stupefied, hearing indeed a voice, but seeing no one.
9:7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
And the men which journeyed with him stood speechless, hearing a voice, but seeing no man:

7: Люди же, шедшие с ним, стояли в оцепенении, слыша голос, а никого не видя.
9:7  οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῶ εἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες.
9:7. sed surge et ingredere civitatem et dicetur tibi quid te oporteat facere viri autem illi qui comitabantur cum eo stabant stupefacti audientes quidem vocem neminem autem videntes
And the Lord said to him: Arise and go into the city; and there it shall be told thee what thou must do. Now the men who went in company with him stood amazed, hearing indeed a voice but seeing no man.
9:7. And the Lord said to him, “Rise up and go into the city, and there you will be told what you ought to do.” Now the men who were accompanying him were standing stupefied, hearing indeed a voice, but seeing no one.
9:7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Что видение Савлом Господа не было какой-либо галлюцинацией, вызванной его внутреннею борьбою и направлением мыслей, ясно и из того, что оно ощущалось и спутниками Савла. "Всех и бывших с ним осиявает свет, чтобы они свидетельствовали об этом явлении, но ослепляет он не всех, а одного только Павла, чтобы не подумали, что это было общее и как бы случайное несчастие, но чтобы открылось, что это было вполне действие Божественного промысла" (Феофил. ). В этих же видах, кроме света, спутники воспринимают и голос Говорившего, хотя и не удостаиваются видеть Его.

В Деян XXII:9: говорится, что спутники Павла "голоса говорившего не слыхали". Как примерить кажущееся противоречие этих двух мест Дееписателя, из коих в одном говорится о слышании, а в другом - о неслышании голоса? Очевидно, здесь надо различать слышание от слушания. В то время, как Савл не только слышал, но и разумел слышимое, знал и Говорившего и то, что говорилось, - спутники его только слышали звук голоса, не понимая ничего из слышимого. Другой любопытный пример подобного неодинакового восприятия звуков см. Ин XII:28, 29.
Adam Clarke: Commentary on the Bible - 1831
9:7: Stood speechless, hearing a voice, but seeing no man - The men were εννεοι, stupified, hearing της φωνης, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone; and which were spoken out of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, Kg1 19:11-13, may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lard; and after the wind an earthquake; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and behold, there came a voice unto him, and said, What Dost Thou Here, Elijah! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in Act 22:9, where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spoke with one. They had heard the thunder which followed the escape of the lightning, but they heard not the voice of him that spake to Saul; they did not hear the words, I am Jesus whom thou persecutest, etc.; but they saw and heard enough to convince them that the whole was supernatural; for they were all struck down to the earth with the splendor of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The arguments against the real appearance are not strong. St. Luke tells us that those who were with him heard the voice, but they saw no man; which is a strong intimation that he saw what they did not. Ananias, it seems, was informed that there had been a real appearance, for, in addressing Saul, Act 9:17, he says, The Lord Jesus that Appeared unto Thee in the way as thou camest, etc. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had Seen the Lord in the way, and that he had spoken unto him; and, Act 22:14, where the discourse of Ananias is given more at large, he says, The God of our fathers hath chosen thee that thou shouldest know his will, and See that Just One, and shouldest Hear the voice of his mouth; so we find that hearing the voice, or words of his mouth, was not what is called the appearance; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul's own words, Co1 9:1, put the subject out of dispute: Am I not an apostle? Am I not free? Have I Not Seen Jesus Christ Our Lord? To which may be added, Co1 15:8, And last of all, He Was Seen of Me Also, as of one born out of due time.
Albert Barnes: Notes on the Bible - 1834
9:7: And the men which journeyed with him - Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travelers with whom Saul had accidentally fallen in.
Stood speechless - In Act 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul, Act 26:14. In this place Act 9:7 the historian is speaking of what occurred after the first alarm. There is no improbability that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word "speechless" ἐννεοὶ enneoi properly denotes "those who are so astonished or stupefied as to be unable to speak." In the Greek writers it means those who are deaf-mutes.
Hearing a voice - Hearing a sound or noise. The word here rendered "voice" is thus frequently used, as in Gen 3:8; Sa1 12:18; Psa 29:3-4; Mat 24:31 (Greek); Th1 4:16. In Act 22:9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me." In this place, the words "heard not the voice" must be understood in the sense of "understanding the words," of hearing the address, the distinct articulation, which Paul heard. They heard a "noise"; they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance occurs in Joh 12:28-29, when the voice of God came from heaven to Jesus, "The people who stood by and heard it said it thundered." They heard the sound, the noise; they did not distinguish the words addressed to him. See also Dan 10:7, and Kg1 19:11-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: Act 22:9, Act 26:13, Act 26:14; Dan 10:7; Mat 24:40, Mat 24:41
Geneva 1599
9:7 And the men which journeyed with him (d) stood speechless, hearing a (e) voice, but seeing no man.
(d) Stood still and could not go one step forward, but remained amazed as stood still like statues.
(e) They heard Paul's voice: for afterwards it is plainly said in (Acts 22:9) that they did not hear the voice of the one who spoke. Others, however, try to reconcile these places (which seem to contradict) by saying that the men with Saul heard the sound of a voice, but did not hear it clearly.
John Gill
9:7 And the men which journeyed with him,.... Out of respect to him, to keep him company; or rather to assist him in his designs:
stood speechless: astonished and amazed, they had not power to speak one word, nor to rise from the ground, and move one step forward; they were as if they were thunderstruck, and fastened to the earth; for this standing is not opposed to their being fallen to the earth, but to their going forward, and only expresses the surprise and stupidity that had seized them:
hearing a voice, but seeing no man; that is, they heard the voice of Saul, saying, who art thou? and what wilt thou have me to do? but saw nobody that he spoke to, which surprised them; for it is certain they did not hear the voice of Christ, that spake to him, Acts 22:9 or if they heard the voice of Christ, it was only the sound of his voice, but did not understand what he said; but the former seems rather to be the sense, and the best way of reconciling the two passages.
John Wesley
9:7 The men - stood - Having risen before Saul; for they also fell to the ground, Acts 26:14. It is probable they all journeyed on foot. Hearing the noise - But not an articulate voice. And seeing the light, but not Jesus himself, Acts 26:13, &c.
Robert Jamieson, A. R. Fausset and David Brown
9:7 the men . . . stood speechless--This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Acts 26:14), they arose of their own accord while Saul yet lay prostrate.
hearing a--rather "the"
voice--Paul himself says, "they heard not the voice of Him that spake to me" (Acts 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Jn 12:28-29) --so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.
9:89:8: Յարեաւ Սաւղոս յերկրէ անտի, եւ աչօք բացօք ո՛չ զոք տեսանէր. զձեռանէ նորա առեալ մուծի՛ն ՚ի Դամասկոս[2310]։ [2310] Ոմանք. Եւ աչօք ոչ զոք տեսա՛՛։ Բազումք. Զձեռանէ առեալ նորա։
9. Եւ երեք օր այնտեղ էր, բայց չէր տեսնում. ո՛չ կերաւ, ո՛չ էլ խմեց:
8 Սօղոս գետնէն ելաւ ու բաց աչքերով՝ մէ՛կը չէր տեսներ. ուստի անոր ձեռքէն բռնեցին ու Դամասկոս մտցուցին։
Յարեաւ Սաւղոս յերկրէ անտի, եւ աչօք բացօք ոչ զոք տեսանէր. զձեռանէ առեալ նորա` մուծին ի Դամասկոս:

9:8: Յարեաւ Սաւղոս յերկրէ անտի, եւ աչօք բացօք ո՛չ զոք տեսանէր. զձեռանէ նորա առեալ մուծի՛ն ՚ի Դամասկոս[2310]։
[2310] Ոմանք. Եւ աչօք ոչ զոք տեսա՛՛։ Բազումք. Զձեռանէ առեալ նորա։
9. Եւ երեք օր այնտեղ էր, բայց չէր տեսնում. ո՛չ կերաւ, ո՛չ էլ խմեց:
8 Սօղոս գետնէն ելաւ ու բաց աչքերով՝ մէ՛կը չէր տեսներ. ուստի անոր ձեռքէն բռնեցին ու Դամասկոս մտցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: Савл встал с земли, и с открытыми глазами никого не видел. И повели его за руки, и привели в Дамаск.
9:8  ἠγέρθη δὲ σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς δαμασκόν.
9:8. ἠγέρθη (It-was-roused) δὲ (moreover) Σαῦλος (a-Saulos) ἀπὸ (off) τῆς (of-the-one) γῆς, (of-a-soil," ἀνεῳγμένων ( of-having-had-come-to-be-opened-up ) δὲ (moreover) τῶν (of-the-ones) ὀφθαλμῶν (of-eyes) αὐτοῦ (of-it) οὐδὲν (to-not-moreover-one) ἔβλεπεν: (it-was-viewing) χειραγωγοῦντες ( hand-leading-unto ) δὲ (moreover) αὐτὸν (to-it) εἰσήγαγον (they-had-led-into) εἰς (into) Δαμασκόν. (to-a-Damaskos)
9:8. surrexit autem Saulus de terra apertisque oculis nihil videbat ad manus autem illum trahentes introduxerunt DamascumAnd Saul arose from the ground: and when his eyes were opened, he saw nothing. But they, leading him by the hands, brought him to Damascus.
8. And Saul arose from the earth; and when his eyes were opened, he saw nothing; and they led him by the hand, and brought him into Damascus.
9:8. Then Saul rose up from the ground. And upon opening his eyes, he saw nothing. So leading him by the hand, they brought him into Damascus.
9:8. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought [him] into Damascus.
And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought [him] into Damascus:

8: Савл встал с земли, и с открытыми глазами никого не видел. И повели его за руки, и привели в Дамаск.
9:8  ἠγέρθη δὲ σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς δαμασκόν.
9:8. surrexit autem Saulus de terra apertisque oculis nihil videbat ad manus autem illum trahentes introduxerunt Damascum
And Saul arose from the ground: and when his eyes were opened, he saw nothing. But they, leading him by the hands, brought him to Damascus.
9:8. Then Saul rose up from the ground. And upon opening his eyes, he saw nothing. So leading him by the hand, they brought him into Damascus.
9:8. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought [him] into Damascus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Когда видение кончилось, голос умолк и Савл встал, чтобы идти в Дамаск, по повелению Господа, оказалось, что он слеп. Павел говорит, что это произошло от славы света, осиявшего его (XXII:11); но нельзя не видеть в этом и особенного действия Божия, ибо спутники его, также видевшие свет, не лишились зрения (XXII:9). Это было частью и в наказание гонителю, частью - в символическое означение того, что он доселе с открытыми очами был слеп духовно в отношении к истине Христовой (ср. Злат. ); наконец, попущено это и с тою мудрою целью, чтобы укрепить душу вразумленного новым знамением чудесного исцеления его возложением на него рук Анании.
Adam Clarke: Commentary on the Bible - 1831
9:8: When his eyes were opened, he saw no man - Instead of ουδενα, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ουδεν nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight.
Albert Barnes: Notes on the Bible - 1834
9:8: When his eyes were opened - He naturally closed them at the appearance of the light, and in his fright kept them closed for some time.
He saw no man - This darkness continued three days, Act 9:9. There is no reason to suppose that there was a miracle in this blindness, for in Act 22:11, it is expressly said to have been caused by the intense light. "And when I could not see for the glory of that light," etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called "amaurosis," or more commonly "gutta serena." It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodic, coming on suddenly, continuing for three or four days, and then disappearing (Webster). A disease of this kind is often caused by excessive light. When we look at the sun, into a furnace, or into a crucible with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. "In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia; if during the night, it is called hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month" (the Edinburgh Encyclopedia's "Surgery"). A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis (Kuinoel in loco) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found to be one of the best remedies for restoring sight in such cases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: he saw: Act 9:18, Act 13:11, Act 22:11; Gen 19:11; Exo 4:11; Kg2 6:17-20
John Gill
9:8 And Saul arose from the earth,.... As he was bid by Christ, Acts 9:6
and when his eyes were opened he saw no man; neither Christ, who appeared to him from heaven, whom he had before seen, nor even any of his companions, nor indeed any object: the Syriac version renders it, "he saw nothing"; not anything at all; and the Ethiopic version, "he could not see": when he opened his eye lids, he perceived his sight was gone, and this showed it to be real blindness; and which was an emblem of the ignorance and blindness he had been in:
but they led him by the hand; the men that were with him, perceiving that he could not guide himself, took him by the hand, and led him on his journey;
and brought him into Damascus; and now was fulfilled, at least in part, the prophecy in Zech 9:1.
Robert Jamieson, A. R. Fausset and David Brown
9:8 Saul arose . . . and when his eyes were opened, he saw no man--after beholding the Lord, since he "could not see for the glory of that light" (Acts 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [BENGEL].
9:99:9: Եւ էր անդ աւուրս երիս եւ ո՛չ տեսանէր. եւ ո՛չ եկեր եւ ո՛չ արբ։
10. Դամասկոսում Անանիա անունով մի աշակերտ կար. նրան տեսիլքի մէջ Տէրն ասաց՝ Անանիա՛: Սա ասաց՝ այստեղ եմ, Տէ՛ր:
9 Երեք օր կեցաւ առանց տեսնելու։ Ո՛չ կերաւ, ո՛չ ալ խմեց։
Եւ էր անդ աւուրս երիս եւ ո՛չ տեսանէր. եւ ոչ եկեր եւ ոչ արբ:

9:9: Եւ էր անդ աւուրս երիս եւ ո՛չ տեսանէր. եւ ո՛չ եկեր եւ ո՛չ արբ։
10. Դամասկոսում Անանիա անունով մի աշակերտ կար. նրան տեսիլքի մէջ Տէրն ասաց՝ Անանիա՛: Սա ասաց՝ այստեղ եմ, Տէ՛ր:
9 Երեք օր կեցաւ առանց տեսնելու։ Ո՛չ կերաւ, ո՛չ ալ խմեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: И три дня он не видел, и не ел, и не пил.
9:9  καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.
9:9. καὶ (And) ἦν (it-was) ἡμέρας (to-days) τρεῖς ( to-three ) μὴ (lest) βλέπων, (viewing,"καὶ (and) οὐκ (not) ἔφαγεν (it-had-devoured) οὐδὲ (not-moreover) ἔπιεν. (it-had-drank)
9:9. et erat tribus diebus non videns et non manducavit neque bibitAnd he was there three days without sight: and he did neither eat nor drink.
9. And he was three days without sight, and did neither eat nor drink.
9:9. And in that place, he was without sight for three days, and he neither ate nor drank.
9:9. And he was three days without sight, and neither did eat nor drink.
And he was three days without sight, and neither did eat nor drink:

9: И три дня он не видел, и не ел, и не пил.
9:9  καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.
9:9. et erat tribus diebus non videns et non manducavit neque bibit
And he was there three days without sight: and he did neither eat nor drink.
9:9. And in that place, he was without sight for three days, and he neither ate nor drank.
9:9. And he was three days without sight, and neither did eat nor drink.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Трехдневное совершенное воздержание от пищи и пития, т. е. строжайший пост (вместе с молитвой, ст. 11) был выражением глубокого раскаяния Савла и вместе - приготовлением к тому, что предстояло ему по слову Явившегося Господа (6: ст. ).
Adam Clarke: Commentary on the Bible - 1831
9:9: Neither did eat nor drink - The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in total darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
9:9: And neither did eat nor drink - Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained as to destroy his inclination for food, and to produce involuntary fasting. We are to remember also that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he had not found comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Sail's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the ease, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he will obtain peace. That sinners do not sooner obtain peace is because they do not sooner submit themselves to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Act 9:11, Act 9:12; Ch2 33:12, Ch2 33:13, Ch2 33:18, Ch2 33:19; Est 4:16; Jon 3:6-8
John Gill
9:9 And he was three days without sight,.... Without bodily sight; for otherwise all this while his spiritual sight was increasing, and Christ was giving him by his Spirit a full view of himself, his state and case, and where his salvation was; and a clear insight into the doctrines of the Gospel, which he is said to have by the revelation of Christ, whereby he was fitted for the immediate preaching of it:
and neither did eat nor drink; having no regard unto, or time for either; being filled with grief and sorrow, and true repentance for sin, and taken up in prayer to God, and employed in attending to, and receiving the doctrines of grace, he was afterwards to publish.
John Wesley
9:9 And he was three days - An important season! So long he seems to have been in the pangs of the new birth. Without sight - By scales growing over his eyes, to intimate to him the blindness of the state he had been in, to impress him with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was less capable of conversing with outward objects. This was likewise a manifest token to others, of what had happened to him in his journey, and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim.
Robert Jamieson, A. R. Fausset and David Brown
9:9 And he was three days without sight, and neither did eat nor drink--that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [HOWSON]. Since Jesus had been revealed not only to his eyes but to his soul (see on Gal 1:15-16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?
9:109:10: Եւ էր ոմն աշակերտ ՚ի Դամասկոս՝ Անանիա՛յ անուն. ասէ ցնա Տէր ՚ի տեսլեան. Անանիա՛յ։ Եւ նա ասէ. Ահա՛ւասիկ եմ Տէր[2311]։ [2311] Ոմանք. Անանիա անուն... եւ ասէ ցնա Տէր. Անանիա՛։ Եւ նա ասէ աւասիկ եմ։
11. Եւ Տէրը նրան ասաց. «Ոտքի՛ կանգնիր ու գնա՛ այն փողոցով, որ Ուղիղ է կոչւում, եւ Յուդայի տանը կը փնտռես Սօղոս անունով Տարսոնացուն, որ դեռ աղօթքի մէջ է»:
10 Անանիա անունով աշակերտ մը կար Դամասկոսի մէջ։ Տէրը տեսիլքի մէջ անոր ըսաւ. «Անա՛նիա»։ Ան ալ ըսաւ. «Տէ՛ր, ահա հոս եմ»։
Եւ էր ոմն աշակերտ ի Դամասկոս Անանիա անուն. ասէ ցնա Տէր ի տեսլեան. Անանիա: Եւ նա ասէ. Ահաւասիկ եմ, Տէր:

9:10: Եւ էր ոմն աշակերտ ՚ի Դամասկոս՝ Անանիա՛յ անուն. ասէ ցնա Տէր ՚ի տեսլեան. Անանիա՛յ։ Եւ նա ասէ. Ահա՛ւասիկ եմ Տէր[2311]։
[2311] Ոմանք. Անանիա անուն... եւ ասէ ցնա Տէր. Անանիա՛։ Եւ նա ասէ աւասիկ եմ։
11. Եւ Տէրը նրան ասաց. «Ոտքի՛ կանգնիր ու գնա՛ այն փողոցով, որ Ուղիղ է կոչւում, եւ Յուդայի տանը կը փնտռես Սօղոս անունով Տարսոնացուն, որ դեռ աղօթքի մէջ է»:
10 Անանիա անունով աշակերտ մը կար Դամասկոսի մէջ։ Տէրը տեսիլքի մէջ անոր ըսաւ. «Անա՛նիա»։ Ան ալ ըսաւ. «Տէ՛ր, ահա հոս եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: В Дамаске был один ученик, именем Анания; и Господь в видении сказал ему: Анания! Он сказал: я, Господи.
9:10  ἦν δέ τις μαθητὴς ἐν δαμασκῶ ὀνόματι ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος, ἁνανία. ὁ δὲ εἶπεν, ἰδοὺ ἐγώ, κύριε.
9:10. Ἦν (It-was) δέ (moreover) τις (a-one) μαθητὴς (a-learner) ἐν (in) Δαμασκῷ (unto-a-Damaskos) ὀνόματι (unto-a-name) Ἁνανίας, (an-Ananias,"καὶ (and) εἶπεν (it-had-said) πρὸς (toward) αὐτὸν (to-it) ἐν (in) ὁράματι (unto-a-discerning-to,"ὁ (the-one) κύριος (Authority-belonged,"Ἁνανία. (Ananias) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐγώ, (I,"κύριε. (Authority-belonged)
9:10. erat autem quidam discipulus Damasci nomine Ananias et dixit ad illum in visu Dominus Anania at ille ait ecce ego DomineNow there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias, And he said: Behold I am here, Lord.
10. Now there was a certain disciple at Damascus, named Ananias; and the Lord said unto him in a vision, Ananias. And he said, Behold, I , Lord.
9:10. Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision, “Ananias!” And he said, “Here I am, Lord.”
9:10. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I [am here], Lord.
And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I [am here], Lord:

10: В Дамаске был один ученик, именем Анания; и Господь в видении сказал ему: Анания! Он сказал: я, Господи.
9:10  ἦν δέ τις μαθητὴς ἐν δαμασκῶ ὀνόματι ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος, ἁνανία. ὁ δὲ εἶπεν, ἰδοὺ ἐγώ, κύριε.
9:10. erat autem quidam discipulus Damasci nomine Ananias et dixit ad illum in visu Dominus Anania at ille ait ecce ego Domine
Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias, And he said: Behold I am here, Lord.
9:10. Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision, “Ananias!” And he said, “Here I am, Lord.”
9:10. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I [am here], Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
10: Из настоящего стиха и дальнейших открывается, что Анания и Савл не знакомы были между собою лично. Еврейское имя Анании показывает, что он был христианин из иудеев. Дееписатель называет его здесь только "некоторый ученик", сам же Павел характеризует его более подробно: "муж благочестивый по закону, одобряемый всеми иудеями, живущими в Дамаске..." (XXII:12), т. е. и по своем обращении ко Христу живший строго по закону и пользовавшийся посему особым уважением дамасских иудеев. Церковное предание говорит, что он был епископом дамасским и скончался мученически в Елевферополе иудейском (Чет. -Мин., Окт. 1).

"Господь в видении сказал ему..." В каком именно видении - во сне или наяву, в исступлении - из данного места не видно. Выражение - "восстав, пойди!" (anastaV poreuqhti) не означает, что Анания был в это время на ложе, а значит только, что он пребывал дома в спокойствии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ananias Sent to Saul; Ananias Restores Saul's Sight; Saul Associates with the Disciples; Saul Preaches Christ at Damascus.
10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will show him how great things he must suffer for my name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

As for God, his work is perfect; if he begin, he will make an end: a good work was begun in Saul, when he was brought to Christ's feet, in that word, Lord, what wilt thou have me to do? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned. Christ here takes care of the work of his own hands. He that hath torn will heal--that hath smitten will bind up--that hath convinced will comfort.

I. Ananias is here ordered to go and look after him, to heal and help him; for he that causeth grief will have compassion.

1. The person employed is Ananias, a certain disciple at Damascus, not lately driven thither from Jerusalem, but a native of Damascus; for it is said (ch. xxii. 12) that he had a good report of all the Jews who dwelt there, as a devout man according to the law; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice--on this occasion, though it does not appear that he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, because Christ would employ variety of hands in eminent services, that the honours might not be monopolized nor engrossed by a few--because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them--and because he would direct us to make much of the ministers that are where our lot is cast, if they have ordained mercy to be faithful, though they are not of the most eminent.

2. The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, v. 10. It is probable it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, "Behold I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me." Go then, saith Christ, into the street which is called Straight, and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what house, nay, and which is more, in what frame they are: he knows their souls in adversity.

3. Two reasons are given him why he must go and enquire for this stranger, and offer him his service--

(1.) Because he prays, and his coming to him must answer his prayer. This is a reason, [1.] Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14. There is no question, saith Christ, but he is a true convert, for behold he prayeth. Behold denotes the certainty of it: "Assure thyself it is so; go and see." Christ was so pleased to find Paul praying that he must have others to take notice of it: Rejoice with me, for I have found the sheep which I had lost. It denotes also the strangeness of it: "Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer." But was it such a strange thing for Saul to pray? Was he not a Pharisee? and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and the corners of the streets? Yes; but now he began to pray after another manner than he had done; then he said his prayers, now he prayed them. Note, Regenerating grace ever more sets people on praying; you may as soon find a living man without breath as a living Christian without prayer; if breathless, lifeless; and so, if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed. It is no time to linger, for behold he prayeth: if the child cry, the tender nurse will hasten to it with the breast. Saul here, like Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke, and kicking against the goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant child, and since I spoke against him, for persecuting me, I do earnestly remember him still." Jer. xxxi. 18-20. Observe what condition Saul was now in. He was under conviction of sin, trembling and astonished; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Christ had promised him that it should be further told him what he should do (v. 6), and he prays that one may be sent to him to instruct him. Note, What God has promised we must pray for; he will for this be enquired of, and particularly for divine instruction.

(2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and Ananias's coming to him must answer his dream, for it was of God (v. 12): He hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him that he might receive his sight. Now this vision which Paul had may be considered, [1.] As an immediate answer to his prayer, and the keeping up of that communion with God which he had entered into by prayer. He had, in prayer, spread the misery of his own case before God, and God presently manifests himself and the kind intentions of his grace to him; and it is very encouraging to know God's thoughts to us-ward. [2.] As designed to raise his expectations, and to make Ananias's coming more welcome to him. He would readily receive him as a messenger from God when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here were two visions in order to it. When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to show unto man his uprightness, it must be acknowledged with thankfulness to his praise.

II. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him.

1. Ananias pleads that this Saul was a notorious persecutor of the disciples of Christ, v. 13, 14. (1.) He had been so at Jerusalem: "Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem, that he was the most virulent, violent persecutor of all, and a ringleader in the mischief--what havoc he has made in the church: there was no man they were more afraid of, no, not the high priest himself, than of Saul; nay," (2.) "His errand to Damascus at this time is to persecute us Christians: Here he has authority from the chief priests to bind all that call on thy name, to treat the worshippers of Christ as the worst of criminals." Now, why does Ananias object this. Not, "Therefore I do not owe him so much service. Why should I do him a kindness who has done and designed us so much unkindness?" No, Christ has taught us another lesson, to render good for evil, and pray for our persecutors; but if he be such a persecutor of Christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And, if he thus bring himself into trouble, he will be blamed for his indiscretion. [2.] Will it be to any purpose to go to him? Can such a hard heart ever be softened, or such an Ethiopian ever change his skin?

2. Christ overrules the objection (v. 15, 16): "Do not tell me how bad he has been, I know it very well; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him." He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it to many; an earthen vessel (2 Cor. iv. 7), but a chosen vessel. The vessel God uses he himself chooses; and it is fit he should himself have the choosing of the instruments he employs (John xv. 16): You have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, nor thrown away as a despised broken vessel, or a vessel in which there is no pleasure. He is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be enlisted, and Saul must be a standard-bearer. He must bear Christ's name, must bear witness to it before kings, king Agrippa and Cæsar himself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings (v. 16): I will show him how great things he must suffer for my name's sake. He that has been a persecutor shall be himself persecuted. Christ's showing him this intimates either his bringing him to these trials (as Ps. lx. 3), Thou hast shown thy people hard things, or his giving notice of them beforehand, that they might be no surprise to him. Note, Those that bear Christ's name must expect to bear the cross for his name; and those that do most for Christ are often called out to suffer most for him. Saul must suffer great things. This, one would think, was a cold comfort for a young convert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the service of the church, shall be so balanced with spiritual comforts and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake.

III. Ananias presently goes on Christ's errand to Saul, and with good effect. He had started an objection against going to him, but, when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do but to go on with our work, and not hang upon an objection?

1. Ananias delivered his message to Saul, v. 17. Probably he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as one of the signs that should follow those that believe, that they should lay hands on the sick, and they should recover (Mark xvi. 18), and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping healing hand upon him. The blood-thirsty hate the upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own him as a brother intimated to him God's readiness to own him as a son, though he had been a blasphemer of God and a persecutor of his children. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou camest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit--The hand that wounded heals. "His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes hath sent me to wash them, that they may be cured." Ananias might deliver his message to Saul very appositely in the prophet's words (Hos. vi. 1, 2): Come and turn to the Lord, for he hath torn and he will heal thee; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles; and Ananias's putting his hands upon him before he was baptized was for the conferring of the Holy Ghost.

2. Ananias saw the good issue of his mission. (1.) In Christ's favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to those that were bound (Isa. lxi. 1) is explained by the giving of sight to the blind, Luke iv. 18; Isa. xlii. 7. Christ's commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage by receiving sight (v. 18), which was signified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to show that it was miraculous. This signified the recovering of him, [1.] From the darkness of his unconverted state. When he persecuted the church of God, and walked in the spirit and way of the Pharisees, he was blind; he saw not the meaning either of the law or of the gospel, Rom. vii. 9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, John ix. 41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them (ch. xxvi. 18), to open men's eyes, and turn them from darkness to light: this was what Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him. This filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings. (2.) In Saul's subjection to Christ: He was baptized, and thereby submitted to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, enlisted under his banner, and joined himself to him for better for worse. The point was gained: it is settled; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour.

IV. The good work that was begun in Saul is carried on wonderfully; this new-born Christian, though he seemed as one born out of due time, yet presently comes to maturity.

1. He received his bodily strength, v. 19. He had continued three days fasting, which, with the mighty weight that was all that time upon his spirits, had made him very weak; but, when he had received meat, he was strengthened, v. 19. The Lord is for the body, and therefore care must be taken of it, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phil. i. 20.

2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard lies down with the kid, Isa. xi. 6. Note, Those that take God for their God take his people for their people. Saul associated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and grace by conversing with them; and thus he made profession of his Christian faith, and openly declared himself a disciple of Christ, by associating with those that were his disciples.

3. He preached Christ in the synagogues, v. 20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him, Gal. i. 15, 16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job xxxii. 20. Observe, (1.) Where he preached--in the synagogues of the Jews, for they were to have the first offer made them. The synagogues were their places of concourse; there he met with them together, and there they used to preach against Christ and to punish his disciples, by the same token that Paul himself had punished them oft in every synagogue (ch. xxvi. 11), and therefore there he would face the enemies of Christ where they were most daring, and openly profess Christianity where he had most opposed it. (2.) What he preached: He preached Christ. When he began to be a preacher, he fixed this for his principle, which he stuck to ever after: We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it (v. 21): All that heard him were amazed, and said, "Is not this he that destroyed those who called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do?" Quantum mutatus ab illo--Oh how changed! Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then that he would ever preach Christ as he does? Doubtless this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues.

4. He confuted and confounded those that opposed the doctrine of Christ, v. 22. He signalized himself, not only in the pulpit, but in the schools, and showed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength. He became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong. He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon him (v. 21), in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was thereby so much the more emboldened, finding he had enough at hand wherewith to answer the worst they could say to him. (2.) He ran down his antagonists, and confounded the Jews who dwelt in Damascus; he silenced them, and shamed them--answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews he was still proving that this Jesus is very Christ, is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, symbibazon--affirming it and confirming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness.
Adam Clarke: Commentary on the Bible - 1831
9:10: A certain disciple - named Ananias - A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyrdom on the first of October. It has been farther stated that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque; but even the Mohammedans have the tradition, and treat his memory with great respect. However this may be, from Act 22:12, we learn, what is of more importance, that he was a devout man according to the law, having a good report of all the Jews that dwelt there. See on Act 9:17 (note).
To him said the Lord in a vision - Εν ὁραματι, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dream.
Albert Barnes: Notes on the Bible - 1834
9:10: A certain disciple - A Christian. Many have supposed that he was one of the 70 disciples. But nothing more is certainly known of him than is related here. He had very probably been some time a Christian Act 9:13, and had heard of Saul, but was personally a stranger to him. In Act 22:12, it is said that he was a devout man according to the Law, having a good report of all the Jews which dwelt there. There was wisdom in sending such a Christian to Saul, as it might do much to conciliate the minds of the Jews there toward him.
Said the Lord - The Lord Jesus is alone mentioned in all this transaction. And as he had commenced the work of converting Saul, it is evident that he is intended here. See the notes on Act 1:24.
In a vision - Perhaps by a dream. The main idea is, that he Rev_ealed his will to him in the case. The word "vision" is often used in speaking of the "communications" made to the prophets, and commonly means that future events were made to pass in Rev_iew before the mind, as we look upon a landscape. See the notes on Isa 1:1; compare Gen 15:1; Num 12:6; Eze 11:24; Act 10:3; Act 11:5; Act 16:9; Dan 2:19; Dan 7:2; Dan 7:1-2, Dan 7:26; Dan 10:7. See the notes on Mat 17:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: there: Act 22:12
and to: Act 2:17, Act 10:3, Act 10:17-20; Num 12:6; Dan 2:19
Ananias: Act 9:4
Behold: Gen 22:1, Gen 31:11; Exo 3:4; Sa1 3:4, Sa1 3:8-10; Sa2 15:26; Isa 6:8
John Gill
9:10 And there was a certain disciple at Damascus,.... Who perhaps came hither upon the persecution at Jerusalem, or rather might have lived here some time; Acts 9:13 that he was more than a private or ordinary disciple of Christ seems manifest, from his being sent to Saul on such an, important affair; from his putting his hands upon him, upon which he was filled with the Holy Ghost; and from his baptizing him: some think he was one of the seventy disciples; some say he was a deacon; but it is certain he was not one of the first seven; others affirm he was a presbyter, and some report that he was afterwards bishop of Damascus, and died a martyr there; but these are things not to be depended on:
named Ananias; a Jewish name, the same with Hananiah, Dan 1:6 there was an high priest of this name, Acts 23:2 and it was a name in much use among the Jews; frequent mention is made in the Misnic and Talmudic writings of R. Hananiah, or Ananias:
and to him said the Lord in a vision, Ananias; by "the Lord", is meant the Lord Jesus Christ, as is evident from Acts 9:17 who appeared to Ananias in a vision; the Arabic version adds, "by night"; perhaps in a dream, as the angel of the Lord appeared to Joseph the husband of Mary, and called him by his name Ananias, to which he answered:
and he said, behold, I am here, Lord; in like manner as Samuel did, when a child, when the Lord called to him; showing his readiness to hearken to his voice, to do his will, and obey his orders, be they what they would.
Robert Jamieson, A. R. Fausset and David Brown
9:10 a certain disciple . . . named Ananias--See on Acts 22:12.
to him said the Lord--that is, Jesus. (See Acts 9:13-14, Acts 9:17).
9:119:11: Եւ ասէ ցնա Տէր. Յո՛տն կաց եւ գնա՛ ընդ փողոցն՝ որ կոչի Ուղիղ, եւ խնդրեսցես յապարանս Յուդայ՝ Սաւղոս անուն զՏարսոնացի, զի կա՛յ դեռ յաղօթս[2312]։ [2312] Ոսկան. Անուն Տարսոնացի։
12. Եւ նա տեսիլքի մէջ տեսաւ Անանիա անունով մի մարդու, որ մտաւ եւ ձեռքը դրեց իր վրայ, որպէսզի տեսնի:
11 Տէրը ըսաւ անոր. «Ելի՛ր ու գնա՛ այն փողոցը, որ Ուղիղ կը կոչուի եւ հոն Յուդայի տանը մէջ փնտռէ Սօղոս անունով Տարսոնացի մը. վասն զի ահա անիկա աղօթք կ’ընէ.
Եւ ասէ ցնա Տէր. Յոտն կաց եւ գնա ընդ փողոցն որ կոչի Ուղիղ, եւ խնդրեսցես յապարանսն Յուդայ Սաւղոս անուն զՏարսոնացի. զի կայ դեռ յաղօթս:

9:11: Եւ ասէ ցնա Տէր. Յո՛տն կաց եւ գնա՛ ընդ փողոցն՝ որ կոչի Ուղիղ, եւ խնդրեսցես յապարանս Յուդայ՝ Սաւղոս անուն զՏարսոնացի, զի կա՛յ դեռ յաղօթս[2312]։
[2312] Ոսկան. Անուն Տարսոնացի։
12. Եւ նա տեսիլքի մէջ տեսաւ Անանիա անունով մի մարդու, որ մտաւ եւ ձեռքը դրեց իր վրայ, որպէսզի տեսնի:
11 Տէրը ըսաւ անոր. «Ելի՛ր ու գնա՛ այն փողոցը, որ Ուղիղ կը կոչուի եւ հոն Յուդայի տանը մէջ փնտռէ Սօղոս անունով Տարսոնացի մը. վասն զի ահա անիկա աղօթք կ’ընէ.
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Господь же [сказал] ему: встань и пойди на улицу, так называемую Прямую, и спроси в Иудином доме Тарсянина, по имени Савла; он теперь молится,
9:11  ὁ δὲ κύριος πρὸς αὐτόν, ἀναστὰς πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ ἰούδα σαῦλον ὀνόματι ταρσέα· ἰδοὺ γὰρ προσεύχεται,
9:11. ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) πρὸς (toward) αὐτόν (to-it,"Ἀνάστα (Thou-should-have-had-stood-up,"πορεύθητι (thou-should-have-been-traversed-of) ἐπὶ (upon) τὴν (to-the-one) ῥύμην (to-a-tractee) τὴν (to-the-one) καλουμένην (to-being-called-unto) Εὐθεῖαν (to-Straight) καὶ (and) ζήτησον (thou-should-have-sought-unto) ἐν (in) οἰκίᾳ (unto-a-housing-unto) Ἰούδα (of-an-Ioudas) Σαῦλον (to-a-Saulos) ὀνόματι (unto-a-name) Ταρσέα, (to-a-Tarsoser-of," ἰδοὺ ( thou-should-have-seen ) γὰρ (therefore," προσεύχεται , ( it-goodly-holdeth-toward ,"
9:11. et Dominus ad illum surgens vade in vicum qui vocatur Rectus et quaere in domo Iudae Saulum nomine Tarsensem ecce enim oratAnd the Lord said to him: Arise and go into the street that is called Strait and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth.
11. And the Lord unto him, Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth;
9:11. And the Lord said to him: “Rise up and go into the street that is called Straight, and seek, in the house of Judas, the one named Saul of Tarsus. For behold, he is praying.”
9:11. And the Lord [said] unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he prayeth,
And the Lord [said] unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he prayeth:

11: Господь же [сказал] ему: встань и пойди на улицу, так называемую Прямую, и спроси в Иудином доме Тарсянина, по имени Савла; он теперь молится,
9:11  ὁ δὲ κύριος πρὸς αὐτόν, ἀναστὰς πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ ἰούδα σαῦλον ὀνόματι ταρσέα· ἰδοὺ γὰρ προσεύχεται,
9:11. et Dominus ad illum surgens vade in vicum qui vocatur Rectus et quaere in domo Iudae Saulum nomine Tarsensem ecce enim orat
And the Lord said to him: Arise and go into the street that is called Strait and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth.
9:11. And the Lord said to him: “Rise up and go into the street that is called Straight, and seek, in the house of Judas, the one named Saul of Tarsus. For behold, he is praying.”
9:11. And the Lord [said] unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he prayeth,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Прямая улица - доселе существующая в Дамаске и называвшаяся так в отличие от всех других, обыкновенно кривых улиц, свойственных восточным городам.

"Тарсянина" - родом из Тарса, города в Малоазийской области Киликии.

"Он теперь молится..." - idou gar proseucetai... - точнее слав.: "се бо молится", как выше в ответе Анании: "вот я Господи!..." - idou egw Kurie! Кроме придания речи большей живости, выражение idou gar proseucetai - является и пояснением того, по какой причине требуется теперь же приход Анании к Савлу. Этот приход должен явиться ответом на молитву Савла - без сомнения, молитву о прощении и просвещении телесном и духовном. При этом Господь открывает бывшее Савлу видение Анании (вероятно - во сне), причем Господь не говорит: видел тебя, но - мужа, именем Анания, откуда следует, что явившийся не был известен Савлу, хотя имя его и было ему открыто. Слова Господа давали также понять Ананию, что Савл был слеп и исполнение повеления Божия Ананией должно было прежде всего ознаменоваться исцелением ослепшего.
Adam Clarke: Commentary on the Bible - 1831
9:11: Arise, and go into the street which is called Straight - How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus.
Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Caesar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this account that St. Paul claimed the rights of a Roman citizen; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service.
Behold, he prayeth - He is earnestly seeking to know my will, and to find the salvation of his soul; therefore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that "though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now." This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was praying now for instruction, and his prayers were speedily answered.
Albert Barnes: Notes on the Bible - 1834
9:11: Into the street which is called Straight - This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, until Ananias restored him to sight. Tradition also says that he had here the vision recorded in Co2 12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of what, they suppose, the same fountain produced for the baptism of Paul (Robinson, Calmet).
Of Tarsus - This city was the capital of Cilicia, a province of Asia Minor. It was situated on the hanks of the Cydnus River. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was "born in Tarsus, a citizen of no mean city," Act 21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. See notes on Act 16:37; Act 21:39; Act 22:28. It still exists as "Tersous," with a population of about 20, 000, but is described as "filthy and ruinous."
Behold, he prayeth - This gives us a full indication of the manner in which Saul passed the three days mentioned in Act 9:9. It is plain, from what follows, that Ananias regarded Saul as an enemy to Christianity, and that he would have been apprehensive of danger if he were with him, Act 9:13-14. This remark, "Behold, he prayeth," is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before, he was a persecutor; now, his change is indicated by his giving himself to prayer. That Saul did not pray before is not implied by this; for he fully accorded with the customs of the Jews, Phi 3:4-6. But his prayers were not the prayers of a saint. They were the prayers of a Pharisee (compare Luk 18:10, etc.), now they were the prayers of a broken-hearted sinner; then he prayed depending on his own righteousness, now depending on the mercy of God in the Messiah. We may learn here:
(1) That one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation - "a man of prayer."
(2) it is always the attendant of true conviction for sin that we pray. The convicted Sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before, he was too proud to pray; now, he is willing to humble himself and to ask for mercy.
(3) it is a sufficient indication of the character of any man to say, "Behold, he prays." It at once tells us, better than volumes would without this, what is his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at the same time the indication of his state with God, and the pledge that he will do his duty to people. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him; and are willing to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprised of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former prejudices, and to seek him, and to acknowledge him as a brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Arise: Act 8:26, Act 10:5, Act 10:6, Act 11:13
Saul: Act 9:30, Act 11:25, Act 21:39, Act 22:3
for: Act 2:21, Act 8:22; Deu 4:29; Ch2 33:12, Ch2 33:13, Ch2 33:18, Ch2 33:19; Job 33:18-28; Psa 32:3-6; Psa 40:1, Psa 40:2, Psa 50:15, Psa 130:1-3; Pro 15:8; Isa 55:6, Isa 55:7; Jer 29:12, Jer 29:13; Jer 31:18-20; Jon 2:1-4; Zac 12:10; Mat 7:7, Mat 7:8; Luk 11:9, Luk 11:10, Luk 18:7-14; Luk 23:42, Luk 23:43; Joh 4:10
Geneva 1599
9:11 And the Lord [said] unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for [one] called Saul, of (f) Tarsus: for, behold, he prayeth,
(f) Tarsus was a city of Cilicia near to Anchiala. It is said that Sardanapalus built these two cities in one day.
John Gill
9:11 And the Lord said unto him, arise,.... Quickly, directly, immediately, from off thy bed; the case required haste and dispatch:
and go into the street which is called Straight; a street in the city of Damascus so called; the streets of cities were called by different names, to distinguish them as ours now are. So in Jerusalem there was the street of the house of God, which led to the temple, Ezra 10:9 and the upper street, in which idolatrous Gentiles, and such as were fullers by trade, dwelt (i); and the street of the butchers; and the street of the wool staplers (k): and this street in Damascus might be called "Straight"; because it might be a long straight street, without any windings and turnings, which might go through the city. Whether or no this was one of the streets which Benhadad allowed Ahab to make in Damascus, 3Kings 20:34 cannot be said;
and inquire in the house of Judas; which was in that street: who this Judas was is not certain, that he was a Jew appears by his name, but whether a believing, or an unbelieving Jew, is not known; however, he was Saul's host, and if this was the house he was recommended to from Jerusalem, or designed to go to when he set out from thence, it is very probable he was an unbeliever; but if it was an house he pitched on after his conversion, it is likely this Judas was a believer, and whether the same with Judas surnamed Barsabas may be considered, who is mentioned in Acts 15:22 however, at this man's house Ananias was to inquire
for one called Saul of Tarsus; or Saul "by name the Tarsian". So it is said (l) of Bigthan and Teresh, Esther 6:2 that they were , "two Tarsians", perhaps citizens of Tarsus, as Saul was. Tarsus was a city in Cilicia, and which Solinus (m) calls the mother of cities, and is the same with the Tarshish of the Old Testament; here Saul was born, and of it he was a citizen; Acts 21:39 and therefore is here called Saul of Tarsus, or Saul the Tarsian:
for behold he prayeth: so as he had never prayed before; now he prayed with the Spirit, and with the understanding, from a feeling sense of his wants, for spiritual blessings, such as he had no knowledge of, nor desire after before. God has no stillborn children; as soon as any are quickened by his grace, they cry unto him; prayer is the breath of a regenerate man, and shows him to be alive. He who before was breathing out threatenings and slaughter against the disciples of Christ, now breathes after communion with Christ and them. This is said, no doubt, to encourage Ananias to go to him. The Syriac and Arabic versions place this clause at the beginning of the next verse, "for behold, whilst he prayed he saw", &c. the Ethiopic version has it not.
(i) Misn. Shekalim, c. 8. sect. 1. Maimon. & Bartenora in ib. (k) Misn. Eruvim, c. 10. sect. 9. (l) T. Bab. Megilla, fol. 7. 1. & 13. 2. & Targum in Esther ii. 21. (m) Polyhistor, c. 51.
John Wesley
9:11 Behold he is praying - He was shown thus to Ananias.
Robert Jamieson, A. R. Fausset and David Brown
9:11 go into the street . . . called Straight--There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [MAUNDRELL].
and inquire in the house of Judas for one called Saul of Tarsus--There is something touching in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the northeast coast of the Mediterranean. It was situated on the river Cydnus, was a "large and populous city" (says XENOPHON, and see Acts 21:39), and under the Romans had the privilege of self-government.
behold, he prayeth--"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.
9:129:12: Եւ ետես ՚ի տեսլեան այր մի Անանիայ անուն, մտեալ եւ եդեալ ՚ի վերայ նորա զձեռն, որպէս զի տեսցէ՛[2313]։ [2313] Ոսկան. Անանիա անուամբ։ Ոմանք. ՚Ի վերայ նորա ձեռս։
13. Անանիան պատասխանեց. «Տէ՛ր, շատերից լսեցի այդ մարդու մասին, թէ որքան չարիքներ է արել Երուսաղէմում քո սրբերին.
12 Ու տեսիլքի մէջ մարդ մը տեսաւ Անանիա անունով՝ քովը մտած եւ ձեռքը իր վրայ դրած, որպէս զի տեսնէ»։
Եւ ետես ի տեսլեան այր մի Անանիա անուն, մտեալ եւ եդեալ ի վերայ նորա զձեռն, որպէս զի տեսցէ:

9:12: Եւ ետես ՚ի տեսլեան այր մի Անանիայ անուն, մտեալ եւ եդեալ ՚ի վերայ նորա զձեռն, որպէս զի տեսցէ՛[2313]։
[2313] Ոսկան. Անանիա անուամբ։ Ոմանք. ՚Ի վերայ նորա ձեռս։
13. Անանիան պատասխանեց. «Տէ՛ր, շատերից լսեցի այդ մարդու մասին, թէ որքան չարիքներ է արել Երուսաղէմում քո սրբերին.
12 Ու տեսիլքի մէջ մարդ մը տեսաւ Անանիա անունով՝ քովը մտած եւ ձեռքը իր վրայ դրած, որպէս զի տեսնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: и видел в видении мужа, именем Ананию, пришедшего к нему и возложившего на него руку, чтобы он прозрел.
9:12  καὶ εἶδεν ἄνδρα [ἐν ὁράματι] ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῶ [τὰς] χεῖρας ὅπως ἀναβλέψῃ.
9:12. καὶ (and) εἶδεν (it-had-seen) ἄνδρα (to-a-man) [ἐν "[in) ὁράματι] (unto-a-discerning-to]"Ἁνανίαν (to-an-Ananias) ὀνόματι (unto-a-name) εἰσελθόντα (to-having-had-came-into) καὶ (and) ἐπιθέντα (to-having-had-placed-upon) αὐτῷ (unto-it) [τὰς] "[to-the-ones]"χεῖρας (to-hands) ὅπως (unto-which-whither) ἀναβλέψῃ. (it-might-have-viewed-up)
9:12. et vidit virum Ananiam nomine introeuntem et inponentem sibi manus ut visum recipiat(And he saw a man named Ananias coming in and putting his hands upon him, that he might receive his sight.)
12. and he hath seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight.
9:12. (And Paul saw a man named Ananias entering and imposing hands upon him, so that he might receive his sight.)
9:12. And hath seen in a vision a man named Ananias coming in, and putting [his] hand on him, that he might receive his sight.
And hath seen in a vision a man named Ananias coming in, and putting [his] hand on him, that he might receive his sight:

12: и видел в видении мужа, именем Ананию, пришедшего к нему и возложившего на него руку, чтобы он прозрел.
9:12  καὶ εἶδεν ἄνδρα [ἐν ὁράματι] ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῶ [τὰς] χεῖρας ὅπως ἀναβλέψῃ.
9:12. et vidit virum Ananiam nomine introeuntem et inponentem sibi manus ut visum recipiat
(And he saw a man named Ananias coming in and putting his hands upon him, that he might receive his sight.)
9:12. (And Paul saw a man named Ananias entering and imposing hands upon him, so that he might receive his sight.)
9:12. And hath seen in a vision a man named Ananias coming in, and putting [his] hand on him, that he might receive his sight.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:12: Hath seen in a vision - While God prepares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry.
Albert Barnes: Notes on the Bible - 1834
9:12: And he hath seen in a vision ... - When this was shown to Saul, or how, is not recorded. The vision was shown to Saul to assure him when Ananias came that he was no impostor. He was thus prepared to receive consolation from this disciple. He was even apprised of his name, that he might be the more confirmed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Act 9:10, Act 9:17, Act 9:18
John Gill
9:12 And hath seen in a vision a man named Ananias,.... Some read this verse in a parenthesis, and take them to be the words of Luke the historian; but it is rather a continuation of the words of Christ, telling Ananias, for his greater encouragement to go to Saul, that he had seen him in a vision, and had knowledge both of his person, and of his name, and of what he was to do to him; for in the vision or dream, he had been represented to him as
coming in; to the house, and into the room where he was:
and putting his hand on him, that he might receive his sight; without which he had been three days, and which he did receive upon Ananias's putting his hands on him.
John Wesley
9:12 A man called Ananias - His name also was revealed to Saul.
Robert Jamieson, A. R. Fausset and David Brown
9:12 And hath seen in a vision a man named Ananias, &c.--Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.
9:139:13: Պատասխանի ետ Անանիա. Տէր՝ լուա՛յ ՚ի բազմաց վասն առնն այնորիկ՝ որչափ արար չարիս սրբոց քոց յԵրուսաղէմ[2314]. [2314] Ոմանք. Պատասխանի ետ նմա Ա՛՛... վասն առնս այսորիկ։
14. եւ այստեղ էլ քահանայապետներից իշխանութիւն ունի կապանքի տակ պահելու բոլոր նրանց, որ քո անունն են կանչում»:
13 Անանիան պատասխան տուաւ. «Տէ՛ր, շատերէ լսեցի այն մարդուն համար թէ շատ չարիքներ ըրաւ քու սուրբերուդ Երուսաղէմի մէջ
Պատասխանի ետ Անանիա. Տէր, լուայ ի բազմաց վասն առնն այնորիկ, որչափ արար չարիս սրբոց քոց յԵրուսաղէմ:

9:13: Պատասխանի ետ Անանիա. Տէր՝ լուա՛յ ՚ի բազմաց վասն առնն այնորիկ՝ որչափ արար չարիս սրբոց քոց յԵրուսաղէմ[2314].
[2314] Ոմանք. Պատասխանի ետ նմա Ա՛՛... վասն առնս այսորիկ։
14. եւ այստեղ էլ քահանայապետներից իշխանութիւն ունի կապանքի տակ պահելու բոլոր նրանց, որ քո անունն են կանչում»:
13 Անանիան պատասխան տուաւ. «Տէ՛ր, շատերէ լսեցի այն մարդուն համար թէ շատ չարիքներ ըրաւ քու սուրբերուդ Երուսաղէմի մէջ
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Анания отвечал: Господи! я слышал от многих о сем человеке, сколько зла сделал он святым Твоим в Иерусалиме;
9:13  ἀπεκρίθη δὲ ἁνανίας, κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν ἰερουσαλήμ·
9:13. ἀπεκρίθη (It-was-separated-off) δὲ (moreover) Ἁνανίας (an-Ananias,"Κύριε, (Authority-belonged,"ἤκουσα (I-heard) ἀπὸ (off) πολλῶν ( of-much ) περὶ (about) τοῦ (of-the-one) ἀνδρὸς (of-a-man) τούτου, (of-the-one-this) ὅσα ( to-which-a-which ) κακὰ ( to-disrupted ) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) σου (of-thee) ἐποίησεν (it-did-unto) ἐν (in) Ἰερουσαλήμ: (unto-a-Hierousalem)
9:13. respondit autem Ananias Domine audivi a multis de viro hoc quanta mala sanctis tuis fecerit in HierusalemBut Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem.
13. But Ananias answered, Lord, I have heard from many of this man, how much evil he did to thy saints at Jerusalem:
9:13. But Ananias responded: “Lord, I have heard from many about this man, how much harm he has done to your saints in Jerusalem.
9:13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

13: Анания отвечал: Господи! я слышал от многих о сем человеке, сколько зла сделал он святым Твоим в Иерусалиме;
9:13  ἀπεκρίθη δὲ ἁνανίας, κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν ἰερουσαλήμ·
9:13. respondit autem Ananias Domine audivi a multis de viro hoc quanta mala sanctis tuis fecerit in Hierusalem
But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem.
9:13. But Ananias responded: “Lord, I have heard from many about this man, how much harm he has done to your saints in Jerusalem.
9:13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: С детскою простотою Анания высказывает свое удивление, а может быть, и опасение, что он посылается к человеку, о коем известно, как о злейшем враге христиан, и который шел и в Дамаск на погибель верующим. Об этом Анания слышал от многих, т. е. или от путешествовавших на Иерусалимские праздники иудеев, или от рассеявшихся от его гонений христиан иерусалимских.

"Святым твоим...", т. е. христианам, как они назывались по особенному освящению их во Христе и Св. Духом.

"И здесь имеет... власть..." Откуда так скоро Анания имел сведения о полномочиях Савла от Синедриона? Вероятно, от иерусалимских христиан, которые поспешили дать все эти сведения дамасским христианам для предостережения. Новость и свежесть этих известий вполне объясняет и удивление, и опасения Анании.
Adam Clarke: Commentary on the Bible - 1831
9:13: Lord, I have heard by many of this man - This was all done in a dream, else this sort of reasoning with his Maker would have been intolerable in Ananias. Saul had been a notorious persecutor; many could testify of his outrageous acts against the poor followers of Christ.
Thy saints - That is, the Christians, or followers of Christ. Ἁγιοι signifies not only holy persons, but also consecrated persons; from α, negative, and γη, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.
Albert Barnes: Notes on the Bible - 1834
9:13: I have heard by many ... - This was in the vision, Act 9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such a one should need his counsel, and afraid, perhaps, of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias, and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere.
By many - Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident Act 9:14 that Ananias had been apprised, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus.
To thy saints - Christians; called saints ἅγιοι hagioi because they are holy, or consecrated to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Lord: Exo 4:13-19; Sa1 16:2; Kg1 18:9-14; Jer 20:9, Jer 20:10; Eze 3:14; Jon 1:2, Jon 1:3; Mat 10:16
how: Act 9:1, Act 8:3, Act 22:4, Act 22:19, Act 22:20, Act 26:10, Act 26:11; Ti1 1:13-15
John Gill
9:13 Then Ananias answered, Lord,.... Though Ananias knew that it was the Lord that spoke, and acknowledged his power and dominion, and expressed his readiness to obey his commands; yet there was a timidity in him, and which was the more inexcusable, that it should appear after the Lord had told him of the vision which Saul had had of him; and yet still he was fearful of putting himself into his hands, who had been so violent a persecutor; and therefore obliquely excuses himself, by observing what Saul had done at Jerusalem, and the powers he came with to Damascus:
I have heard by many of this man; which shows that Ananias had been at Damascus some time, and was not an eyewitness of the havoc Saul made of the church, only had the account of it from others; and these many who fled to Damascus upon the persecution, which Saul was at the head of; and being so, was particularly spoken of, and his name was well known, and was become infamous for his cruelty and barbarity;
how much evil he hath done to thy saints at Jerusalem; by entering into their houses with violence, haling men and women from thence, committing them to prison, and persecuting them unto death. Believers in Christ are called his "saints", because separated by his grace for his service, and sanctified by his Spirit, and to whom he is made sanctification; and because they live holy lives and conversations; all which is an aggravation of the evil done them, and which will be avenged by Christ in his own time.
John Wesley
9:13 But he answered - How natural it is to reason against God.
Robert Jamieson, A. R. Fausset and David Brown
9:13 Ananias answered, Lord, I have heard by many of this man, &c.--"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [OLSHAUSEN].
how much evil he hath done to thy saints--"Thy saints," says Ananias to Christ; therefore Christ is God [BENGEL]. So, in Acts 9:14, Ananias describes the disciples as "those that called on Christ's name." See on Acts 7:59-60; and compare 1Cor 1:2.
9:149:14: եւ աստ ունի՛ իշխանութիւն ՚ի քահանայապետիցն, կապել զամենեսեան որ կարդան զանուն քո։
15. Տէրը նրան ասաց. «Գնա՛ դու, որովհետեւ նա ինձ համար ընտրեալ անօթ է՝ իմ անունը տանելու հեթանոսների, թագաւորների եւ իսրայէլացիների առաջ.
14 Եւ հոս ալ քահանայապետներէն իշխանութիւն ունի կապելու անոնք, որոնք քու անունդ կը կանչեն»։
եւ աստ ունի իշխանութիւն ի քահանայապետիցն, կապել զամենեսեան որ կարդան զանուն քո:

9:14: եւ աստ ունի՛ իշխանութիւն ՚ի քահանայապետիցն, կապել զամենեսեան որ կարդան զանուն քո։
15. Տէրը նրան ասաց. «Գնա՛ դու, որովհետեւ նա ինձ համար ընտրեալ անօթ է՝ իմ անունը տանելու հեթանոսների, թագաւորների եւ իսրայէլացիների առաջ.
14 Եւ հոս ալ քահանայապետներէն իշխանութիւն ունի կապելու անոնք, որոնք քու անունդ կը կանչեն»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: и здесь имеет от первосвященников власть вязать всех, призывающих имя Твое.
9:14  καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου.
9:14. καὶ (and) ὧδε (unto-which-moreover) ἔχει (it-holdeth) ἐξουσίαν (to-a-being-out-unto) παρὰ (beside) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) δῆσαι (to-have-binded) πάντας ( to-all ) τοὺς (to-the-ones) ἐπικαλουμένους ( to-calling-upon-unto ) τὸ (to-the-one) ὄνομά (to-a-name) σου. (of-thee)
9:14. et hic habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuumAnd here he hath authority from the chief priests to bind all that invoke thy name.
14. and here he hath authority from the chief priests to bind all that call upon thy name.
9:14. And he has authority here from the leaders of the priests to bind all who invoke your name.”
9:14. And here he hath authority from the chief priests to bind all that call on thy name.
And here he hath authority from the chief priests to bind all that call on thy name:

14: и здесь имеет от первосвященников власть вязать всех, призывающих имя Твое.
9:14  καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου.
9:14. et hic habet potestatem a principibus sacerdotum alligandi omnes qui invocant nomen tuum
And here he hath authority from the chief priests to bind all that invoke thy name.
9:14. And he has authority here from the leaders of the priests to bind all who invoke your name.”
9:14. And here he hath authority from the chief priests to bind all that call on thy name.
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Adam Clarke: Commentary on the Bible - 1831
9:14: And here he hath authority, etc. - Ananias had undoubtedly heard of Saul's coming, and the commission he had received from the chief priests; and he was about to urge this as a reason why he should have no connection with so dangerous a man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: here: Act 9:2, Act 9:3
call: Act 9:21, Act 7:59 *Gr: Act 22:16; Rom 10:12-14; Co1 1:2; Ti2 2:22
John Gill
9:14 And here he hath authority from the chief priests,.... His fury and madness against the saints did not stop at Jerusalem, but he had received a commission from the sanhedrim to go to Damascus, where he now was:
to bind all that call on thy name; to take up all such persons and put them in bonds, and carry them bound to Jerusalem, whom he should find either praying to Christ, as God, as the first Christians used to do, and which is no inconsiderable proof of the deity of Christ; or professing the name of Christ, or were called by it.
John Wesley
9:14 All that call on thy name - That is, all Christians.
Robert Jamieson, A. R. Fausset and David Brown
9:14 here he hath authority, &c.--so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.
9:159:15: Ասէ ցնա Տէր. Ե՛րթ դու, զի անօթ ընտրութեան է ինձ նա, կրե՛լ զանուն իմ առաջի հեթանոսաց՝ եւ թագաւորաց՝ եւ որդւոցն Իսրայէլի[2315]։ [2315] Ոմանք. Է նա ինձ։
16. քանի որ ես ինքս եմ նրան ցոյց տալու, թէ նա ինչքան պէտք է չարչարուի իմ անուան համար»:
15 Տէրը ըսաւ անոր. «Գնա՛ դուն, վասն զի անիկա ինծի ընտիր աման մըն է, իմ անունս կրելու հեթանոսներուն ու թագաւորներուն եւ Իսրայէլի որդիներուն առջեւ,
Ասէ ցնա Տէր. Երթ դու, զի անօթ ընտրութեան է ինձ նա, կրել զանուն իմ առաջի հեթանոսաց եւ թագաւորաց եւ որդւոցն Իսրայելի:

9:15: Ասէ ցնա Տէր. Ե՛րթ դու, զի անօթ ընտրութեան է ինձ նա, կրե՛լ զանուն իմ առաջի հեթանոսաց՝ եւ թագաւորաց՝ եւ որդւոցն Իսրայէլի[2315]։
[2315] Ոմանք. Է նա ինձ։
16. քանի որ ես ինքս եմ նրան ցոյց տալու, թէ նա ինչքան պէտք է չարչարուի իմ անուան համար»:
15 Տէրը ըսաւ անոր. «Գնա՛ դուն, վասն զի անիկա ինծի ընտիր աման մըն է, իմ անունս կրելու հեթանոսներուն ու թագաւորներուն եւ Իսրայէլի որդիներուն առջեւ,
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: Но Господь сказал ему: иди, ибо он есть Мой избранный сосуд, чтобы возвещать имя Мое перед народами и царями и сынами Израилевыми.
9:15  εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος, πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὖτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν τε καὶ βασιλέων υἱῶν τε ἰσραήλ·
9:15. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"ὁ (the-one) κύριος (Authority-belonged," Πορεύου , ( Thou-should-traverse-of ,"ὅτι (to-which-a-one) σκεῦος (an-equipment) ἐκλογῆς (of-a-fortheeing-out) ἐστίν (it-be) μοι (unto-me) οὗτος (the-one-this) τοῦ (of-the-one) βαστάσαι (to-have-carried-to) τὸ (to-the-one) ὄνομά (to-a-name) μου (of-me) ἐνώπιον (in-looked) [τῶν] "[of-the-ones]"ἐθνῶν (of-nations) τε (also) καὶ (and) βασιλέων (of-rulers-of,"υἱῶν (of-sons) τε (also) Ἰσραήλ, (of-an-Israel,"
9:15. dixit autem ad eum Dominus vade quoniam vas electionis est mihi iste ut portet nomen meum coram gentibus et regibus et filiis IsrahelAnd the Lord said to him: Go thy way: for this man is to me a vessel of election, to carry my name before the Gentiles and kings and the children of Israel.
15. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel:
9:15. Then the Lord said to him: “Go, for this one is an instrument chosen by me to convey my name before nations and kings and the sons of Israel.
9:15. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

15: Но Господь сказал ему: иди, ибо он есть Мой избранный сосуд, чтобы возвещать имя Мое перед народами и царями и сынами Израилевыми.
9:15  εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος, πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὖτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν τε καὶ βασιλέων υἱῶν τε ἰσραήλ·
9:15. dixit autem ad eum Dominus vade quoniam vas electionis est mihi iste ut portet nomen meum coram gentibus et regibus et filiis Israhel
And the Lord said to him: Go thy way: for this man is to me a vessel of election, to carry my name before the Gentiles and kings and the children of Israel.
9:15. Then the Lord said to him: “Go, for this one is an instrument chosen by me to convey my name before nations and kings and the sons of Israel.
9:15. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Избранный сосуд..." - образная речь, где Павел представляется как бы живым сосудом, в котором Господь заключит Имя Свое и Павел пронесет Его потом, т. е. преподаст, исповедует, проповедует - народам, царям и сынам Израилевым. Замечательно, что на первом месте здесь указываются народы, т. е. языческие - язычники - в противоположение сынам Израилевым, т. е. евреям. Этим указывается особенное предназначение Павла, как апостола языков.
Adam Clarke: Commentary on the Bible - 1831
9:15: Go thy way - He was thus prevented from going farther in his reasoning on this subject.
He is a chosen vessel unto me - The word σκευος in Greek, and כלי Keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, Rut 2:9, When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. "כלי keley, vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments."
This mode of speech was common also among the Greek and Roman writers. So Polybius, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti], says, Ην ὑπηρετικον σκευος, και πολλας εχων εφορμας εις πραγματων οικονομιαν. "He was a useful instrument, and fit for the management of affairs." We find Paul, in Th1 4:4, using the same word, σκευος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod Vas quasi constitit ejus. "The Body, which is the Vessel or instrument of the soul." See Bp. Pearce on this passage.
Chosen vessel. - Σκευος εκλογης is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, "choice men," eminent persons; "choice things," excellent articles. So in Jer 22:7 : They shall cut down the choice cedars, וכרתו מבחר ארזיך vecaretu Mibchar arazeyca; και εκκοψουσι τας εκλεκτας κεδρους σου, Sept. They shall cut the most Excellent of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took - first against Christianity, and afterwards, on the fullest conviction, the part he took in its favor - will at once perceive how well he was every way qualified for the great work to which God had called him.
To bear my name before the Gentiles - To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, Ti1 2:7; Ti2 1:11. See also Gal 2:7, Gal 2:8, and Eph 3:8.
Albert Barnes: Notes on the Bible - 1834
9:15: Go thy way - This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them.
A chosen vessel - The usual meaning of the word "vessel" is well known. It commonly denotes a "cup or basin," such as is used in a house. It then denotes "any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating." In the Scriptures it is used to denote the "instrument" or "agent" which God employs to convey his favors to mankind, and is thus employed to represent the ministers of the gospel, Co2 4:7; Th1 4:4. Compare Isa 10:5-7. Paul is called "chosen" because Christ had "selected" him, as he did his other apostles, for this service. See the notes on Joh 15:16.
To bear my name - To communicate the knowledge of me.
Before the Gentiles - The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as especially called to be the apostle of the Gentiles, Rom 11:13; Rom 15:16; Gal 2:8.
And kings - This was fulfilled, Act 25:23, etc.; Act 26:32; Act 27:24.
And the children of Israel - The Jews. This was done. He immediately began to preach to them, Act 9:20-22. WheRev_er he went, he preached the gospel first to them, and then to the Gentiles, Act 13:46; Act 28:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: Go: Exo 4:12-14; Jer 1:7; Jon 3:1, Jon 3:2
a chosen: Act 13:2; Jer 1:5; Joh 15:16; Rom 1:1, Rom 9:21-24; Gal 1:1, Gal 1:15, Gal 1:16; Ti2 1:11; Ti2 2:4, Ti2 2:20, Ti2 2:21; Rev 17:14
to bear: Act 21:19, Act 22:21, Act 26:17-20; Rom 1:5, Rom 1:13-15, Rom 11:13, Rom 15:15-21; Co1 15:10; Gal 2:7, Gal 2:8; Eph 3:7, Eph 3:8; Col 1:25-29; Ti1 2:7
and kings: Act 25:22-27, Act 26:1-11, Act 27:24; Mat 10:18; Ti2 4:16, Ti2 4:17
the children: Act 28:17-31
Geneva 1599
9:15 But the Lord said unto him, Go thy way: for he is a (g) chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
(g) To bear my name in.
John Gill
9:15 But the Lord said unto him, go thy way,.... The Syriac version reads, "arise, go thy way"; make no delay, nor any excuse, there is no reason for it; nothing is to be feared from him:
for he is a chosen vessel unto me; a choice and excellent one, full of the heavenly treasure of the Gospel, full of the gifts and graces of the Spirit, and so very fit and richly qualified for the use and service of Christ; and was , "a vessel of desire", or a desirable one, as the Jews speak (n): or he was, to render the words literally, "a vessel of election"; both an instrument gathering in the election, or the elect of God, through the preaching of the Gospel; and was himself chosen of God, both to grace and glory, a vessel of mercy, and of honour prepared for glory; and was separated, predestinated, and appointed to the Gospel of God, to preach it among the Gentiles; which sense is confirmed by what follows:
to bear my name before the Gentiles, and kings, and the children of Israel; by "the name" of Christ is meant his Gospel, which is a declaration of his person, perfections, glories, and excellencies, of his offices, grace, righteousness, and salvation; and to "bear" it, is to preach it, to carry it about, spread abroad, and propagate it; in allusion either to the prophets of old, whose prophecies are often called a "burden", which they bore and carried to the several nations to whom they were sent; or to the Levites bearing the tabernacle of the Lord, and its vessels, "be ye clean that bear the vessels of the Lord", Is 52:11. Upon which Aben Ezra has this note,
"they are the Israelites, , "that bear the law";''
but Saul was a chosen vessel to bear the Gospel; or to the sower of seed, Ps 126:6 "before the Gentiles", or nations of the world; and he was an apostle, and teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision was particularly committed to him: and before "kings", as he did before Agrippa, king of the Jews, and before Nero, emperor of Rome; and his bonds for the Gospel, and so the Gospel through his bonds became manifest in all the palace, or court of Caesar. And before
the children of Israel; the Jews, to whom he first preached it; but when they put it away he turned to the Gentiles, and afterwards, before the Jews, he bore a testimony for it.
(n) T. Bab. Megilla, fol. 6. 1.
John Wesley
9:15 He is a chosen vessel to bear my name - That is, to testify of me. It is undeniable, that some men are unconditionally chosen or elected, to do some works for God
Robert Jamieson, A. R. Fausset and David Brown
9:15 Go thy way--Do as thou art bidden, without gainsaying.
he is a chosen vessel--a word often used by Paul in illustrating God's sovereignty in election (Rom 9:21-23; 2Cor 4:7; Ti2 2:20-21 [ALFORD]. Compare Zech 3:2).
9:169:16: Քանզի ե՛ս իսկ ցուցի նմա՝ որչափ պա՛րտ իցէ նմա չարչարել վասն անուան իմոյ[2316]։ [2316] Ոմանք. Քանզի եւ ես իսկ ցուցից նմա... չարչարել նմա։
17. Անանիան գնաց եւ մտաւ այն տունը. ու ձեռքը դնելով նրա վրայ՝ ասաց. «Սաւո՛ւղ եղբայր, վե՛ր նայիր. Տէ՛րն ինձ ուղարկեց՝ Յիսուսը, որը քեզ երեւաց այն ճանապարհի վրայ, որով գալիս էիր, որպէսզի տեսնես ու լցուես Սուրբ Հոգով»:
16 Քանզի ես անոր պիտի ցուցնեմ թէ պէտք է իմ անուանս համար նեղութիւն կրէ»։
Քանզի ես իսկ ցուցից նմա որչափ պարտ իցէ նմա չարչարել վասն անուան իմոյ:

9:16: Քանզի ե՛ս իսկ ցուցի նմա՝ որչափ պա՛րտ իցէ նմա չարչարել վասն անուան իմոյ[2316]։
[2316] Ոմանք. Քանզի եւ ես իսկ ցուցից նմա... չարչարել նմա։
17. Անանիան գնաց եւ մտաւ այն տունը. ու ձեռքը դնելով նրա վրայ՝ ասաց. «Սաւո՛ւղ եղբայր, վե՛ր նայիր. Տէ՛րն ինձ ուղարկեց՝ Յիսուսը, որը քեզ երեւաց այն ճանապարհի վրայ, որով գալիս էիր, որպէսզի տեսնես ու լցուես Սուրբ Հոգով»:
16 Քանզի ես անոր պիտի ցուցնեմ թէ պէտք է իմ անուանս համար նեղութիւն կրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: И Я покажу ему, сколько он должен пострадать за имя Мое.
9:16  ἐγὼ γὰρ ὑποδείξω αὐτῶ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν.
9:16. ἐγὼ (I) γὰρ (therefore) ὑποδείξω (I-shall-en-show-under) αὐτῷ (unto-it) ὅσα ( to-which-a-which ) δεῖ (it-bindeth) αὐτὸν (to-it) ὑπὲρ (over) τοῦ (of-the-one) ὀνόματός (of-a-name) μου (of-me) παθεῖν. (to-have-had-experienced)
9:16. ego enim ostendam illi quanta oporteat eum pro nomine meo patiFor I will shew him how great things he must suffer for my name's sake.
16. for I will shew him how many things he must suffer for my name’s sake.
9:16. For I will reveal to him how much he must suffer on behalf of my name.”
9:16. For I will shew him how great things he must suffer for my name’s sake.
For I will shew him how great things he must suffer for my name' s sake:

16: И Я покажу ему, сколько он должен пострадать за имя Мое.
9:16  ἐγὼ γὰρ ὑποδείξω αὐτῶ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν.
9:16. ego enim ostendam illi quanta oporteat eum pro nomine meo pati
For I will shew him how great things he must suffer for my name's sake.
9:16. For I will reveal to him how much he must suffer on behalf of my name.”
9:16. For I will shew him how great things he must suffer for my name’s sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "И Я покажу ему..." Egw gar upodeizw aut... - слав.: "Аз бо скажу ему" - Смысл и связь здесь таковы: "иди и не бойся, что последователи Мои пострадают от него, ибо Я покажу ему, или на нем, сколько ему самому подобает пострадать за Имя Мое.... " Здесь, таким образом, новое успокоение и поощрение недоумевающего Анании.
Adam Clarke: Commentary on the Bible - 1831
9:16: How great things he must suffer - Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity.
Some think that the words, I will show him, etc., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honors and profits, and go forward in a work which he knew a violent death was to terminate!
Albert Barnes: Notes on the Bible - 1834
9:16: For I will show him ... - This seems to be added to encourage Ananias. He had feared Saul. The Lord now informs him that Saul, hitherto his enemy, would ever after be his friend. He would not merely profess repentance, but would manifest the sincerity of it by encountering trials and reproaches for his sake. The prediction here was fully accomplished, Act 20:23; Co2 11:23-27; Ti2 1:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: I will: Act 20:22, Act 20:23, Act 21:11; Isa 33:1; Mat 10:21-25; Joh 15:20, Joh 16:1-4; Co1 4:9-13; Co2 11:23-27; Ti2 1:12, Ti2 2:9, Ti2 2:10, Ti2 3:11
for: Act 9:14; Mat 5:11, Mat 24:9; Pe1 4:14; Rev 1:9
Geneva 1599
9:16 For I will (h) shew him how great things he must suffer for my name's sake.
(h) I will plainly show him.
John Gill
9:16 For I will show him,.... In vision, and by prophecy, either now, or hereafter; or by facts, as they come upon him:
how great things he must suffer for my name's sake; such as weariness, pain, and watchings, hunger, thirst, fastings, cold, and nakedness, perils on various accounts, and from different quarters, stripes, scourges, imprisonment, shipwreck, stoning, and death, of which he himself gives a detail, 2Cor 11:23 so that Ananias had no reason to be afraid to go to him, and converse with him, and do unto him as he was directed.
John Wesley
9:16 For I - Do thou as thou art commanded. I will take care of the rest; will show him - In fact, through the whole course of his ministry. How great things he must suffer - So far will he be now from persecuting others.
Robert Jamieson, A. R. Fausset and David Brown
9:16 I will show him--(See Acts 20:23-24; Acts 21:11).
how great things he must suffer for my name--that is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege.
9:179:17: Եւ գնաց Անանիայ եւ եմո՛ւտ յապարանսն. եւ եդեալ ՚ի վերայ նորա ձեռս, եւ ասէ. Սաւո՛ւղ եղբայր՝ ՚ի վե՛ր հայեաց, Տէ՛ր առաքեաց զիս, Յիսո՛ւս որ երեւեցաւն քեզ ՚ի ճանապարհին յորում գայիրն. որպէս զի տեսցես, եւ լցցի՛ս Հոգւով Սրբով[2317]։ [2317] Ոմանք. Զձեռս, ասէ... յորում գայիր։
18. Եւ իսկոյն նրա աչքերից թեփերի պէս բաներ ցած ընկան. ապա տեսաւ, ոտքի ելաւ ու մկրտուեց:
17 Անանիա գնաց ու այն տունը մտաւ եւ ձեռքերը անոր վրայ դնելով՝ ըսաւ. «Սաւո՛ւղ եղբայր, Տէ՛րը զիս ղրկեց, այն Յիսո՛ւսը, որ ճամբուն մէջ քեզի երեւցաւ, երբ կու գայիր, որպէս զի տեսութիւնդ ստանաս ու Սուրբ Հոգիով լեցուիս»։
Եւ գնաց Անանիա եւ եմուտ յապարանսն, եւ եդեալ ի վերայ նորա ձեռս` ասէ. Սաւուղ եղբայր, [40]ի վեր հայեաց,`` Տէր առաքեաց զիս, Յիսուս որ երեւեցաւն քեզ ի ճանապարհին յորում գայիրն, որպէս զի տեսցես եւ լցցիս Հոգւով Սրբով:

9:17: Եւ գնաց Անանիայ եւ եմո՛ւտ յապարանսն. եւ եդեալ ՚ի վերայ նորա ձեռս, եւ ասէ. Սաւո՛ւղ եղբայր՝ ՚ի վե՛ր հայեաց, Տէ՛ր առաքեաց զիս, Յիսո՛ւս որ երեւեցաւն քեզ ՚ի ճանապարհին յորում գայիրն. որպէս զի տեսցես, եւ լցցի՛ս Հոգւով Սրբով[2317]։
[2317] Ոմանք. Զձեռս, ասէ... յորում գայիր։
18. Եւ իսկոյն նրա աչքերից թեփերի պէս բաներ ցած ընկան. ապա տեսաւ, ոտքի ելաւ ու մկրտուեց:
17 Անանիա գնաց ու այն տունը մտաւ եւ ձեռքերը անոր վրայ դնելով՝ ըսաւ. «Սաւո՛ւղ եղբայր, Տէ՛րը զիս ղրկեց, այն Յիսո՛ւսը, որ ճամբուն մէջ քեզի երեւցաւ, երբ կու գայիր, որպէս զի տեսութիւնդ ստանաս ու Սուրբ Հոգիով լեցուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Анания пошел и вошел в дом и, возложив на него руки, сказал: брат Савл! Господь Иисус, явившийся тебе на пути, которым ты шел, послал меня, чтобы ты прозрел и исполнился Святаго Духа.
9:17  ἀπῆλθεν δὲ ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπ᾽ αὐτὸν τὰς χεῖρας εἶπεν, σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῶ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9:17. Ἀπῆλθεν (It-had-came-off) δὲ (moreover,"Ἁνανίας (an-Ananias,"καὶ (and) εἰσῆλθεν (it-had-came-into) εἰς (into) τὴν (to-the-one) οἰκίαν, (to-a-housing-unto,"καὶ (and) ἐπιθεὶς (having-placed-upon) ἐπ' (upon) αὐτὸν (to-it) τὰς (to-the-ones) χεῖρας (to-hands) εἶπεν (it-had-said,"Σαοὺλ (Saoul,"ἀδελφέ, (Brethrened,"ὁ (the-one) κύριος (Authority-belonged) ἀπέσταλκέν (it-had-come-to-set-off) με, (to-me,"Ἰησοῦς (an-Iesous) ὁ (the-one) ὀφθείς (having-been-beheld) σοι (unto-thee) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) ᾗ (unto-which) ἤρχου , ( thou-was-coming ,"ὅπως (unto-which-whither) ἀναβλέψῃς (thou-might-have-viewed-up) καὶ (and) πλησθῇς (thou-might-have-been-repleted) πνεύματος (of-a-currenting-to) ἁγίου. (of-hallow-belonged)
9:17. et abiit Ananias et introivit in domum et inponens ei manus dixit Saule frater Dominus misit me Iesus qui apparuit tibi in via qua veniebas ut videas et implearis Spiritu SanctoAnd Ananias went his way and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest, that thou mayest receive thy sight and be filled with the Holy Ghost.
17. And Ananias departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, Jesus, who appeared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Ghost.
9:17. And Ananias departed. And he entered the house. And laying his hands upon him, he said: “Brother Saul, the Lord Jesus, he who appeared to you on the way by which you arrived, sent me so that you would receive your sight and be filled with the Holy Spirit.”
9:17. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost:

17: Анания пошел и вошел в дом и, возложив на него руки, сказал: брат Савл! Господь Иисус, явившийся тебе на пути, которым ты шел, послал меня, чтобы ты прозрел и исполнился Святаго Духа.
9:17  ἀπῆλθεν δὲ ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπ᾽ αὐτὸν τὰς χεῖρας εἶπεν, σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῶ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9:17. et abiit Ananias et introivit in domum et inponens ei manus dixit Saule frater Dominus misit me Iesus qui apparuit tibi in via qua veniebas ut videas et implearis Spiritu Sancto
And Ananias went his way and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest, that thou mayest receive thy sight and be filled with the Holy Ghost.
9:17. And Ananias departed. And he entered the house. And laying his hands upon him, he said: “Brother Saul, the Lord Jesus, he who appeared to you on the way by which you arrived, sent me so that you would receive your sight and be filled with the Holy Spirit.”
9:17. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Возложив на него руки..." - в знак сообщения ему благодати Св. Духа, что сопровождалось тотчас же и исцелением слепоты его. Замечательно, что это было еще до крещения Савла (ст. 18). Подобный исключительный случай исполнения Духом Св. до крещения был над Корнилием сотником и его домашними (X:46: и д. ). "Мне кажется, говорит по сему случаю Златоуст, что (Павел), подобно как и Корнилий, тотчас по произнесении этих слов сподобился Духа, хотя преподававший и не был из числа XII. Так все касающееся Павла было нечеловеческим и совершалось не через человека, но Сам Бог был совершителем этого..."

"Брат Савл..." - не по племени или роду, но во Христе и по вере в Него.

"Явившийся тебе на пути..." В переданной выше Дееписателем беседе Господа с Ананией не упоминалось ничего об этом явлении, из чего видно, что беседа эта передана сокращенно. Нет и другой подробности, что Господь послал Ананию не только для прозрения Савла, но и для того, чтобы он исполнился Духа Святого.
Adam Clarke: Commentary on the Bible - 1831
9:17: Brother Saul - As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul.
The Lord, even Jesus - Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honor man by making him his agent, even in working miracles.
And be filled with the Holy Ghost - So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, Joh 4:2. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter's supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.
Albert Barnes: Notes on the Bible - 1834
9:17: Putting his hands on him - This was not "ordination," but was the usual mode of imparting or communicating blessings. See the notes on Mat 19:13; Mat 9:18.
Brother Saul - An expression recognizing him as a fellow-Christian.
Be filled with the Holy Ghost - See the notes on Act 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: Ananias: Act 22:12, Act 22:13
and putting: Act 6:6, Act 8:17, Act 13:3, Act 19:6; Mat 19:13; Mar 6:5; Ti1 4:14, Ti1 5:22; Ti2 1:6; Heb 6:2
Brother: Act 9:13, Act 9:14, Act 21:20, Act 22:13; Gen 45:4; Luk 15:30, Luk 15:32; Rom 15:7; Plm 1:16; Pe1 1:22, Pe1 1:23
the Lord: Act 9:4, Act 9:5, Act 9:10, Act 9:11, Act 9:15, Act 10:36, Act 22:14, Act 26:15; Luk 1:16, Luk 1:17, Luk 1:76, Luk 2:11; Co1 15:8, Co1 15:47
that thou: Act 9:8, Act 9:9, Act 9:12
and be: Act 2:4, Act 4:31, Act 8:17, Act 13:52
Geneva 1599
9:17 And Ananias went his way, and entered into (i) the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
(i) Into Judas' house.
John Gill
9:17 And Ananias went his way,.... He arose from off his bed or seat, where he was, went out of his house, and on the way to the place where Saul was; he had nothing more to say, his objections were answered; there was no room to excuse himself, nor did he now desire it, but quietly yields, and cheerfully obeys:
and entered into the house; or "that house", the house of Judas, where Saul was, and whither Ananias was directed, Acts 9:11
and putting his hands on him; on Saul, in the same form Saul had seen him, in vision, doing it: and which was done, either as a prayer gesture; or for the healing of him, the restoring him to his sight; or that he might receive the gifts of the Holy Ghost; and it may be on all these accounts: and
said, brother Saul; he calls him "brother", not because he was of the same nation, but because he was now of the same faith; because he was a regenerate person, and belonged to the family of God, and was of the same household of faith: and this he said, not upon what he had received from Saul's own mouth, for he addressed him in this manner as soon as he came to him; but upon what the Lord had said concerning him; though it was indeed common with the Jewish doctors to salute one another with this name.
"When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, "my brother, my brother", &c. (o).''
So Shemaiah called Abtalion his brother (p). And in like manner R. Eleazar ben Azariah saluted R. Ishmael (q). And R. Joshua speaks of R. Tarphon in the same language (r):
the Lord, even Jesus that appeared unto thee in the way as thou camest; that is, who appeared to Saul as he was in the way to Damascus; not that Jesus was in the way, for he was in heaven, and appeared from thence to Saul, who was in the way: and he mentions Jesus by name, and this appearance of his, partly to assure him of his mission from him; for otherwise he could have known nothing of his appearance to him; and partly to show the love of Christ to him, and though he had persecuted him in so violent a manner, he had a compassionate regard for him; as also to encourage and comfort him, who had been trembling, and astonished at what he had heard from Jesus. This same glorious person, adds he,
hath sent me, that thou mightest receive thy sight; his bodily sight, which he had been without three days, by the imposition of hands:
and be filled with the Holy Ghost; with the extraordinary gifts of the Spirit, such as speaking with divers tongues, healing diseases, and the like; for as for the graces of the Spirit, and even Gospel light and knowledge, and gifts for preaching it, he had received these already.
(o) T. Bab. Avoda Zara, fol. 18. 1. Vid. fol. 27. 2. (p) T. Bab. Yoma, fol. 35. 2. (q) T. Bab. Beracot, fol. 11. 1. (r) Misn. Yadaim, c. 4. sect. 3.
John Wesley
9:17 The Lord hath sent me - Ananias does not tell Saul all which Christ had said concerning him. It was not expedient that he should know yet to how great a dignity he was called.
Robert Jamieson, A. R. Fausset and David Brown
9:17 Ananias went his way, and putting his hands on him, said, Brother Saul--How beautifully childlike is the obedience of Ananias to "the heavenly vision!"
the Lord, even Jesus--This clearly shows in what sense the term "Lord" is used in this book. It is JESUS that is meant, as almost invariably in the Epistles also.
who appeared unto thee in the way--This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.
and be filled with the Holy Ghost--which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [BAUMGARTEN, WEBSTER and WILKINSON]--for Cornelius and his company received it before theirs (Acts 10:44-48) --but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.
9:189:18: Եւ վաղվաղակի անկա՛ն յաչաց նորա իբրեւ կեղեւանք. ետես, եւ յարեաւ մկրտեցա՛ւ[2318]. [2318] Օրինակ մի յաւելու. *Եւ նոյն ժամայն ՚ի վեր հայեցաւ. եւ վաղվաղակի անկաւ։ Յօրինակին. Իբրեւ կեւեղանք։
19. Եւ սնունդ ընդունելով՝ զօրացաւ ու Դամասկոսում մի քանի օր աշակերտների հետ էր:
18 Շուտ մը անոր աչքերէն թեփերու պէս բաներ ինկան եւ իսկո՛յն տեսաւ ու ելաւ մկրտուեցաւ։
Եւ վաղվաղակի անկան յաչաց նորա իբրեւ կեղեւանք. [41]ետես եւ յարեաւ մկրտեցաւ:

9:18: Եւ վաղվաղակի անկա՛ն յաչաց նորա իբրեւ կեղեւանք. ետես, եւ յարեաւ մկրտեցա՛ւ[2318].
[2318] Օրինակ մի յաւելու. *Եւ նոյն ժամայն ՚ի վեր հայեցաւ. եւ վաղվաղակի անկաւ։ Յօրինակին. Իբրեւ կեւեղանք։
19. Եւ սնունդ ընդունելով՝ զօրացաւ ու Դամասկոսում մի քանի օր աշակերտների հետ էր:
18 Շուտ մը անոր աչքերէն թեփերու պէս բաներ ինկան եւ իսկո՛յն տեսաւ ու ելաւ մկրտուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: И тотчас как бы чешуя отпала от глаз его, и вдруг он прозрел; и, встав, крестился,
9:18  καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε, καὶ ἀναστὰς ἐβαπτίσθη,
9:18. καὶ (And) εὐθέως (unto-straight) ἀπέπεσαν (they-fell-off) αὐτοῦ (of-it) ἀπὸ (off) τῶν (of-the-ones) ὀφθαλμῶν (of-eyes,"ὡς (as) λεπίδες, (peels,"ἀνέβλεψέν (it-viewed-up) τε, (also,"καὶ (and) ἀναστὰς (having-had-stood-up) ἐβαπτίσθη, (it-was-immersed-to)
9:18. et confestim ceciderunt ab oculis eius tamquam squamae et visum recepit et surgens baptizatus estAnd immediately there fell from his eyes as it were scales: and he received his sight. And rising up, he was baptized.
18. And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized;
9:18. And immediately, it was as if scales had fallen from his eyes, and he received his sight. And rising up, he was baptized.
9:18. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized:

18: И тотчас как бы чешуя отпала от глаз его, и вдруг он прозрел; и, встав, крестился,
9:18  καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε, καὶ ἀναστὰς ἐβαπτίσθη,
9:18. et confestim ceciderunt ab oculis eius tamquam squamae et visum recepit et surgens baptizatus est
And immediately there fell from his eyes as it were scales: and he received his sight. And rising up, he was baptized.
9:18. And immediately, it was as if scales had fallen from his eyes, and he received his sight. And rising up, he was baptized.
9:18. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:18: There fell from his eyes as it had been scales - This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humor would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminae or scales. This being done, the light would have as free a passage as formerly, and the result would be distinct vision.
And arose, and was baptized - That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity.
Albert Barnes: Notes on the Bible - 1834
9:18: As it had been scales - ὡσεὶ λεπίδες hō sei lepides. The word ὡσεὶ hō sei, "as it had been," is designed to qualify the following word. It is not said that scales literally fell from his eyes, but that an effect followed as if scales had been suddenly taken off. Evidently, the expression is deigned to mean no more than this. The effect was such as would take place if some dark, imperious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the restoration to sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve (Act 9:8-9, note), it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth. No such thing is affirmed, and no such thing would have met the case. The word translated "scales" is used nowhere else in the New Testament. It means properly "the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated, as scales of iron, bone, or a piece of bark, etc." (Webster). An effect similar to this is described in Tobit 11:8, 13. It is evident that there was a miracle in the healing of Saul. The "blindness" was the natural effect of the light. The "cure" was by miraculous power. This is evident:
(1) Because there were no means used that would naturally restore the sight. It may be remarked here that "gutta serena" has been regarded by physicians as one of the most incurable of diseases. Few cases are restored, and few remedies are efficacious (See the Edinburgh Encyclopedia's "Surgery" on Amaurosis.)
(2) Ananias was sent for this very purpose to heal him, Act 9:17.
(3) the immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and it was thus put beyond a question that it was a miracle.
And was baptized - In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Act 2:41; Act 8:12, Act 8:36-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: immediately: Co2 3:14, Co2 4:6
and was: Act 2:38, Act 2:41, Act 13:12, Act 13:13, Act 13:37, Act 13:38, Act 22:16
John Gill
9:18 And immediately there fell from his eyes, as it had been scales,.... Which were little thin skins or films, like the scales of fishes, which were formed from the defluxions that fell from his brain, through the excessive light that shone around him, and the surprise he was thrown into by it: these, as soon as Ananias put his hands upon him, dropped off; which were an emblem and representation of the scales of ignorance, of himself, of sin, of righteousness, of the law, of the Gospel, and of Jesus as the Messiah; and of unbelief in him, and of pride, malice, and envy, and of superstition and bigotry, and of error and false doctrine, which, upon his being enlightened by the Spirit of God, fell from him:
and he received sight forthwith; his corporeal sight, which was an emblem of that spiritual sight he had also received: the word "forthwith", or "immediately", is not in the Vulgate Latin, Syriac, and Arabic versions, but seems necessary; and indeed, if it was not expressed, it would be understood; for as soon as the scales fell from his eyes, he must receive his sight: the Ethiopic version places it after the word "baptized", in the next clause:
and arose, and was baptized; that is, after Ananias had appointed it to him, as his duty, had pressed him to it, and called upon him to submit to it without delay, Acts 22:16 And this shows that baptism was performed by immersion; for had it been done in any other way, either by pouring or sprinkling a little water, Saul might have kept his seat, and water might have been brought to him, and so the ordinance might have been performed; but he arose and went, either to a bath that might be in Judas's house, fit for such a purpose; for the Jews had their baths to bathe their whole bodies in on certain occasions; or he went to some certain place of water without doors, convenient for the administration of baptism, where it was administered by Ananias unto him. And this also may suggest to us, that only enlightened persons are the proper objects of this ordinance; such as have the scales of darkness, ignorance, and unbelief removed from them, and have a spiritual sight and sense of divine things: hence the ancients used to call baptism by the name of "illumination", and baptized persons "enlightened" ones.
Robert Jamieson, A. R. Fausset and David Brown
9:18 there fell from his eyes as it were scales--"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [WEBSTER and WILKINSON]. And the medical precision of Luke's language here is to be noted.
was baptized--as directed by Ananias (Acts 22:16).
9:199:19: եւ առեալ կերակուր զօրացա՛ւ։ Եւ եղեւ ՚ի Դամասկոս ընդ աշակերտսն աւո՛ւրս ինչ[2319]։ [2319] Ոմանք. Աւուրս ինչ ընդ աշա՛՛։
20. Եւ անմիջապէս ժողովարաններում Յիսուսի՛ն քարոզեց՝ ասելով, թէ նա՛ է Աստծու Որդին:
19 Կերակուր ուտելով ոյժը վրան եկաւ ու* քանի մը օր Դամասկոսի մէջ եղող աշակերտներուն հետ կեցաւ։
Եւ առեալ կերակուր` զօրացաւ. եւ եղեւ ի Դամասկոս ընդ աշակերտսն աւուրս ինչ:

9:19: եւ առեալ կերակուր զօրացա՛ւ։ Եւ եղեւ ՚ի Դամասկոս ընդ աշակերտսն աւո՛ւրս ինչ[2319]։
[2319] Ոմանք. Աւուրս ինչ ընդ աշա՛՛։
20. Եւ անմիջապէս ժողովարաններում Յիսուսի՛ն քարոզեց՝ ասելով, թէ նա՛ է Աստծու Որդին:
19 Կերակուր ուտելով ոյժը վրան եկաւ ու* քանի մը օր Դամասկոսի մէջ եղող աշակերտներուն հետ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: и, приняв пищи, укрепился. И был Савл несколько дней с учениками в Дамаске.
9:19  καὶ λαβὼν τροφὴν ἐνίσχυσεν. ἐγένετο δὲ μετὰ τῶν ἐν δαμασκῶ μαθητῶν ἡμέρας τινάς,
9:19. καὶ (and) λαβὼν (having-had-taken) τροφὴν (to-a-nourishing) ἐνισχύθη. (it-was-force-held-in) Ἐγένετο ( It-had-became ) δὲ (moreover) μετὰ (with) τῶν (of-the-ones) ἐν (in) Δαμασκῷ (unto-a-Damaskos) μαθητῶν (of-learners) ἡμέρας (to-days) τινάς, (to-ones,"
9:19. et cum accepisset cibum confortatus est fuit autem cum discipulis qui erant Damasci per dies aliquotAnd when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.
19. and he took food and was strengthened. And he was certain days with the disciples which were at Damascus.
9:19. And when he had taken a meal, he was strengthened. Now he was with the disciples who were at Damascus for some days.
9:19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.
And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus:

19: и, приняв пищи, укрепился. И был Савл несколько дней с учениками в Дамаске.
9:19  καὶ λαβὼν τροφὴν ἐνίσχυσεν. ἐγένετο δὲ μετὰ τῶν ἐν δαμασκῶ μαθητῶν ἡμέρας τινάς,
9:19. et cum accepisset cibum confortatus est fuit autem cum discipulis qui erant Damasci per dies aliquot
And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.
9:19. And when he had taken a meal, he was strengthened. Now he was with the disciples who were at Damascus for some days.
9:19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Приняв пищи, укрепился..." "ибо он изнемог от путешествия, от страха, от поста и от скорби. И желая усилить эту скорбь его, Господь попустил ему оставаться слепым, пока не пришел Анания..." (Злат. ).

"Был несколько дней в Дамаске..." Это не противоречит рассказу самого Павла, что по обращении своем он тотчас (euqewV) отправился в Аравию и потом опять возвратился в Дамаск (Гал I:17: и д. ), ибо усиленное выражение - тотчас при рассказе о продолжительном времени не исключает промедления нескольких дней. Если же Дееписатель при этом вовсе не упоминает о путешествии Павла в Аравию и возвращении опять в Дамаск и говорит далее прямо о прибытии его в Иерусалим, то, вероятно, потому, что о путешествии его в Аравию не сохранилось ничего достоверного и примечательного.
Adam Clarke: Commentary on the Bible - 1831
9:19: When he had received meat, he was strengthened - His mind must have been greatly worn down under his three days' conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days' fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect.
Then was Saul certain days with the disciples - Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?
Albert Barnes: Notes on the Bible - 1834
9:19: Had received meat - Food. The word "meat" has undergone a change since our translation was made. It then meant, as the original does, food of all kinds.
With the disciples - With Christians, compare Act 2:42.
Order? certain days with the disciples? - Certain days: How long is not known. It was long enough, however, to preach the gospel, Act 9:22; Act 26:20. It might have been for some months, as he did not go to Jerusalem under three years from that time. He remained some time at Damascus, and then went to Arabia, and returned again to Damascus, and then went to Jerusalem, Gal 1:17. This visit to Arabia Luke has omitted, but there is no contradiction. He does not affirm that he did not go to Arabia.
We have now passed through the account of one of the most remarkable conversions to Christianity that has ever occurred that of the apostle Paul. His conversion has always been justly considered as a strong proof of the Christian religion. Because:
(1) This change could not have occurred by any lack of fair prospects of honor. He was distinguished already as a Jew. He had had the best opportunities for education that the nation afforded. He had every prospect of rising to distinction and office.
(2) it could not have been produced by any prospect of wealth or fame by becoming a Christian. Christians were poor; and to be a Christian then was to be exposed to contempt, to persecution, and to death. Saul had no reason to suppose that he would escape the common lot of Christians.
(3) he was as firmly opposed to Christianity before his conversion as possible. He had already distinguished himself for his hostility. Infidels often say that Christians are prejudiced in favor of their religion. But here was a man, at first a bitter infidel, and a deadly foe to Christianity. All the prejudices of his education, all his prospects, all his former views and feelings, were opposed to the gospel of Christ. He became, however, one of its most firm advocates and friends, and it is for infidels to account for this change. There must have been some cause, some motive for it; and is there anything more rational than the supposition that Saul was convinced in a most striking and wonderful manner of the truth of Christianity?
(4) his subsequent life showed that the change was sincere and real. He encountered danger and persecution to evince his attachment to Christ; he went from land to land, and exposed himself to every peril and every form of obloquy and scorn, always rejoicing that he was a Christian, and was permitted to suffer as a Christian, and has thus given the highest proofs of his sincerity. If such sufferings and such a life were not evidences of sincerity, then it would be impossible to fix on any circumstances of a man's life that would furnish proof that he was not a deceiver.
(5) if Paul was sincere; if his conversion was genuine, the Christian religion is true. Nothing else but a religion from heaven could produce this change. There is here, therefore, the independent testimony of a man who was once a persecutor; converted in a wonderful manner; his whole life, views, and feelings Rev_olutionized, and all his subsequent career evincing the sincerity of his feelings and the reality of the change. He is just such a witness as infidels ought to be satisfied with; a man once an enemy; a man whose testimony cannot be impeached; a man who had no interested motives, and who was willing to stand forth anywhere, and avow his change of feeling and purpose. We adduce him as such a witness; and infidels are bound to dispose of his testimony, or to embrace the religion which he embraced.
(6) the example of Saul does not stand alone. Hundreds and thousands of enemies; persecutors, and slanderers have been changed, and every such one becomes a living witness of the power and truth of the Christian religion. The scoffer becomes Rev_erent; the profane man learns to speak the praise of God; the sullen, bitter foe of Christ becomes his friend, and lives and dies under the influence of his religion. Could better proof be asked that this religion is from God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: when: Act 27:33-36; Sa1 30:12; Ecc 9:7
Then: Act 26:20; Sa1 10:10-12; Gal 1:17
John Gill
9:19 And when he had received meat,.... Which was set before him when he had received his sight, and after he was baptized, of which he had not tasted for three days:
he was strengthened; in body, being before very weak and feeble; not so much through fatigue of his journey, as through the fear and surprise the appearance of Christ to him, and his words, threw him into; as also through his fasting so long, and his continuance and constancy in prayer all this while, and the attention he gave to the divine instructions which were communicated to him, internally and externally:
then was Saul certain days with the disciples which were at Damascus; who came from Jerusalem upon the persecution raised against them there; with these Saul continued some few days after his conversion and baptism, for quickly after he went into Arabia, as appears from Gal 1:17. These disciples, with the new converts afterwards, it is highly probable, formed a church state in Damascus; Ananias is said to be the bishop or pastor of it, and which remained in several ages. In the catalogue of the council of Nice, which was held in the beginning of the "fourth" century, Damascus is mentioned as the seat of a church; in the "fifth" century a bishop of Damascus was in the council at Ephesus; and in the same century it was reckoned a metropolitan church in Asia; in the seventh century it appears there was a church in this place; and even in the "eighth" century, though the Arabians ravaged in those parts, yet still a church continued here for some time, till Ulid, the prince of the Saracens, took away the temple from the Christians of this place, and dedicated it to Mahomet; after which we hear no more of the church at Damascus (s).
(s) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 3. & c. 7. p. 417. cent. 7. c. 2. p. 3. cent. 8. c. 2. p. 3. & c. 16. p. 514.
Robert Jamieson, A. R. Fausset and David Brown
9:19 when he had received meat, he was strengthened--for the exhaustion occasioned by his three days' fast would not be the less real, though unfelt during his struggles. (See on Mt 4:2).
Then was Saul certain days with the disciples at Damascus--making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expressly disavows (Gal 1:12, Gal 1:16).
9:209:20: Եւ վաղվաղակի ՚ի ժողովուրդսն քարոզեաց զՅիսուս, թէ սա՛ է Որդին Աստուծոյ[2320]։ [2320] Ոմանք. Քարոզեաց զՔրիստոս։
21. Բոլոր նրանք, որ լսում էին, զարմանում էին ու ասում. «Սա չէ՞ր, որ Երուսաղէմում հալածում էր նրանց, ովքեր կանչում էին Քրիստոսի անունը, եւ այստեղ էլ նոյն բանի համար էր եկել, որպէսզի նրանց կապանքի տակ պահած տանի քահանայապետներին»:
20 Եւ անմիջապէս ժողովարաններուն մէջ կը քարոզէր Յիսուսը*, թէ անիկա է Աստուծոյ Որդին։
Եւ վաղվաղակի ի ժողովուրդսն քարոզեաց զՅիսուս, թէ սա է Որդին Աստուծոյ:

9:20: Եւ վաղվաղակի ՚ի ժողովուրդսն քարոզեաց զՅիսուս, թէ սա՛ է Որդին Աստուծոյ[2320]։
[2320] Ոմանք. Քարոզեաց զՔրիստոս։
21. Բոլոր նրանք, որ լսում էին, զարմանում էին ու ասում. «Սա չէ՞ր, որ Երուսաղէմում հալածում էր նրանց, ովքեր կանչում էին Քրիստոսի անունը, եւ այստեղ էլ նոյն բանի համար էր եկել, որպէսզի նրանց կապանքի տակ պահած տանի քահանայապետներին»:
20 Եւ անմիջապէս ժողովարաններուն մէջ կը քարոզէր Յիսուսը*, թէ անիկա է Աստուծոյ Որդին։
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: И тотчас стал проповедывать в синагогах об Иисусе, что Он есть Сын Божий.
9:20  καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν ἰησοῦν ὅτι οὖτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
9:20. καὶ (and) εὐθέως (unto-straight) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) ἐκήρυσσεν (it-was-heralding) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
9:20. et continuo in synagogis praedicabat Iesum quoniam hic est Filius DeiAnd immediately he preached Jesus in the synagogues, that he is the son of God.
20. And straightway in the synagogues he proclaimed Jesus, that he is the Son of God.
9:20. And he was continuously preaching Jesus in the synagogues: that he is the Son of God.
9:20. And straightway he preached Christ in the synagogues, that he is the Son of God.
And straightway he preached Christ in the synagogues, that he is the Son of God:

20: И тотчас стал проповедывать в синагогах об Иисусе, что Он есть Сын Божий.
9:20  καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν ἰησοῦν ὅτι οὖτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
9:20. et continuo in synagogis praedicabat Iesum quoniam hic est Filius Dei
And immediately he preached Jesus in the synagogues, that he is the son of God.
9:20. And he was continuously preaching Jesus in the synagogues: that he is the Son of God.
9:20. And straightway he preached Christ in the synagogues, that he is the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:20: Preached Christ in the synagogues - Instead of ΧριϚον, Christ, Ιησουν, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Ethiopic, Armenian, Slavonic, and Vulgate.
The great question to be determined, for the conviction of the Jews, was that Jesus was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading.
The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.
Albert Barnes: Notes on the Bible - 1834
9:20: And straightway - Immediately. It was an evidence of the genuineness of his conversion that he was willing at once to avow himself to be the friend of the Lord Jesus.
He preached Christ - He proclaimed that Jesus was the Christ. See Act 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. The reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was whether Jesus was the Christ, and was therefore the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues anyone had a right to speak who was invited by the officiating minister. See Act 13:15.
That he is the Son of God - That he is the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: straightway: Act 9:27, Act 9:28; Gal 1:23, Gal 1:24
that: Act 8:37; Psa 2:7, Psa 2:12; Mat 26:63-66, Mat 27:43, Mat 27:54; Joh 1:49, Joh 19:7, Joh 20:28, Joh 20:31; Rom 1:4; Gal 2:20; Jo1 4:14, Jo1 4:15; Rev 2:18
Geneva 1599
9:20 (2) And straightway he preached Christ in the synagogues, that he is the Son of God.
(2) Paul begins immediately to execute the office which was given and commanded to him, never consulting with flesh and blood.
John Gill
9:20 And straightway he preached Christ in the synagogues,.... The Syriac version adds, "of the Jews"; that is, which were in Damascus, Acts 9:2 from whence it appears, that he was immediately, as soon as converted, qualified for the work of preaching the Gospel: nor did he confer with flesh and blood, or stand disputing and debating with himself and carnal reason, what was best for him to do; but as soon as he knew Christ himself, he preached him to others, and whom he always made the subject of his ministry; and particularly,
that he is the Son of God; the only begotten of the Father, the eternal Son of God, truly and properly God, of the same nature and essence with God his Father, and equal to him. His design was to assert and maintain the dignity of his person, which is the foundation of his office, as Mediator, and of all the wonderful things he performed: had he meant no more than that he was the Messiah, the sense would only be, that he preached that Christ was the Christ; but the meaning is, that he preached that Jesus of Nazareth, the true Messiah, was not a mere man, but a divine person, even the Son of God: he set out in his ministry, with the principal and most fundamental article of the Christian religion, that which Christ asserted, and for which he suffered, and which all the apostles, and first Christians believed. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read "Jesus", instead of "Christ".
Robert Jamieson, A. R. Fausset and David Brown
9:20 preached Christ . . . that he is the Son of God--rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Acts 9:21, "all that call on this name," that is, Jesus; and Acts 9:22, "proving that this Jesus is very Christ").
9:219:21: Զարմացեա՛լ էին ամենեքեան, որ լսէին, եւ ասէին. Ո՞չ սա էր որ աւա՛րն հարկանէր յԵրուսաղէմ զայնոսիկ որ կարդային զանուն Յիսուսի. եւ այսր նմին իրի եկեալ էր, զի կապեալս զսոսա տարցի առ քահանայապետսն[2321]։ [2321] Օրինակ մի. Զարմանային ամենեքին, որ լսէին։ Ոմանք. Որ աւար հար՛՛... եկեալ է, զի։
22. Բայց Սօղոսը առաւել եւս էր զօրանում եւ նեղն էր դնում այն հրեաներին, որոնք Դամասկոսում էին բնակւում, եւ ապացուցում էր, թէ սա՛ է Քրիստոսը:
21 Եւ ամէն լսողները մեծապէս զարմացեր էին ու կ’ըսէին. «Ասիկա ան չէ՞, որ Երուսաղէմի մէջ կը մեռցնէր զանոնք, որ այս անունը կը կանչէին. հոս ալ այն բանին համար եկած էր, որպէս զի զանոնք կապած՝ քահանայապետներուն տանի»։
Զարմացեալ էին ամենեքեան որ լսէինն, եւ ասէին. Ո՞չ սա էր որ աւար հարկանէր յԵրուսաղէմ զայնոսիկ, որ կարդային [42]զանուն Յիսուսի``. եւ այսր նմին իրի եկեալ է, զի կապեալս զսոսա տարցի առ քահանայապետսն:

9:21: Զարմացեա՛լ էին ամենեքեան, որ լսէին, եւ ասէին. Ո՞չ սա էր որ աւա՛րն հարկանէր յԵրուսաղէմ զայնոսիկ որ կարդային զանուն Յիսուսի. եւ այսր նմին իրի եկեալ էր, զի կապեալս զսոսա տարցի առ քահանայապետսն[2321]։
[2321] Օրինակ մի. Զարմանային ամենեքին, որ լսէին։ Ոմանք. Որ աւար հար՛՛... եկեալ է, զի։
22. Բայց Սօղոսը առաւել եւս էր զօրանում եւ նեղն էր դնում այն հրեաներին, որոնք Դամասկոսում էին բնակւում, եւ ապացուցում էր, թէ սա՛ է Քրիստոսը:
21 Եւ ամէն լսողները մեծապէս զարմացեր էին ու կ’ըսէին. «Ասիկա ան չէ՞, որ Երուսաղէմի մէջ կը մեռցնէր զանոնք, որ այս անունը կը կանչէին. հոս ալ այն բանին համար եկած էր, որպէս զի զանոնք կապած՝ քահանայապետներուն տանի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: И все слышавшие дивились и говорили: не тот ли это самый, который гнал в Иерусалиме призывающих имя сие? да и сюда за тем пришел, чтобы вязать их и вести к первосвященникам.
9:21  ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον, οὐχ οὖτός ἐστιν ὁ πορθήσας εἰς ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς;
9:21. ἐξίσταντο ( They-were-standing-out ) δὲ (moreover," πάντες ( all ) οἱ (the-ones) ἀκούοντες ( hearing ,"καὶ (and) ἔλεγον (they-were-forthing,"Οὐχ (Not) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) πορθήσας (having-ravaged-unto) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem) τοὺς (to-the-ones) ἐπικαλουμένους ( to-calling-upon-unto ) τὸ (to-the-one) ὄνομα (to-a-name) τοῦτο, (to-the-one-this,"καὶ (and) ὧδε (unto-which-moreover) εἰς (into) τοῦτο (to-the-one-this) ἐληλύθει (it-had-come-to-have-came) ἵνα (so) δεδεμένους ( to-having-had-come-to-be-binded ) αὐτοὺς (to-them) ἀγάγῃ (it-might-have-had-led) ἐπὶ (upon) τοὺς (to-the-ones) ἀρχιερεῖς; (to-first-sacreders-of?"
9:21. stupebant autem omnes qui audiebant et dicebant nonne hic est qui expugnabat in Hierusalem eos qui invocabant nomen istud et huc ad hoc venit ut vinctos illos duceret ad principes sacerdotumAnd all that heard him were astonished and said: Is not this he who persecuted in Jerusalem those that called upon this name and came hither for that intent, that he might carry them bound to the chief priests?
21. And all that heard him were amazed, and said, Is not this he that in Jerusalem made havock of them which called on this name? and he had come hither for this intent, that he might bring them bound before the chief priests.
9:21. And all who heard him were astonished, and they said, “Is this not the one who, in Jerusalem, was fighting against those invoking this name, and who came here for this: so that he might lead them away to the leaders of the priests?”
9:21. But all that heard [him] were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?
But all that heard [him] were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests:

21: И все слышавшие дивились и говорили: не тот ли это самый, который гнал в Иерусалиме призывающих имя сие? да и сюда за тем пришел, чтобы вязать их и вести к первосвященникам.
9:21  ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον, οὐχ οὖτός ἐστιν ὁ πορθήσας εἰς ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς;
9:21. stupebant autem omnes qui audiebant et dicebant nonne hic est qui expugnabat in Hierusalem eos qui invocabant nomen istud et huc ad hoc venit ut vinctos illos duceret ad principes sacerdotum
And all that heard him were astonished and said: Is not this he who persecuted in Jerusalem those that called upon this name and came hither for that intent, that he might carry them bound to the chief priests?
9:21. And all who heard him were astonished, and they said, “Is this not the one who, in Jerusalem, was fighting against those invoking this name, and who came here for this: so that he might lead them away to the leaders of the priests?”
9:21. But all that heard [him] were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:21: Is not this he that destroyed them - Ὁ πορθησας. The verb πορθειν has three acceptations in the Greek writers:
1. To treat one as an enemy, to spoil him of his goods.
2. To lead away captive, to imprison.
3. To slay.
Paul was properly πορθων, a destroyer, in all these senses.
1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Act 26:11.
2. He shut up many of the saints in prison, Act 8:3; Act 9:14; Act 26:10.
3. He persecuted them unto death - gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Act 7:58; Act 8:1; Act 9:1; Act 26:10, Act 26:11.
Therefore these three meanings of the original word are all exemplified in the conduct of Saul.
Albert Barnes: Notes on the Bible - 1834
9:21: Were amazed - Amazed at his sudden and remarkable change.
That destroyed - That opposed; laid waste; persecuted. Compare Gal 1:13.
For that intent - With that design, that he might destroy the church at Damascus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: amazed: Act 2:6, Act 2:12, Act 4:13; Num 23:23; Psa 71:7; Isa 8:18; Zac 3:8; Th2 1:10; Jo1 3:1
Is not: Act 3:10; Mat 13:54, Mat 13:55; Mar 5:15-20; Joh 9:8, Joh 9:9
destroyed: Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 8:3; Gal 1:13-24
John Gill
9:21 But all that heard him were amazed,.... Not the disciples that believed in Christ, but the unbelievers, as appears from their words:
and said, is not this he that destroyed them that called on this name in Jerusalem? they do not express the name of Christ, out of malice and ill will; which shows who they were that said these words, and were astonished to hear Saul preaching in this name, and proving him to be the Son of God, and the true Messiah; when it was but a little while ago he consented to the death of Stephen, made havoc of the church, wasted and destroyed it as much as was in his power, and persecuted unto death such as called upon the name of Christ, or were called by his name, he could find in Jerusalem: nor did this satisfy him, for it follows,
and came hither, that is, to Damascus,
for that intent, that he might bring them bound to the chief priests: whom he should find professing or invocating the name of Christ, or bearing it; now to see and hear him preach this same name, was surprising to them.
9:229:22: Այլ Սաւղոս առաւե՛լ եւս զօրանայր՝ եւ յաղթահարէ՛ր զՀրեայսն, որ բնակեալ էին ՚ի Դամասկոս. եւ խելամտեցուցանէ՛ր թէ սա՛ է Քրիստոսն[2322]։ [2322] Օրինակ մի. Եւ խելամուտ առնէր թէ։
23. Բազում օրեր անցնելուց յետոյ հրեաները խորհուրդ արեցին նրան սպանելու:
22 Բայց Սօղոս ա՛լ աւելի կը զօրանար եւ Դամասկոսի մէջ բնակող Հրեաները կը պապանձեցնէր, ապացուցանելով թէ՝ Քրիստոսը ասիկա է։
Այլ Սաւղոս առաւել եւս զօրանայր եւ յաղթահարէր զՀրեայսն որ բնակեալ էին ի Դամասկոս. եւ խելամտեցուցանէր թէ սա է Քրիստոսն:

9:22: Այլ Սաւղոս առաւե՛լ եւս զօրանայր՝ եւ յաղթահարէ՛ր զՀրեայսն, որ բնակեալ էին ՚ի Դամասկոս. եւ խելամտեցուցանէ՛ր թէ սա՛ է Քրիստոսն[2322]։
[2322] Օրինակ մի. Եւ խելամուտ առնէր թէ։
23. Բազում օրեր անցնելուց յետոյ հրեաները խորհուրդ արեցին նրան սպանելու:
22 Բայց Սօղոս ա՛լ աւելի կը զօրանար եւ Դամասկոսի մէջ բնակող Հրեաները կը պապանձեցնէր, ապացուցանելով թէ՝ Քրիստոսը ասիկա է։
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9:2222: А Савл более и более укреплялся и приводил в замешательство Иудеев, живущих в Дамаске, доказывая, что Сей есть Христос.
9:22  σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν [τοὺς] ἰουδαίους τοὺς κατοικοῦντας ἐν δαμασκῶ, συμβιβάζων ὅτι οὖτός ἐστιν ὁ χριστός.
9:22. Σαῦλος (A-Saulos) δὲ (moreover) μᾶλλον (more-such) ἐνεδυναμοῦτο (it-was-being-en-abled) καὶ (and) συνέχυννεν (it-was-pouring-together) Ἰουδαίους ( to-Iouda-belonged ) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) ἐν (in) Δαμασκῷ, (unto-a-Damaskos,"συνβιβάζων (together-effecting-to) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) χριστός. (Anointed)
9:22. Saulus autem magis convalescebat et confundebat Iudaeos qui habitabant Damasci adfirmans quoniam hic est ChristusBut Saul increased much more in strength and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.
22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is the Christ.
9:22. But Saul was increasing to a greater extent in ability, and so he was confounding the Jews who lived at Damascus, by affirming that he is the Christ.
9:22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ:

22: А Савл более и более укреплялся и приводил в замешательство Иудеев, живущих в Дамаске, доказывая, что Сей есть Христос.
9:22  σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν [τοὺς] ἰουδαίους τοὺς κατοικοῦντας ἐν δαμασκῶ, συμβιβάζων ὅτι οὖτός ἐστιν ὁ χριστός.
9:22. Saulus autem magis convalescebat et confundebat Iudaeos qui habitabant Damasci adfirmans quoniam hic est Christus
But Saul increased much more in strength and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.
9:22. But Saul was increasing to a greater extent in ability, and so he was confounding the Jews who lived at Damascus, by affirming that he is the Christ.
9:22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Доказывал, что сей (Иисус) есть Христос..." - т. е. Мессия, обетованный иудеям и ими ожидавшийся. Эти доказательства апостол приводил, без сомнения, от Свящ. Писаний, извлекая из него все пророчества, указания и обетования о Мессии и сличая их с событиями и исполнением в жизни Иисуса Христа. Сила его доказательств и вообще его слова, исходившая от непоколебимо убежденной и окрепшей в вере во Христа души, была так велика, что до отчаяния обезоруживала - (sunecune) иудеев, не знавших ни что отвечать, ни что делать на неопровержимые доказательства Павла.
Adam Clarke: Commentary on the Bible - 1831
9:22: Confounded the Jews - Συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause.
Proving that this - Οὑτος, This person, viz. Jesus, is very Christ; εϚιν ὁ ΧριϚος, Is the Christ, or Messiah. See on Act 9:21 (note).
Albert Barnes: Notes on the Bible - 1834
9:22: Increased the more in strength - His conviction of the truth of the Christian religion became stronger every day, and hence his moral strength or boldness increased.
And confounded - See Act 2:6. The word here means "confuted." It means also occasionally "to produce a tumult or excitement," Act 19:32; Act 21:31. Perhaps the idea of producing such a tumor is intended to be conveyed here. Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement - a very common effect of close and conclusive argumentation.
Proving that this - This Jesus.
Is very Christ - Greek: that this is the Christ. The word "very" means here simply in the Greek: ὁ Χριστός ho Christos. It means that Paul showed by strong and satisfactory arguments that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived, but the evangelist has not seen fit to record them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: increased: Gen 49:24; Job 17:9; Psa 84:7; Isa 40:29; Co2 12:9, Co2 12:10; Phi 4:13
confounded: Act 6:9, Act 6:10, Act 18:27, Act 18:28; Luk 21:15; Co1 1:27
proving: Act 17:3, Act 18:5, Act 28:23; Luk 24:44, Luk 24:45
Geneva 1599
9:22 (3) But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, (k) proving that this is very Christ.
(3) Paul does not do battle only with his own authority, but also with the testimonies of the Prophets.
(k) By conferring places of the Scripture together, as skilful craftsman do when they make something, they used to gather all parts together, to make them agree fitly one with another.
John Gill
9:22 But Saul increased the more in strength,.... Not of body, but of mind; his gifts and graces, and spiritual light and knowledge increased; his abilities were greater; his fortitude of mind, boldness, and freedom of speech, every day increased: he got more, and new, and fresh arguments, by which he himself was confirmed, and he confirmed others in the truths of Christ. Some copies read, "he was more strengthened in the word"; either in the word of God, having a clearer understanding, and being more confirmed in the truth of it; or in speech, being more ready and powerful in speaking it.
And confounded the Jews which dwelt at Damascus; confuted them, and put them to silence, so that they had nothing to say for themselves, or against the truth:
proving that this is very Christ; by joining and knitting passages of Scripture in the Old Testament together, by producing and citing express testimonies from thence, and by comparing the prophecies and the characters of the Messiah in them, with Jesus of Nazareth, he proved to a demonstration that he must be the Messiah.
9:239:23: Իբրեւ կատարէին աւուրք բազումք, խորհեցան Հրեայքն սպանանե՛լ զնա։
24. Նրանց նենգութիւնը Սօղոսին յայտնի դարձաւ, քանի որ գիշեր-ցերեկ քաղաքի դռները պահում էին, որպէսզի նրան սպանեն:
23 Շատ օրեր անցնելէն ետքը՝ Հրեաները խորհուրդ ըրին որ զանիկա սպաննեն։
Իբրեւ կատարէին աւուրք բազումք, խորհեցան Հրեայքն սպանանել զնա:

9:23: Իբրեւ կատարէին աւուրք բազումք, խորհեցան Հրեայքն սպանանե՛լ զնա։
24. Նրանց նենգութիւնը Սօղոսին յայտնի դարձաւ, քանի որ գիշեր-ցերեկ քաղաքի դռները պահում էին, որպէսզի նրան սպանեն:
23 Շատ օրեր անցնելէն ետքը՝ Հրեաները խորհուրդ ըրին որ զանիկա սպաննեն։
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9:2323: Когда же прошло довольно времени, Иудеи согласились убить его.
9:23  ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ ἰουδαῖοι ἀνελεῖν αὐτόν·
9:23. Ὡς (As) δὲ (moreover) ἐπληροῦντο (they-were-being-en-filled) ἡμέραι (days) ἱκαναί , ( ampled ," συνεβουλεύσαντο ( they-purposed-together-of ,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ἀνελεῖν (to-have-had-sectioned-up) αὐτόν: (to-it)
9:23. cum implerentur autem dies multi consilium fecerunt Iudaei ut eum interficerentAnd when many days were passed, the Jews consulted together to kill him.
23. And when many days were fulfilled, the Jews took counsel together to kill him:
9:23. And when many days were completed, the Jews took counsel as one, so that they might put him to death.
9:23. And after that many days were fulfilled, the Jews took counsel to kill him:
And after that many days were fulfilled, the Jews took counsel to kill him:

23: Когда же прошло довольно времени, Иудеи согласились убить его.
9:23  ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ ἰουδαῖοι ἀνελεῖν αὐτόν·
9:23. cum implerentur autem dies multi consilium fecerunt Iudaei ut eum interficerent
And when many days were passed, the Jews consulted together to kill him.
9:23. And when many days were completed, the Jews took counsel as one, so that they might put him to death.
9:23. And after that many days were fulfilled, the Jews took counsel to kill him:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Jews Plot to Kill Saul; Saul Is Received by the Apostles; Prosperity of the Church.
23 And after that many days were fulfilled, the Jews took counsel to kill him: 24 But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket. 26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 And he was with them coming in and going out at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Cæsarea, and sent him forth to Tarsus. 31 Then had the churches rest throughout all Judæa and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal. i. 16, 17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.

I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (v. 23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. It is said (v. 24), The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Cor. xi. 32. Now Christ showed Paul what great things he must suffer for his name (v. 16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men we are not told. (2.) The disciples contrived to help him away--hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for temptation, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God.

II. He met with difficulties at Jerusalem the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal. i. 18): After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing (v. 28, 29), seem to be more than would consist with his fifteen days' stay (for that was no more) and to require a longer time; and, besides, now he came a stranger, but then he came, historesai Petron--to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,

1. How shy his friends were of him (v. 26): When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by, for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the Christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged either by the unjust treatment of our enemies or the unkind treatment of our friends. (1.) See what was the cause of their jealousy of him: They believed not that he was a disciple, but only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ had need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. (2.) See how it was removed (v. 27): Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, 2 Cor. iii. 1. Note, The introducing of a young convert into the communion of the faithful is a very good work, and one which, as we have opportunity, we should be ready to do.

2. How sharp his enemies were upon him. (1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause--to see him coming in, and going out, with the apostles (v. 28), and to hear them glorying in him, or rather glorifying God in him. (2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them (v. 29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have reason to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. (3.) This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke, ch. vi. 10. That is a bad cause that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion (v. 30): When the brethren knew what was designed against him they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies may fight again. He that fled from Jerusalem might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, hoping he might there go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself (ch. xxii. 17, 18), that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, v. 15. Those by whom God has work to do shall be protected from all the designs of their enemies against them till it be done. Christ's witnesses cannot be slain till they have finished their testimony.

III. The churches had now a comfortable gleam of liberty and peace (v. 31): Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe,

1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation.

2. They made a good use of this lucid interval. Instead of growing more secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord--were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost--were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly.

3. God blessed it to them for their increase in number: They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. Thus those that will not be won by the word may be won by the conversation of professors.
Adam Clarke: Commentary on the Bible - 1831
9:23: And after that many days were fulfilled - What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Gal 1:17, Gal 1:18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, Relative to his employment in Arabia for those three years, must be both foolish and impertinent.
Albert Barnes: Notes on the Bible - 1834
9:23: And after that many days ... - How long a time elapsed before this is not recorded in this place, but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews toward the apostles, and especially toward Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that by turning to another part of the New Testament, we are enabled to ascertain the manner in which this interval was filled up. Turn then to Gal 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified, but it would not be performed under a period of some months.
In Gal 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time Act 9:25-26, it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the "many days" here referred to by luk And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke - for the introduction of this history into the Epistle to the Galatians was for a very different purpose - to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles.
The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet, being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has not reherded a full account of this in the Acts , it may be replied that there are many circumstances and facts omitted in all histories from the necessity of the case. Compare Joh 21:25. It is remarkable here, not that he has not recorded this, but that he has left a chasm in his own history which can he so readily filled up.
Were fulfilled - Had elapsed.
Took counsel ... - Laid a scheme, or designed to kilt him. Compare Act 23:12; Act 25:3. His zeal and success would enrage them, and they knew of no other way in which they could free themselves from the effects of his arguments and influence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: Cir, am 4040, ad 36
the Jews: Act 9:16, Act 13:50, Act 14:2, Act 14:19, Act 22:21-23; Jos 10:1-6; Mat 10:16-23; Co2 11:26; Th1 2:15, Th1 2:16
Geneva 1599
9:23 (4) And after that many days were fulfilled, the Jews took counsel to kill him:
(4) Paul, who was before a persecutor, now has persecution planned against himself, though it will not happen for a long time.
John Gill
9:23 And after that many days were fulfilled,.... This phrase is used by the Septuagint on Ex 2:11 for a considerable length of time, for many years. The Jewish writers observe (t), that the phrase, "many days", signify at least three days; for by "days", in the plural number, two must be designed, and many signifies a third, or that one at least is added to them; but here it signifies three years, as it also does, 3Kings 18:1 where it is said, "and it came to pass after many days, that the word of the Lord came to Elijah in the third year"; and such a space of time is designed by the many days here; for when the apostle had stayed a little while at Damascus, and preached Christ in the synagogues, he went into Arabia, where he continued about three years, and then returned to Damascus, where what is related happened to him; Gal 1:17.
the Jews took counsel to kill him; being filled with indignation at him, that he had changed his religion, and from a persecutor was become a preacher of the Gospel; this they had meditated some time, and now upon his return to Damascus attempted to put their counsel into execution.
(t) Maimon. & Bartenora in Misn. Zavim, c. 1. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
9:23 And after many days were fulfilled, the Jews took counsel to kill him--Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Gal 1:17-18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Gal 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Acts 22:16-17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.
9:249:24: Յայտնեցա՛ւ Սաւղոսի նենգութիւնն նոցա. քանզի պահէին զդրունսն ՚ի տուէ եւ ՚ի գիշերի, որպէս զի սպանցեն զնա։
25. Իսկ աշակերտները գիշերով վերցրին նրան եւ, պարսպից ցած կախելով, վանդակի մէջ դրած իջեցրին[22]:[22] Տե՛ս Բ Կորնթ. 11.32-33
24 Բայց Սօղոսին յայտնուեցաւ անոնց նենգութիւնը եւ ցորեկ ու գիշեր դռները կը սպասէին, որպէս զի զանիկա սպաննեն։
Յայտնեցաւ Սաւղոսի նենգութիւն նոցա, քանզի պահէին զդրունսն ի տուէ եւ ի գիշերի որպէս զի սպանցեն զնա:

9:24: Յայտնեցա՛ւ Սաւղոսի նենգութիւնն նոցա. քանզի պահէին զդրունսն ՚ի տուէ եւ ՚ի գիշերի, որպէս զի սպանցեն զնա։
25. Իսկ աշակերտները գիշերով վերցրին նրան եւ, պարսպից ցած կախելով, վանդակի մէջ դրած իջեցրին[22]:
[22] Տե՛ս Բ Կորնթ. 11.32-33
24 Բայց Սօղոսին յայտնուեցաւ անոնց նենգութիւնը եւ ցորեկ ու գիշեր դռները կը սպասէին, որպէս զի զանիկա սպաննեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Но Савл узнал об этом умысле их. А они день и ночь стерегли у ворот, чтобы убить его.
9:24  ἐγνώσθη δὲ τῶ σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν·
9:24. ἐγνώσθη (it-was-acquainted) δὲ (moreover) τῷ (unto-the-one) Σαύλῳ (unto-a-Saulos) ἡ (the-one) ἐπιβουλὴ (a-purposing-upon) αὐτῶν. (of-them) παρετηροῦντο ( They-were-keeping-beside-unto ) δὲ (moreover) καὶ (and) τὰς (to-the-ones) πύλας (to-gates) ἡμέρας (of-a-day) τε (also) καὶ (and) νυκτὸς (of-a-night) ὅπως (unto-which-whither) αὐτὸν (to-it) ἀνέλωσιν: (they-might-have-sectioned-up)
9:24. notae autem factae sunt Saulo insidiae eorum custodiebant autem et portas die ac nocte ut eum interficerentBut their lying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him.
24. but their plot became known to Saul. And they watched the gates also day and night that they might kill him:
9:24. But their treachery became known to Saul. Now they were also watching the gates, day and night, so that they might put him to death.
9:24. But their laying await was known of Saul. And they watched the gates day and night to kill him.
But their laying await was known of Saul. And they watched the gates day and night to kill him:

24: Но Савл узнал об этом умысле их. А они день и ночь стерегли у ворот, чтобы убить его.
9:24  ἐγνώσθη δὲ τῶ σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν·
9:24. notae autem factae sunt Saulo insidiae eorum custodiebant autem et portas die ac nocte ut eum interficerent
But their lying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him.
9:24. But their treachery became known to Saul. Now they were also watching the gates, day and night, so that they might put him to death.
9:24. But their laying await was known of Saul. And they watched the gates day and night to kill him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:24: They watched the gates day and night to kill him - At this time Damascus was under the government of Aretas, king of Arabia, who was now at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip's wife. As Herod was supported by the Romans, Saul's enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape.
Albert Barnes: Notes on the Bible - 1834
9:24: But their laying await - Their counsel; their design.
Was known of Saul - Was made known to him. In what way this was communicated we do not know. This design of the Jews against Saul is referred to in Co2 11:32-33, where it is said, "In Damascus, the governor under Aretas the king kept the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped his hands."
And they watched the gates - Cities were surrounded by high walls, and of course the gates were presumed to be the only places of escape. As they supposed that Saul, apprised of their designs, would make an attempt to escape, they stationed guards at the gates to intercept him. In Co2 11:32, it is said that the governor kept the city for the purpose of apprehending him. It is possible that the governor might have been a Jew, and one, therefore, who would enter into their views. Or if not a Jew, the Jews who were there might easily represent Saul as an offender, and demand his being secured, and thus a garrison or guard might be furnished them for their purpose. See a similar attempt made by the Jews recorded in Mat 28:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: their: Act 9:29, Act 9:30, Act 14:5, Act 14:6, Act 17:10-15, Act 23:12-21, Act 25:3, Act 25:11; Jdg 16:2, Jdg 16:3; Co2 11:32
And they: Psa 21:11, Psa 37:32, Psa 37:33
John Gill
9:24 But their laying await was known of Saul,.... Either by divine revelation, or by some friends, who had got knowledge of it, and gave him information, as in Acts 23:16 and they watched the gates night and day to kill him; that is, the Jews, together with the governor of the city, and the garrison of soldiers in it. These all watched at the several gates of the city, night and day, that Saul might not make his escape, and that they might take him, and put him to death.
John Wesley
9:24 They guarded the gates day and night - That is, the governor did, at their request, 2Cor 11:32.
Robert Jamieson, A. R. Fausset and David Brown
9:24 they watched the gates night and day to kill him--The full extent of his danger appears only from his own account (2Cor 11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.
9:259:25: Եւ առեալ զնա աշակերտացն ՚ի գիշերի՝ ընդ պարիսպն կախեալ իջուցին վանդակաւ։
26. Երբ Սօղոսը Երուսաղէմ եկաւ, փորձում էր աշակերտներին յարել, բայց ամէնքը վախենում էին նրանից. չէին հաւատում, թէ իսկապէս աշակերտ էր դարձել:
25 Իսկ աշակերտները գիշերով առին զանիկա ու զամբիւղով մը կախելով՝ պատէն վար իջեցուցին։
Եւ առեալ զնա աշակերտացն ի գիշերի` ընդ պարիսպն կախեալ իջուցին վանդակաւ:

9:25: Եւ առեալ զնա աշակերտացն ՚ի գիշերի՝ ընդ պարիսպն կախեալ իջուցին վանդակաւ։
26. Երբ Սօղոսը Երուսաղէմ եկաւ, փորձում էր աշակերտներին յարել, բայց ամէնքը վախենում էին նրանից. չէին հաւատում, թէ իսկապէս աշակերտ էր դարձել:
25 Իսկ աշակերտները գիշերով առին զանիկա ու զամբիւղով մը կախելով՝ պատէն վար իջեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Ученики же ночью, взяв его, спустили по стене в корзине.
9:25  λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σπυρίδι.
9:25. λαβόντες ( having-had-taken ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"νυκτὸς (of-a-night,"διὰ (through) τοῦ (of-the-one) τείχους (of-a-wall) καθῆκαν (they-sent-down) αὐτὸν (to-it) χαλάσαντες ( having-slackened-unto ) ἐν (in) σφυρίδι. (unto-a-coiling)
9:25. accipientes autem discipuli eius nocte per murum dimiserunt eum submittentes in sportaBut the disciples, taking him in the night, conveyed him away by the wall, letting him down in a basket.
25. but his disciples took him by night, and let him down through the wall, lowering him in a basket.
9:25. But the disciples, taking him away by night, sent him over the wall by letting him down in a basket.
9:25. Then the disciples took him by night, and let [him] down by the wall in a basket.
Then the disciples took him by night, and let [him] down by the wall in a basket:

25: Ученики же ночью, взяв его, спустили по стене в корзине.
9:25  λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σπυρίδι.
9:25. accipientes autem discipuli eius nocte per murum dimiserunt eum submittentes in sporta
But the disciples, taking him in the night, conveyed him away by the wall, letting him down in a basket.
9:25. But the disciples, taking him away by night, sent him over the wall by letting him down in a basket.
9:25. Then the disciples took him by night, and let [him] down by the wall in a basket.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: "Ученики же...", т. е. христиане дамасские... спустили его по стене, т. е. города, о чем рассказывает и сам Павел 2Кор. XI:34.
Adam Clarke: Commentary on the Bible - 1831
9:25: Let him down, by the wall - Favoured, probably, by a house built against or upon the wall, through the window of which they could lower him in a basket; and by this means he made his escape. His escape was something similar to that of the spies at Jericho, Jos 2:15.
Albert Barnes: Notes on the Bible - 1834
9:25: Took him by night ... - This was done through a window in the wall, Co2 11:33.
In a basket - This word is used to denote commonly "the basket in which food was carried," Mat 15:37; Mar 8:8, Mar 8:20. It was in this way that Rahab let down the spies Jos 2:15, and so David escaped from Saul, Sa1 19:12. Probably this occurred in an unguarded part of the wall, where some overhanging houses, as is usual in Eastern cities, opened into the outer country. This conduct of Saul was in accordance with the direction of the Lord Jesus Mat 10:23, "When they persecute you in one city, flee ye into another," etc. Saul was certain of death if he remained; and as he could secure his life by flight without abandoning any principle of religion, or denying his Lord, it was his duty to do so. Christianity requires us to sacrifice our lives only when we cannot avoid it without denying the Saviour, or abandoning the principles of our religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: the disciples: Maundrell states that after visiting the place of vision, "about half a mile distant from the city eastward," they returned to the city, and "were shown the gate where St. Paul was let down in a basket. This gate is at present walled up, by reason of its vicinity to the east gate, which renders it of little use."
let: Jos 2:15; Sa1 19:11, Sa1 19:12; Co2 11:33
Geneva 1599
9:25 (5) Then the disciples took him by night, and let [him] down by the wall in a basket.
(5) We are not forbidden to avoid and eschew the dangers and conspiracies that the enemies of God lay for us, but only if we do not swerve from our vocation.
John Gill
9:25 Then the disciples took him by night,.... The Alexandrian copy reads, "his disciples"; the disciples of Saul, such as he had been instrumental in making at Damascus: but it is not usual for the saints to be called in Scripture the disciples of any man; therefore the common reading is best, and designs the disciples and followers of Christ; who being concerned for the preservation of so valuable a life, took Saul in the night season,
and let him down by the wall in a basket. Damascus was a walled city; hence we read of the wall of Damascus, Jer 49:27. And the house where Saul was, and which very likely was one of the disciples, was built upon the wall, as the house of Rahab was upon the town wall of Jericho; and as she let down the spies from thence by a cord through the window, Josh 2:15 so the disciples let down Saul in a basket with cords through the window of the house, as appears from 2Cor 11:33. See Gill on 2Cor 11:33, no doubt, the disciples were directed by the overruling providence of God, in order to preserve the life of the apostle, who had much work to do for Christ in several parts of the world, and therefore must not fall into the hands of his enemies and die, his time not being yet come; and this shows, that it is lawful to make use of all prudent means and proper methods to prevent the designs of wicked men, and escape out of their hands, and preserve life when in danger; by which means Saul escaped their hands.
Robert Jamieson, A. R. Fausset and David Brown
9:25 Then the disciples . . . by night let him down--"through a window" (2Cor 11:33).
by the wall--Such overhanging windows in the walls of Eastern cities were common, and are to be seen in Damascus to this day.
9:269:26: Իբրեւ եկն Սաւղոս յԵրուսաղէմ, ընդելանէր յարե՛լ յաշակերտսն. եւ ամենեքեան երկնչէի՛ն ՚ի նմանէ, չհաւատայի՛ն թէ իցէ աշակերտ[2323]։ [2323] Ոմանք. Ընտելանէր յա՛՛... եթէ իցէ աշակերտ՛՛։
27. Բայց Բառնաբասը նրան վերցրեց եւ բերեց առաքեալների մօտ ու նրանց պատմեց, թէ ինչպէս ճանապարհին նա տեսել էր Տիրոջը, խօսել էր նրա հետ եւ թէ Դամասկոսում էլ Յիսուսի անունով համարձակ քարոզել:
26 Երբ Սօղոս Երուսաղէմ դարձաւ, ջանաց աշակերտներուն միանալ, բայց ամէնքն ալ կը վախնային անկէ, չհաւատալով թէ անիկա աշակերտ էր։
Իբրեւ եկն Սաւղոս յԵրուսաղէմ, ընդելանէր յարել յաշակերտսն. եւ ամենեքեան երկնչէին ի նմանէ, չհաւատային թէ իցէ աշակերտ:

9:26: Իբրեւ եկն Սաւղոս յԵրուսաղէմ, ընդելանէր յարե՛լ յաշակերտսն. եւ ամենեքեան երկնչէի՛ն ՚ի նմանէ, չհաւատայի՛ն թէ իցէ աշակերտ[2323]։
[2323] Ոմանք. Ընտելանէր յա՛՛... եթէ իցէ աշակերտ՛՛։
27. Բայց Բառնաբասը նրան վերցրեց եւ բերեց առաքեալների մօտ ու նրանց պատմեց, թէ ինչպէս ճանապարհին նա տեսել էր Տիրոջը, խօսել էր նրա հետ եւ թէ Դամասկոսում էլ Յիսուսի անունով համարձակ քարոզել:
26 Երբ Սօղոս Երուսաղէմ դարձաւ, ջանաց աշակերտներուն միանալ, բայց ամէնքն ալ կը վախնային անկէ, չհաւատալով թէ անիկա աշակերտ էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: Савл прибыл в Иерусалим и старался пристать к ученикам; но все боялись его, не веря, что он ученик.
9:26  παραγενόμενος δὲ εἰς ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς· καὶ πάντες ἐφοβοῦντο αὐτόν, μὴ πιστεύοντες ὅτι ἐστὶν μαθητής.
9:26. Παραγενόμενος ( Having-had-became-beside ) δὲ (moreover) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) ἐπείραζεν (it-was-piercing-to) κολλᾶσθαι (to-be-cohered-unto) τοῖς (unto-the-ones) μαθηταῖς: (unto-learners) καὶ (and) πάντες ( all ) ἐφοβοῦντο ( they-were-feareeing-unto ) αὐτόν, (to-it,"μὴ (lest) πιστεύοντες ( trusting-of ) ὅτι (to-which-a-one) ἐστὶν (it-be) μαθητής. (a-learner)
9:26. cum autem venisset in Hierusalem temptabat iungere se discipulis et omnes timebant eum non credentes quia esset discipulusAnd when he was come into Jerusalem, he essayed to join himself to the disciples: and they all were afraid of him, not believing that he was a disciple.
26. And when he was come to Jerusalem, he assayed to join himself to the disciples: and they were all afraid of him, not believing that he was a disciple.
9:26. And when he had arrived in Jerusalem, he attempted to join himself to the disciples. And they were all afraid of him, not believing that he was a disciple.
9:26. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple:

26: Савл прибыл в Иерусалим и старался пристать к ученикам; но все боялись его, не веря, что он ученик.
9:26  παραγενόμενος δὲ εἰς ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς· καὶ πάντες ἐφοβοῦντο αὐτόν, μὴ πιστεύοντες ὅτι ἐστὶν μαθητής.
9:26. cum autem venisset in Hierusalem temptabat iungere se discipulis et omnes timebant eum non credentes quia esset discipulus
And when he was come into Jerusalem, he essayed to join himself to the disciples: and they all were afraid of him, not believing that he was a disciple.
9:26. And when he had arrived in Jerusalem, he attempted to join himself to the disciples. And they were all afraid of him, not believing that he was a disciple.
9:26. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: "Савл прибыл в Иерусалим..." ParagenomenoV de o SauloV... - точнее слав.: пришел же Савл... Прибыв же в Иерусалим, Савл старался... По словам самого апостола (Гал I:18), это было уже три года спустя после его обращения (у Дееписателя - "довольно времени" - 23: ст. ), включая в это время и пребывание в Аравии. О самом пребывании в Иерусалиме Павел сообщает краткие сведения (Гал I:18-24). Сюда ходил он затем, чтобы повидать Петра, у коего пробыл около 15: дней. Других апостолов он не видел, только еще Иакова, брата Господня. Из Иерусалима отправился в страны Сирии и Киликии. Дееписатель дополняет рассказ Павла ценными подробностями. Так, у него узнаем, что Павел, по прибытии в Иерусалим, старался пристать к ученикам, т. е. Христовым, христианам, но эти, из боязни и недоверия к нему, сторонились от него. Им казалось маловероятным, чтобы такой жестокий гонитель Церкви вдруг стал рабом Христовым, и склонны были подозревать здесь простую хитрость или шпионство со стороны Савла. Конец этим подозрениям положил Варнава, пользовавшийся большим уважением первохристианского общества (IV:36-37), который и ввел Савла в общество апостолов и учеников Господних. Церковное предание говорит, что он и прежде был знаком с Савлом, вместе воспитывались они в школе Гамалиила, и даже после того, как Варнава сделался учеником Господа (одним из LXX), видались друг с другом и препирались о Христе, но Савл оставался упорен до события с ним на пути в Дамаске (Чет. -Мин. 11: июня).
Adam Clarke: Commentary on the Bible - 1831
9:26: He assayed to join himself to the disciples - Επειρατο κολλασθαι, He endeavored to get closely united to them, to be in religious fellowship with them.
Believed not that he was a disciple - They did not suppose it possible that such a person could be converted to the faith of Christ. The full power of Divine grace, in the conversion of the soul, was not yet completely known.
Albert Barnes: Notes on the Bible - 1834
9:26: Was come to Jerusalem - He did not go to Jerusalem immediately after he escaped from Damascus. He first went into Arabia, where he spent a considerable part, or the whole of three years. For the reasons why he went there, and why this fact is omitted by Luke in the Acts , see the notes on Gal 1:18.
He assayed - He attempted; he endeavored.
To join himself - To become connected with them as a fellow-Christian.
But they were all afraid of him - Their fear, or suspicion, was excited probably on these grounds:
(1) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.
(2) he had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings toward him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favor of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted - people who have been violent, artful, or malignant - it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up, not by a sudden profession, but is the result of a course of life which is worthy of affection and of trust.
A disciple - A sincere Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: when: Act 22:17, Act 26:20; Gal 1:17-19
he assayed: Act 9:19, Act 4:23
but: Mat 10:17-19, Mat 24:10; Gal 2:4
Geneva 1599
9:26 (6) And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
(6) In ancient times no man was rashly or lightly received into the members and the sheep of the Church, much less to be a pastor.
John Gill
9:26 And when Saul was come to Jerusalem,.... After he had escaped out of Damascus, in the manner before related, and which was three years after his conversion:
he assayed to join himself to the disciples; not to the private members of the church, or ordinary disciples, as distinct from the apostles, but to the whole society, as consisting of apostles and private Christians; for his chief view in going to Jerusalem was to see Peter; and the Ethiopic version reads, "to the apostles": the sense is, that he tried either to get into a free and familiar conversation with them, or to become one of their body, and a member of the church. He did not return to the high priest from whom he had received letters to Damascus, to give him an account of the execution of his commission, or what use he had made of the letters he gave him, but to the disciples, against whom he had breathed out threatenings and slaughter. Grace had made a strange alteration in him; those whom he hated, and was exceeding mad against, he now loves; they are the excellent ones in the earth in whom is all his delight; and whom he persecuted to strange cities, he now courts their company, and attempts to get among them; accounting it his greatest honour and happiness to be one of their society. It is the duty and interest of every gracious soul to join himself to a church of Christ, which consists of the disciples of Christ, as the church at Jerusalem did; of such who have learned Christ, and the way of life and salvation by him; who have believed in him, and have been taught to deny themselves for his sake, and to take up the cross and follow him, in the way of his ordinances and appointments; and to be "joined" to a church, is to become an open subject of Christ's kingdom, a citizen of the heavenly Jerusalem, one of the family of God, and a member of the body of Christ visibly. The phrase is expressive of that strict union there is between the saints in church relation, and of that close and intimate communion they have with each other, and shows that their incorporation together is by mutual consent and agreement. And a great privilege it is to be in such a relation, having the grace of God; for such have the best of company, and the most refreshing ordinances; are in the greatest safety, being under the watch and care of ministers and members, of angels, and of God himself; and shall never be disfranchised, or become foreigners and strangers; they may expect the presence of God, fresh supplies of his grace, and even life for evermore, and need fear no enemy. That which qualifies for church membership, is not natural descent from religious parents, nor a religious education, nor mere morality and civility, nor even a constant attendance on the word of God, but faith in Christ Jesus, and a profession of it; and according to the order of the Gospel it is necessary that baptism in water should go before it; and these qualifications the apostle had.
But they were all afraid of him; knowing him to have been such an enemy to Christ, and so violent a persecutor of his church in times past:
and believed not that he was a disciple; or a true follower of Christ, but only pretended to be one, having some wicked design upon them in attempting to get among them: the reason of their not knowing anything of his conversion might be, because not only of the distance between Damascus and Jerusalem, and the continuance of the persecution in the latter place, which might occasion few comers to and fro of the Christians; but because the apostle, soon after his conversion, went to Arabia, where he had been all this while. Hence it appears, that the primitive churches were very careful in the admission of persons into fellowship with them; as they could not bear them in their communion who were evil, so they would not admit any among them but such as they looked upon to be the true disciples of Christ: and this is a method worthy of imitation; and such persons who, before a profession of religion, have been either very scandalous in their lives and conversations, or notorious enemies to Christ and his Gospel, ought to be thoroughly examined into, and full satisfaction obtained concerning them, ere they be received into the bosom of the church.
John Wesley
9:26 And coming to Jerusalem - Three years after, Gal 1:18. These three years St. Paul passes over, Acts 22:17, likewise.
Robert Jamieson, A. R. Fausset and David Brown
9:26 SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Acts 9:26-31)
And when Saul was come to Jerusalem--"three years after" his conversion, and particularly "to see Peter" (Gal 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles."
he assayed to join himself to the disciples--simply as one of them, leaving his apostolic commission to manifest itself.
they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.
9:279:27: Բայց Բառնաբայ առեալ զնա ա՛ծ առ առաքեալսն. եւ պատմեա՛ց նոցա՝ ո՛րպէս ՚ի ճանապարհին ետես զՏէր, եւ զի խօսեցա՛ւ ընդ նմա. եւ զի ՚ի Դամասկոս համարձակեցա՛ւ յանուն Յիսուսի[2324]։ [2324] Ոմանք. Առեալ ած զնա։
28. Եւ Սօղոսը աշակերտների հետ էր եւ Երուսաղէմում շրջում էր նրանց հետ ու համարձակ քարոզում Տիրոջ անունով:
27 Բայց Բառնաբաս զանիկա առնելով՝ առաքեալներուն տարաւ ու պատմեց անոնց թէ ի՛նչպէս ճամբուն վրայ Տէրը տեսաւ եւ թէ անոր հետ խօսեցաւ եւ թէ ի՛նչպէս Դամասկոսի մէջ համարձակ քարոզեց Յիսուսին անունը։
Բայց Բառնաբայ առեալ զնա` ած առ առաքեալսն, եւ պատմեաց նոցա որպէս ի ճանապարհին ետես զՏէր, եւ զի խօսեցաւ ընդ նմա, եւ զի ի Դամասկոս համարձակեցաւ յանուն Յիսուսի:

9:27: Բայց Բառնաբայ առեալ զնա ա՛ծ առ առաքեալսն. եւ պատմեա՛ց նոցա՝ ո՛րպէս ՚ի ճանապարհին ետես զՏէր, եւ զի խօսեցա՛ւ ընդ նմա. եւ զի ՚ի Դամասկոս համարձակեցա՛ւ յանուն Յիսուսի[2324]։
[2324] Ոմանք. Առեալ ած զնա։
28. Եւ Սօղոսը աշակերտների հետ էր եւ Երուսաղէմում շրջում էր նրանց հետ ու համարձակ քարոզում Տիրոջ անունով:
27 Բայց Բառնաբաս զանիկա առնելով՝ առաքեալներուն տարաւ ու պատմեց անոնց թէ ի՛նչպէս ճամբուն վրայ Տէրը տեսաւ եւ թէ անոր հետ խօսեցաւ եւ թէ ի՛նչպէս Դամասկոսի մէջ համարձակ քարոզեց Յիսուսին անունը։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: Варнава же, взяв его, пришел к Апостолам и рассказал им, как на пути он видел Господа, и что говорил ему Господь, и как он в Дамаске смело проповедывал во имя Иисуса.
9:27  βαρναβᾶς δὲ ἐπιλαβόμενος αὐτὸν ἤγαγεν πρὸς τοὺς ἀποστόλους, καὶ διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῶ εἶδεν τὸν κύριον καὶ ὅτι ἐλάλησεν αὐτῶ, καὶ πῶς ἐν δαμασκῶ ἐπαρρησιάσατο ἐν τῶ ὀνόματι τοῦ ἰησοῦ.
9:27. Βαρνάβας (A-Baranabas) δὲ (moreover) ἐπιλαβόμενος ( having-had-taken-upon ) αὐτὸν (to-it) ἤγαγεν (it-had-led) πρὸς (toward) τοὺς (to-the-ones) ἀποστόλους, (to-setees-off,"καὶ (and) διηγήσατο ( it-led-through-unto ) αὐτοῖς (unto-them) πῶς (unto-whither) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) εἶδεν (it-had-seen) τὸν (to-the-one) κύριον (to-Authority-belonged) καὶ (and) ὅτι (to-which-a-one) ἐλάλησεν (it-spoke-unto) αὐτῷ, (unto-it,"καὶ (and) πῶς (unto-whither) ἐν (in) Δαμασκῷ (unto-a-Damaskos) ἐπαρρησιάσατο ( it-all-uttered-to ) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ. (of-an-Iesous)
9:27. Barnabas autem adprehensum illum duxit ad apostolos et narravit illis quomodo in via vidisset Dominum et quia locutus est ei et quomodo in Damasco fiducialiter egerit in nomine IesuBut Barnabas took him and brought him to the apostles and told them how he had seen the Lord, and that he had spoken to him: and how in Damascus he had dealt confidently in the name of Jesus.
27. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.
9:27. But Barnabas took him aside and led him to the Apostles. And he explained to them how he had seen the Lord, and that he had spoken to him, and how, in Damascus, he had acted faithfully in the name of Jesus.
9:27. But Barnabas took him, and brought [him] to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
But Barnabas took him, and brought [him] to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus:

27: Варнава же, взяв его, пришел к Апостолам и рассказал им, как на пути он видел Господа, и что говорил ему Господь, и как он в Дамаске смело проповедывал во имя Иисуса.
9:27  βαρναβᾶς δὲ ἐπιλαβόμενος αὐτὸν ἤγαγεν πρὸς τοὺς ἀποστόλους, καὶ διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῶ εἶδεν τὸν κύριον καὶ ὅτι ἐλάλησεν αὐτῶ, καὶ πῶς ἐν δαμασκῶ ἐπαρρησιάσατο ἐν τῶ ὀνόματι τοῦ ἰησοῦ.
9:27. Barnabas autem adprehensum illum duxit ad apostolos et narravit illis quomodo in via vidisset Dominum et quia locutus est ei et quomodo in Damasco fiducialiter egerit in nomine Iesu
But Barnabas took him and brought him to the apostles and told them how he had seen the Lord, and that he had spoken to him: and how in Damascus he had dealt confidently in the name of Jesus.
9:27. But Barnabas took him aside and led him to the Apostles. And he explained to them how he had seen the Lord, and that he had spoken to him, and how, in Damascus, he had acted faithfully in the name of Jesus.
9:27. But Barnabas took him, and brought [him] to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: "Взяв его, привел к апостолам..." - приняв его, привел к апостолам неопределенное выражение, позволяющее разуметь здесь только двух апостолов, Петра и Иакова, коих упоминает Павел (Гал I:19). Почему Савл не виделся с другими апостолами? Может быть, потому, что в то время их не оказалось в Иерусалиме, они были на проповеди по разным городам и весям. Из дальнейших повествований Дееписателя о Петре (32: ст. и д., X гл., XII:17) видно, что и верховные апостолы не постоянно пребыли в Иерусалиме.
Adam Clarke: Commentary on the Bible - 1831
9:27: Barnabas - brought him to the apostles - That is, to Peter and James; for others of the apostles he saw none, Gal 1:19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Gal 1:18. How it came that the apostles and Church at Jerusalem had not heard of Saul's conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;
1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.
2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.
3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.
4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.
5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul's conversion as quiet as possible, that the Christian cause might not gain credit by it.
6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.
Albert Barnes: Notes on the Bible - 1834
9:27: But Barnabas - See the notes on Act 4:36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.
To the apostles - To Peter and James, Gal 1:18-19. Probably the other apostles were at that time absent from Jerusalem.
And declared unto them ... - It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:
(1) It is certain that contact between different countries was then much more difficult than it is now. There were no posts; no public conveyances; no mails; no telegraphs; nothing that corresponded with our modes of contact between one part of the world and another.
(2) there was at this time a state of animosity amounting to hostility subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away (Josephus, Antiq., book 18, chapter 5, section 1, 2). The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.
(3) though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,
(4) Though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: Barnabas: Act 4:36, Act 11:22, Act 11:25, Act 12:25, Act 13:2, Act 15:2, Act 15:25, Act 15:26, Act 15:35-39; Co1 9:6; Gal 2:9, Gal 2:13
the apostles: Gal 1:18, Gal 1:19
how he had seen: Act 9:17; Co1 15:8
and how: Act 9:20-22, Act 4:13, Act 4:29; Eph 6:19, Eph 6:20
John Gill
9:27 But Barnabas took him, and brought him to the apostles,.... To Peter and James, the brother of our Lord, for no other apostles did he see at this time, Gal 1:18. It is probable that Barnabas had been at Damascus, and had there related to him, the whole account of Saul's conversion and entrance on the ministry, which he gives a particular relation of, as follows:
and declared unto them, how he had seen the Lord in the way; he told the apostles, Peter and James, how that Christ had appeared to him in person, as he was on his way to Damascus:
and that he had spoken to him; and expostulated with him about his persecution of him in his members, and bid him go into the city, where it should be told him what he should do:
and how he had preached boldly at Damascus in the name of Jesus; that he had used great freedom of speech, and had shown courage and greatness of mind in preaching Christ at Damascus, both as soon as he was converted, and now upon his return thither. Hence it is manifest, that previous to admission into a church of Christ, and in order to satisfy the members of it, and gain their assent to such an admission, there ought to be a declaration made of the work of grace upon the souls of such, who propose to be joined to it; as how the Lord has met with them, and shown them the evil of their ways, and given them repentance unto life; and how they have had a sight of him by faith, and have looked to Christ and believed in him for the salvation of their souls; and how they have embraced the doctrines of the Gospel, and have found much sweetness and comfort in them; and that from a principle of love to him, and faith in him, and with a view to his glory, they are willing to submit to his ordinances, and to walk in holy fellowship with his people; and such an account of Saul being given by Barnabas, who had had it from him; and this being, no doubt, declared and attested by Saul himself, he was received into fellowship with the disciples: hence it follows,
John Wesley
9:27 To the apostles - Peter and James, Gal 1:18-19. And declared - He who has been an enemy to the truth ought not to be trusted till he gives proof that he is changed.
Robert Jamieson, A. R. Fausset and David Brown
9:27 But Barnabas . . . brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Gal 1:18-19). Probably none of the other apostles were there at the time (Acts 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [HOWSON]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Acts 11:24), and with the name "son of consolation," given him by the apostles (Acts 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.
how he had seen the Lord . . . and he--the Lord.
had spoken to him--that is, how he had received his commission direct from the Lord Himself.
9:289:28: Եւ էր ընդ նոսա մտանել եւ ելանե՛լ յԵրուսաղէմ, համարձակեալ յանուն Տեառն[2325]. [2325] Օրինակ մի. ՚Ի մտանել եւ յելանել։
29. Խօսում ու վիճում էր յունախօս հրեաների հետ, որոնք հետամտում էին նրան սպանել:
28 Երուսաղէմի մէջ անոնց հետ կը մտնէր ու կ’ելլէր Տէր Յիսուսին անունովը համարձակ քարոզելով։
Եւ էր ընդ նոսա ի մտանել եւ ելանել յԵրուսաղէմ, համարձակեալ յանուն [43]Տեառն:

9:28: Եւ էր ընդ նոսա մտանել եւ ելանե՛լ յԵրուսաղէմ, համարձակեալ յանուն Տեառն[2325].
[2325] Օրինակ մի. ՚Ի մտանել եւ յելանել։
29. Խօսում ու վիճում էր յունախօս հրեաների հետ, որոնք հետամտում էին նրան սպանել:
28 Երուսաղէմի մէջ անոնց հետ կը մտնէր ու կ’ելլէր Տէր Յիսուսին անունովը համարձակ քարոզելով։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: И пребывал он с ними, входя и исходя, в Иерусалиме, и смело проповедывал во имя Господа Иисуса.
9:28  καὶ ἦν μετ᾽ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς ἰερουσαλήμ, παρρησιαζόμενος ἐν τῶ ὀνόματι τοῦ κυρίου,
9:28. καὶ (And) ἦν (it-was) μετ' (with) αὐτῶν (of-them) εἰσπορευόμενος ( traversing-into-of ) καὶ (and) ἐκπορευόμενος ( traversing-out-of ) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem," παρρησιαζόμενος ( all-uttering-to ) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"
9:28. et erat cum illis intrans et exiens in Hierusalem et fiducialiter agens in nomine DominiAnd he was with them, coming in and going out in Jerusalem and dealing confidently in the name of the Lord.
28. And he was with them going in and going out at Jerusalem,
9:28. And he was with them, entering and departing Jerusalem, and acting faithfully in the name of the Lord.
9:28. And he was with them coming in and going out at Jerusalem.
And he was with them coming in and going out at Jerusalem:

28: И пребывал он с ними, входя и исходя, в Иерусалиме, и смело проповедывал во имя Господа Иисуса.
9:28  καὶ ἦν μετ᾽ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς ἰερουσαλήμ, παρρησιαζόμενος ἐν τῶ ὀνόματι τοῦ κυρίου,
9:28. et erat cum illis intrans et exiens in Hierusalem et fiducialiter agens in nomine Domini
And he was with them, coming in and going out in Jerusalem and dealing confidently in the name of the Lord.
9:28. And he was with them, entering and departing Jerusalem, and acting faithfully in the name of the Lord.
9:28. And he was with them coming in and going out at Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Савл не скрывается в Иерусалиме, но открыто и смело проповедует Господа, вступая в состязания с противниками, которые и здесь, как в Дамаске, решили убить его. Дееписатель говорит, что это были "Еллины", т. е. еллинисты, иудеи из стран языческих, говорившие греческим языком. Как сам еллинист, по происхождению из Киликийского Тарса, Павел и обращается с проповедью особенно к еллинистам, как более сродных его духу и менее закоснелым в чисто еврейских предрассудках.
Adam Clarke: Commentary on the Bible - 1831
9:28: He was with them coming in and going out - Freely conversing and associating with them; but this seems to have continued only fifteen days. See Gal 1:18.
Albert Barnes: Notes on the Bible - 1834
9:28: And he was with them ... - That is, he was admitted to their friendship, and recognized as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days, Gal 1:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: coming: Act 1:21; Num 27:16, Num 27:17; Sa2 5:2; Kg1 3:7; Psa 121:8; Joh 10:9; Gal 1:18
Geneva 1599
9:28 (7) And he was (l) with them coming in and going out at Jerusalem.
(7) The steadfast servants of God must look out for danger after danger: yet God watches out for them.
(l) With Peter and James, for he says that he saw none of the apostles but them; (Gal 1:18-19).
John Gill
9:28 And be was with them,.... Peter and James, and the rest of the disciples; he lived with them, conversed with them, and joined with them in all religious exercises; which is signified by his
coming in and going out at Jerusalem; no one of the apostles or disciples forbidding or hindering him.
Robert Jamieson, A. R. Fausset and David Brown
9:28 And he was with them, coming in and going out at Jerusalem--for fifteen days, lodging with Peter (Gal 1:18).
9:299:29: խօսէր եւ վիճէ՛ր ընդ Յոյնսն. եւ նոքա խոկային սպանանե՛լ զնա։
30. Եղբայրները, այս բանն իմանալով, նրան Կեսարիա իջեցրին եւ ուղարկեցին Տարսոն:
29 Նաեւ Հելլենացիներուն* դէմ կը խօսէր եւ վիճաբանութիւն կ’ընէր. անոնք ալ կը փնտռէին զանիկա սպաննել։
Խօսէր եւ վիճէր ընդ Յոյնսն. եւ նոքա խոկային սպանանել զնա:

9:29: խօսէր եւ վիճէ՛ր ընդ Յոյնսն. եւ նոքա խոկային սպանանե՛լ զնա։
30. Եղբայրները, այս բանն իմանալով, նրան Կեսարիա իջեցրին եւ ուղարկեցին Տարսոն:
29 Նաեւ Հելլենացիներուն* դէմ կը խօսէր եւ վիճաբանութիւն կ’ընէր. անոնք ալ կը փնտռէին զանիկա սպաննել։
zohrab-1805▾ eastern-1994▾ western am▾
9:2929: Говорил также и состязался с Еллинистами; а они покушались убить его.
9:29  ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς ἑλληνιστάς· οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν.
9:29. ἐλάλει (it-was-speaking-unto) τε (also) καὶ (and) συνεζήτει (it-was-seeking-together-unto) πρὸς (toward) τοὺς (to-the-ones) Ἑλληνιστάς: (to-Hellenists) οἱ (the-ones) δὲ (moreover) ἐπεχείρουν (they-were-handing-upon-unto) ἀνελεῖν (to-have-had-sectioned-up) αὐτόν. (to-it)
9:29. loquebatur quoque et disputabat cum Graecis illi autem quaerebant occidere eumHe spoke also to the Gentiles and disputed with the Greeks. But they sought to kill him.
29. preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they went about to kill him.
9:29. He also was speaking with the Gentiles and disputing with the Greeks. But they were seeking to kill him.
9:29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him:

29: Говорил также и состязался с Еллинистами; а они покушались убить его.
9:29  ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς ἑλληνιστάς· οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν.
9:29. loquebatur quoque et disputabat cum Graecis illi autem quaerebant occidere eum
He spoke also to the Gentiles and disputed with the Greeks. But they sought to kill him.
9:29. He also was speaking with the Gentiles and disputing with the Greeks. But they were seeking to kill him.
9:29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:29: Disputed against the Grecians - That is, the Hellenistic Jews, viz. those who lived in Grecian cities, spoke the Greek language, and used the Septuagint version for their scriptures. And thus the Syriac version has interpreted this place. See the note on Act 6:1, where this subject is largely explained.
Albert Barnes: Notes on the Bible - 1834
9:29: And spake boldly - He openly defended the doctrine that Jesus was the Messiah.
In the name ... - By the authority of the Lord Jesus.
Against the Grecians - See the word "Grecians" explained in the notes on Act 6:1. It means that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ as those who resided in Jerusalem.
They went about - They sought to slay him; or they formed a purpose to put him to death as an apostate. See Act 9:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: he spake: Act 9:20-22, Act 9:27
disputed: Act 6:9, Act 6:10, Act 17:17, Act 18:19, Act 19:8; Jde 1:3, Jde 1:9
Grecians: Act 6:1, Act 11:20
but: Act 9:23; Co2 11:26
Geneva 1599
9:29 And he spake boldly in the name of the Lord Jesus, and disputed against the (m) Grecians: but they went about to slay him.
(m) See (Acts 6:1).
John Gill
9:29 And he spake boldly in the name of the Lord Jesus,.... He spoke the Gospel of Christ boldly, as it ought to be spoken; he spoke it openly, publicly, freely, and faithfully, not fearing the faces or revilings of any: the Vulgate Latin and Ethiopic versions add, "to the Gentiles"; but this is not in any of the Greek copies: and disputed against the Grecians; or Hellenists, that is, the Hellenistical Jews; by whom are meant, not Greeks proselyted to the Jewish religion, but Jews who had been born and brought up in Greece, or at least had learned the Greek language, and used the Greek Bible; and so the Syriac version renders it, "he disputed with the Jews that knew Greek"; perhaps the same persons, of the synagogue of the Libertines, Alexandrians, Cyrenians, and of Cilicia and Asia, who disputed with Stephen, with whom he had before joined, Acts 6:9
but they went about to slay him; he being an over match for them; and they not being able to resist him, but being confuted, and confounded, and put to silence, they were filled with indignation; and since they could not conquer him by arguments, they were for slaying him with the sword.
Robert Jamieson, A. R. Fausset and David Brown
9:29 disputed against the Grecians--(See on Acts 6:1); addressing himself specially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fiercest.
they went about to slay him--Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.
9:309:30: Եւ իմացեալ եղբարց՝ իջուցին զնա ՚ի Կեսարիա, եւ առաքեցի՛ն զնա ՚ի Տարսոն։
31. Սակայն եկեղեցին ամբողջ Հրէաստանում, Սամարիայում ու Գալիլիայում խաղաղութեան մէջ էր եւ, ամրանալով ու ընթանալով Տիրոջ երկիւղով, Սուրբ Հոգու մխիթարութեամբ աճում էր:
30 Իսկ եղբայրները իմանալով՝ զանիկա Կեսարիա իջեցուցին եւ անկէ Տարսոն ղրկեցին։
Եւ իմացեալ եղբարց` իջուցին զնա ի Կեսարիա, եւ առաքեցին զնա ի Տարսոն:

9:30: Եւ իմացեալ եղբարց՝ իջուցին զնա ՚ի Կեսարիա, եւ առաքեցի՛ն զնա ՚ի Տարսոն։
31. Սակայն եկեղեցին ամբողջ Հրէաստանում, Սամարիայում ու Գալիլիայում խաղաղութեան մէջ էր եւ, ամրանալով ու ընթանալով Տիրոջ երկիւղով, Սուրբ Հոգու մխիթարութեամբ աճում էր:
30 Իսկ եղբայրները իմանալով՝ զանիկա Կեսարիա իջեցուցին եւ անկէ Տարսոն ղրկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3030: Братия, узнав [о сем], отправили его в Кесарию и препроводили в Тарс.
9:30  ἐπιγνόντες δὲ οἱ ἀδελφοὶ κατήγαγον αὐτὸν εἰς καισάρειαν καὶ ἐξαπέστειλαν αὐτὸν εἰς ταρσόν.
9:30. ἐπιγνόντες ( Having-had-acquainted-upon ) δὲ (moreover,"οἱ (the-ones) ἀδελφοὶ ( brethrened ,"κατήγαγον (they-had-led-down) αὐτὸν (to-it) εἰς (into) Καισαρίαν (to-a-Kaisaria) καὶ (and) ἐξαπέστειλαν (they-set-off-out) αὐτὸν (to-it) εἰς (into) Ταρσόν. (to-a-Tarsos)
9:30. quod cum cognovissent fratres deduxerunt eum Caesaream et dimiserunt TarsumWhich when the brethren had known, they brought him down to Caesarea and sent him away to Tarsus.
30. And when the brethren knew it, they brought him down to Caesarea, and sent him forth to Tarsus.
9:30. And when the brothers had realized this, they brought him to Caesarea and sent him away to Tarsus.
9:30. [Which] when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus:

30: Братия, узнав [о сем], отправили его в Кесарию и препроводили в Тарс.
9:30  ἐπιγνόντες δὲ οἱ ἀδελφοὶ κατήγαγον αὐτὸν εἰς καισάρειαν καὶ ἐξαπέστειλαν αὐτὸν εἰς ταρσόν.
9:30. quod cum cognovissent fratres deduxerunt eum Caesaream et dimiserunt Tarsum
Which when the brethren had known, they brought him down to Caesarea and sent him away to Tarsus.
9:30. And when the brothers had realized this, they brought him to Caesarea and sent him away to Tarsus.
9:30. [Which] when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "Братия... - т. е. иерусалимские христиане, принявшие, наконец, Савла, как брата, - отправили его в Кесарию..." Из XXII:17-21: узнаем, что Сам Господь повелел Савлу оставить Иерусалим. Это повеление, очевидно, совпало с намерением еллинистов убить Савла, и братия, отправившие его в Кесарию, вместе и избавляли его от убийц, и помогли ему исполнить повеление Господне.

Из Кесарии (Стратоновой, см. прим. к VIII:40) Савл оправляется в Тарс. Сам Павел в Гал I:21: - говорит кратко, что из Иepycaлима в этот раз он путешествовал в страны Сирские и Киликийские, что вполне согласно с рассказом Дееписателя. Путь апостола по обоим этим указаниями, взаимно восполняющим одно другое, может быть представлен так: из Иерусалима Савл препровожден был прежде всего в Кесарию и отсюда, сухим путем через Сирию, продолжал путь в Киликию, вероятно, по береговой дороге вдоль моря, избегая Дамаска. Возможно, что в одном из прибрежных городов сирийских он сел на корабль и достиг Тарса морем, что было более удобно. Благодаря этому путешествию и пребыванию Павла в Киликии, основались первые христианские общины в посещенных им местах (ср. XV:23).
Adam Clarke: Commentary on the Bible - 1831
9:30: They brought him down to Caesarea - Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See on Act 8:40 (note).
Sent him forth to Tarsus - This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.
Albert Barnes: Notes on the Bible - 1834
9:30: To Cesarea - See the notes on Act 8:40.
And sent him forth to Tarsus - This was his native city. See the notes on Act 9:11. It was in Cilicia, where Paul doubtless preached the gospel, Gal 1:21, "Afterward I came into the regions of Syria and Cilicia."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: when: Act 9:24, Act 9:25, Act 17:10, Act 17:15; Mat 10:23
Caesarea: Act 8:40, or, Mat 16:13
Tarsus: Act 9:11, Act 11:25
Geneva 1599
9:30 (8) [Which] when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.
(8) The ministers of the word may change their place with the advice and counsel of the congregation and church.
John Gill
9:30 Which when the brethren knew,.... When the members of the church heard of it, by some means or another:
they brought him down to Caesarea; not that which was before called Strato's tower, the same as in Acts 8:40 but Caesarea Philippi, mentioned in Mt 16:13 the Syriac version adds, "by night", and some copies, "and sent him forth to Tarsus"; a city of Cilicia, his own native place, where he might be more safe, and also useful among his friends and acquaintance; Gal 1:21.
Robert Jamieson, A. R. Fausset and David Brown
9:30 they brought him down to CÃ&brvbr;sarea--on the coast (see on Acts 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Acts 22:17-21).
and sent him forth to Tarsus--In Gal 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Acts 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Acts 23:16, &c.; Rom 16:7, Rom 16:11, Rom 16:21 [HOWSON].
9:319:31: Բայց եկեղեցին ընդ ամենայն Հրէաստան՝ եւ ՚ի Սամարիայ եւ ՚ի Գալիլեա ունէր խաղաղութիւն, շինեալ եւ երթեա՛լ զհետ երկիւղի Տեառն. եւ մխիթարութեամբ Հոգւոյն Սրբոյ բազմանա՛յր[2326]։ [2326] Ոմանք. Շինել եւ երթալ։
32. Եւ պատահեց, որ Պետրոսը, բոլորի մէջ շրջելիս, իջաւ նաեւ այն սրբերի մօտ, որոնք բնակւում էին Լիւդդայում:
31 Այն ատեն եկեղեցիները բոլոր Հրէաստանի եւ Գալիլիայի ու Սամարիայի մէջ խաղաղութիւն ունեցան եւ շինութիւն կ’ընդունէին ու Տէրոջը երկիւղովը եւ Սուրբ Հոգիին մխիթարութիւնովը քալելով կ’աճէին։
Բայց եկեղեցին ընդ ամենայն Հրէաստան եւ ի Սամարիա եւ ի Գալիլեա ունէր խաղաղութիւն, շինեալ եւ երթեալ զհետ երկիւղի Տեառն եւ մխիթարութեամբ Հոգւոյն Սրբոյ բազմանայր:

9:31: Բայց եկեղեցին ընդ ամենայն Հրէաստան՝ եւ ՚ի Սամարիայ եւ ՚ի Գալիլեա ունէր խաղաղութիւն, շինեալ եւ երթեա՛լ զհետ երկիւղի Տեառն. եւ մխիթարութեամբ Հոգւոյն Սրբոյ բազմանա՛յր[2326]։
[2326] Ոմանք. Շինել եւ երթալ։
32. Եւ պատահեց, որ Պետրոսը, բոլորի մէջ շրջելիս, իջաւ նաեւ այն սրբերի մօտ, որոնք բնակւում էին Լիւդդայում:
31 Այն ատեն եկեղեցիները բոլոր Հրէաստանի եւ Գալիլիայի ու Սամարիայի մէջ խաղաղութիւն ունեցան եւ շինութիւն կ’ընդունէին ու Տէրոջը երկիւղովը եւ Սուրբ Հոգիին մխիթարութիւնովը քալելով կ’աճէին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: Церкви же по всей Иудее, Галилее и Самарии были в покое, назидаясь и ходя в страхе Господнем; и, при утешении от Святаго Духа, умножались.
9:31  ἡ μὲν οὗν ἐκκλησία καθ᾽ ὅλης τῆς ἰουδαίας καὶ γαλιλαίας καὶ σαμαρείας εἶχεν εἰρήνην, οἰκοδομουμένη καὶ πορευομένη τῶ φόβῳ τοῦ κυρίου, καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο.
9:31. Ἡ (The-one) μὲν (indeed) οὖν (accordingly) ἐκκλησία (a-calling-out-unto) καθ' (down) ὅλης (of-whole) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) καὶ (and) Γαλιλαίας (of-a-Galilaia) καὶ (and) Σαμαρίας (of-a-Samaria) εἶχεν (it-was-holding) εἰρήνην (to-a-peace) οἰκοδομουμένη, (being-house-built-unto) καὶ (and) πορευομένη ( traversing-of ) τῷ (unto-the-one) φόβῳ (unto-a-fearee) τοῦ (of-the-one) κυρίου (of-Authority-belonged,"καὶ (and) τῇ (unto-the-one) παρακλήσει (unto-a-calling-beside) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος (of-a-currenting-to) ἐπληθύνετο. (it-was-being-increased)
9:31. ecclesia quidem per totam Iudaeam et Galilaeam et Samariam habebat pacem et aedificabatur ambulans in timore Domini et consolatione Sancti Spiritus replebaturNow, the church had peace throughout all Judea and Galilee and Samaria: and was edified, walking in the fear of the Lord: and was filled with the consolation of the Holy Ghost.
31. So the church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Ghost, was multiplied.
9:31. Certainly, the Church had peace throughout all of Judea and Galilee and Samaria, and it was being built up, while walking in the fear of the Lord, and it was being filled with the consolation of the Holy Spirit.
9:31. Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied:

31: Церкви же по всей Иудее, Галилее и Самарии были в покое, назидаясь и ходя в страхе Господнем; и, при утешении от Святаго Духа, умножались.
9:31  ἡ μὲν οὗν ἐκκλησία καθ᾽ ὅλης τῆς ἰουδαίας καὶ γαλιλαίας καὶ σαμαρείας εἶχεν εἰρήνην, οἰκοδομουμένη καὶ πορευομένη τῶ φόβῳ τοῦ κυρίου, καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο.
9:31. ecclesia quidem per totam Iudaeam et Galilaeam et Samariam habebat pacem et aedificabatur ambulans in timore Domini et consolatione Sancti Spiritus replebatur
Now, the church had peace throughout all Judea and Galilee and Samaria: and was edified, walking in the fear of the Lord: and was filled with the consolation of the Holy Ghost.
9:31. Certainly, the Church had peace throughout all of Judea and Galilee and Samaria, and it was being built up, while walking in the fear of the Lord, and it was being filled with the consolation of the Holy Spirit.
9:31. Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Церкви же... были в покое...", чему, несомненно, много способствовало обращение главного гонителя ее. Насколько вера Христова к этому времени была распространена, видно из того, что церкви упоминаются по всей Иудее, Галилее и Самарии.

"Назидаясь..." - oikodomoumenai... - слав.: созидающеся, т. е. организуясь, устраиваясь, совершенствуясь и внешне и внутренне.

"И при утешении от Св. Духа умножались..." - kai th paraklhsei tou Agiou PneumatoV ephqunonto - утешением Св. Духа - то же, что - милостию Божию, в данном случае являвшей себя в обильных знамениях и чудесах благодати Святого Духа. О двух таких чудесных значениях тотчас и повествуется далее, как бы в подтверждение сказанного.
Adam Clarke: Commentary on the Bible - 1831
9:31: Then had the Churches rest - Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God's people was a Church; the aggregate of these assemblies was The Church. The wordειρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul's ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula's accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, a.d. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree.
The account given by Josephus will set this in a clear point of view. "Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor's orders, said, 'Will ye then fight against Caesar?' They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter." Philo gives a similar account of this transaction. See Lardner's Credibility, Works, vol. i. p. 97, etc.
It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and Then had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places.
Were edified - Οικοδομουμεναι, A metaphor taken from a building.
1. The ground is marked out;
2. the ichnograph, or dimensions of the building, ascertained;
3. the foundation is digged;
4. the foundation stone laid;
5. the walls builded up with course upon course;
6. the top-stone brought on;
7. the roof raised, and the whole covered in; and,
8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant.
This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, Pe1 2:4, Pe1 2:5 : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, Eph 2:19-22. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God.
Walking in the fear of the Lord - Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking.
In the comfort of the Holy Ghost - In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost.
Were multiplied - No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.
Albert Barnes: Notes on the Bible - 1834
9:31: Then had the churches rest - That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen Act 11:19; they had been greatly promoted by Saul Act 8:3; and they had extended doubtless throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:
(1) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.
(2) he who had been most active in exciting the persecution; who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he was now removed from Judea. All this would have some effect in causing the persecution to subside.
(3) but it is not improbable that the state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula's accession, the Jews at Alexandria suffered very much from the Egyptians in that city, and at length their oratories there were all destroyed. In the third year of Caligula, 39 a. d., Petronius was sent into Syria, with orders to set up the emperor's statue in the temple at Jerusalem. This order from Caligula was, to the Jews, a thunderstroke. The Jews must have been too much engaged after this to mind anything else, as may appear from the accounts which Philo and Josephus have given us of this affair. Josephus says 'that Caligula ordered Petronius to go with an army to Jerusalem, to set up his statue in the temple there; enjoining him, if the Jews opposed it, to put to death all who made any resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea with three legions and a large body of auxiliaries raised in Syria. "All were hereupon filled with consternation, the army being come as far as Ptolemais." See Lardner's Works, vol. i, pp. 101, 102, London edition, 1829.
Philo gives the same account of the consternation as Josephus (Philo, DeLegat. a. d. Cai., pp. 1024, 1025). He describes the Jews "as abandoning their cities, villages, and open country; as going to Petronius in Phoenicia, both men and women, the old, the young, the middle-aged; as throwing themselves on the ground before Petronius with weeping and lamentation," etc. The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or, that in case of resistance, death or slavery was to be their portion, and the advance of a large army to execute that purpose, all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians, and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.
All Judea, and Galilee, and Samaria - These three places included the land of Palestine. See the notes on Mat 2:22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had traveled there, and had preached the gospel. Compare Act 11:19. The formation of churches in Samaria is expressly mentioned, Acts 8.
Were edified - Were built up, increased, and strengthened. See Rom 14:19; Rom 15:2; Co1 8:1.
And walking - Living. The word is often used to denote "Christian conduct, or manner of life," Col 1:10; Luk 1:6; Th1 4:1; Jo1 2:6. The idea is that of travelers who are going to any place, and who walk in the right path. Christians are thus travelers to another country, an heavenly.
In the fear of the Lord - Fearing the Lord; with Rev_erence for him and his commandments. This expression is often used to denote "piety" in general, Ch2 19:7; Job 28:28; Psa 19:9; Psa 111:10; Pro 1:7; Pro 9:10; Pro 13:13.
In the comfort of the Holy Ghost - In the consolations which the Holy Spirit produced, Joh 14:16-17; Rom 5:1-5.
Were multiplied - Were increased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: the churches: Act 8:1; Deu 12:10; Jos 21:44; Jdg 3:30; Ch1 22:9, Ch1 22:18; Psa 94:13; Pro 16:7; Isa 11:10; Zac 9:1; Heb 4:9
were edified: Rom 14:19; Co1 3:9-15, Co1 14:4, Co1 14:5, Co1 14:12, Co1 14:26; Co2 10:8, Co2 12:19, Co2 13:10; Eph 4:12, Eph 4:16, Eph 4:29; Th1 5:11; Ti1 1:4; Jde 1:20
and walking: Neh 5:9, Neh 5:15; Job 28:28; Psa 86:11, Psa 111:10; Pro 1:7, Pro 8:13, Pro 14:26, Pro 14:27, Pro 16:6; Pro 23:17; Isa 11:2, Isa 11:3, Isa 33:6; Co2 7:1; Eph 5:21; Col 1:10
and in: Joh 14:16-18; Rom 5:5, Rom 14:17, Rom 15:13; Gal 5:22, Gal 5:23; Eph 1:13, Eph 1:14; Eph 6:18, Eph 6:19; Phi 2:1; Th2 2:16, Th2 2:17
were multiplied: Act 6:7, Act 12:24; Est 8:16, Est 8:17; Zac 8:20-23
Geneva 1599
9:31 (9) Then had the churches rest throughout all Judaea and Galilee and Samaria, and were (n) edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
(9) The result of persecutions is the building of the Church, so that we will patiently wait for the Lord.
(n) This is a borrowed type of speech which signifies establishment and increase.
John Gill
9:31 Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows,
throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Gal 1:22 Th1 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge:
and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; 1Jn 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Gen 5:22 the same phrase which is here used.
And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Ps 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.
John Wesley
9:31 Then the Church - The whole body of Christian believers, had peace - Their bitterest persecutor being converted. And being built up - In holy, loving faith, continually increasing, and walking in - That is, speaking and acting only from this principle, the fear of God and the comfort of the Holy Ghost - An excellent mixture of inward and outward peace, tempered with filial fear.
Robert Jamieson, A. R. Fausset and David Brown
9:31 FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Acts 9:31)
Then had all the churches rest--rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [JOSEPHUS, Antiquities, 18.8.1, &c.].
throughout all Judea, and Galilee, and Samaria--This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.
9:329:32: Եւ եղեւ ՚ի շրջե՛լն Պետրոսի առ ամենեքումբք, իջանել նմա եւ առ սուրբսն՝ որ բնակեալ էին ՚ի Լիւդիա[2327]։ [2327] Ոմանք. ՚Ի Լիդիա. կամ՝ ՚ի Լւդա։
33. Եւ այնտեղ գտաւ մի մարդու, որի անունը Ենեա էր, եւ որը ութ տարուց ի վեր անդամալոյծ լինելով՝ մահճի մէջ պառկած էր:
32 Պետրոս ամէն տեղ կը պտըտէր եւ Լիւդդիա բնակող սուրբերուն քով ալ իջաւ։
Եւ եղեւ ի շրջելն Պետրոսի առ ամենեքումբք, իջանել նմա եւ առ սուրբսն որ բնակեալ էին ի Լիւդդա:

9:32: Եւ եղեւ ՚ի շրջե՛լն Պետրոսի առ ամենեքումբք, իջանել նմա եւ առ սուրբսն՝ որ բնակեալ էին ՚ի Լիւդիա[2327]։
[2327] Ոմանք. ՚Ի Լիդիա. կամ՝ ՚ի Լւդա։
33. Եւ այնտեղ գտաւ մի մարդու, որի անունը Ենեա էր, եւ որը ութ տարուց ի վեր անդամալոյծ լինելով՝ մահճի մէջ պառկած էր:
32 Պետրոս ամէն տեղ կը պտըտէր եւ Լիւդդիա բնակող սուրբերուն քով ալ իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3232: Случилось, что Петр, обходя всех, пришел и к святым, живущим в Лидде.
9:32  ἐγένετο δὲ πέτρον διερχόμενον διὰ πάντων κατελθεῖν καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας λύδδα.
9:32. ΕΓΕΝΕΤΟ ( It-had-became ) ΔΕ (moreover) ΠΕΤΡΟΝ (to-a-Petros) διερχόμενον ( to-coming-through ) διὰ (through) πάντων ( of-all ) κατελθεῖν (to-have-had-came-down) καὶ (and) πρὸς (toward) τοὺς (to-the-ones) ἁγίους ( to-hallow-belonged ) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) Λύδδα, (to-a-Ludda,"
9:32. factum est autem Petrum dum pertransiret universos devenire et ad sanctos qui habitabant LyddaeAnd it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda.
32. And it came to pass, as Peter went throughout all parts, he came down also to the saints which dwelt at Lydda.
9:32. Then it happened that Peter, as he traveled around everywhere, came to the saints who were living at Lydda.
9:32. And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda.
And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda:

32: Случилось, что Петр, обходя всех, пришел и к святым, живущим в Лидде.
9:32  ἐγένετο δὲ πέτρον διερχόμενον διὰ πάντων κατελθεῖν καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας λύδδα.
9:32. factum est autem Petrum dum pertransiret universos devenire et ad sanctos qui habitabant Lyddae
And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda.
9:32. Then it happened that Peter, as he traveled around everywhere, came to the saints who were living at Lydda.
9:32. And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: "Случилось что Петр, обходя всех, пришел..." - egeneto de Petron dΐercomenon dia pantwn, katelqeΐn... -точнее слав.: "бысть Петр посещающу всех, снити..." Русский текст, к сожалению, и здесь допускает свой обычный пересказ, а не перевод данного места, которое проще и точнее переводится так: случилось же Петру, проходящему по всем (церквам), сойти...

Выражение - katelqeΐn - снити, сойти, спуститься - указывает на менее возвышенное положение Лидды по сравнению с Иерусалимом, подобно тому, как в выражении об Иерихоне (Лк X:30).

Весьма важно упоминание посещения Апостолом Петром тогдашних христианских общин Палестины. Несомненно, и другие апостолы имели этот обычай в целях лучшего утверждения в вере обращенных, разрешения возникавших вопросов жизни и т. п.

"К святым, живущим в Лидде..." - т. е. христианам города Лидды, недалеко от моря, близ Иоппии, к северо-западу от Иерусалима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Cure of Æneas.
32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord.

Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, v. 32. 1. He passed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dia panton--among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, ch. xii. 2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. viii. 12; Ezra ii. 33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Ps. xvi. 3.

II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, v. 33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, v. 34. (1.) Peter interested Christ in his case, and engaged him for his relief: Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure--not, "He will make thee," but, "He does make thee, whole;" and a perfect cure--not, "He makes thee easy," but "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself: "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do; for, though Jesus Christ makes thee whole, yet thou must arise and make use of the power he gives thee: "Arise, and make thy bed, to be to thee no longer a bed of sickness, but a bed of rest." (3.) Power went along with this word: he arose immediately, and no doubt very willingly made his own bed.

III. The good influence this had upon many (v. 35): All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa. lxv. 10. 1. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.
Adam Clarke: Commentary on the Bible - 1831
9:32: As Peter passed throughout all quarters - Δια παντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till Act 11:30, which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth.
To the saints - The Jews, who had been converted to Christianity.
Which dwelt at Lydda - A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter.
Albert Barnes: Notes on the Bible - 1834
9:32: To the saints - To the Christians.
Which dwelt at Lydda - This town was situated on the road from Jerusalem to Caesarea Philippi. It was about 10 or 12 miles southeast from Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the Crusades, it has been called by the Christians George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says that in this city the Emperor Justinian erected a church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: Cir am 4041, ad 37
as: Act 1:8, Act 8:14, Act 8:25; Gal 2:7-9
the saints: Act 9:13, Act 9:41, Act 26:10; Psa 16:3; Pro 2:8; Mat 27:52; Rom 1:7; Eph 1:1; Phi 1:1
Lydda: Act 9:38
Geneva 1599
9:32 (10) And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda.
(10) Peter's apostleship is confirmed by the healing of the man who suffered from paralysis.
John Gill
9:32 And it came to pass, as Peter passed through all quarters,.... The Arabic version reads, "all the foresaid places", as Judea, Galilee, and Samaria; through which he took a tour, in order to visit the new churches here planted, fix pastors over them, and confirm the Gospel by miracles, which they had received:
he came down also to the saints which dwelt at Lydda: a city which lay on the west of Jerusalem, and is said (u) to be a day's Journey from it; and a day's journey were ten parsas, or forty miles (w): it was but thirty two miles from Jerusalem, and was a place famous for Jewish doctors; for which reason it is frequently mentioned in the Talmudic writings, under the name of Lod or Lud. Mention is made of R. Simlai, who was of Lydda (x), and of the chambers of Beth Nithzah, and of Arum in Lydda (y) where the doctors disputed; there was a school here, of which R. Akiba was president (z) here also the sanhedrim sometimes sat, since we are told that Ben Sutda was tried and stoned at Lud or Lydda (a); and here likewise they intercalated the year (b), it being in Judea: this place was situated in a plain; so says Jerom (c),
"they that dwell in Sephela, that is, in the plain, Lydda and Emmaus, which design Diospolls and Nicopolis, shall possess the Philistines.''
And with this agrees the account the Talmudists (d) give of it,
"the country of Judea was divided into three parts, the hill country, the plain, and the valley; from Bethhoron to Emmaus was the hill country; from Emmaus to Lydda was the plain or champaign country; and from Lydda to the sea, the valley.''
Hence also we read (e) of , "the plain of Lydda": and now Peter coming from Jerusalem, and the hill country of Judea, into this plain and champaign country, is properly said to come down to the saints there. So Quadratus in Josephus (f) is said to come up from Lydda to Jerusalem. This place was near the Mediterranean sea; and was in Jerom's time called Diospolis (g), and in the time of R. Benjamin (h) Seguras; it is the same with Lod in Ezra 2:33 The builder of it was Shamed the son of Elpaal, 1Chron 8:12. It was in the times of Josephus (i) a village, yet not inferior to a city for greatness. It is now called S. Georgia. And here it seems some saints or Christians dwelt, whom Peter, among the rest, visited; and which is mentioned for the sake of the miracle he there wrought, next related. And these saints at Lydda very likely were converted under Philip's ministry, as he passed from Azotus to Caesarea, Acts 8:40 and, it may be, were in a church state, or, however, were afterwards. Zenas the lawyer, the Apostle Paul speaks of in Tit 3:13 is said to be bishop of Diospolis, or Lydda; in the beginning of the fourth century Aetius was bishop of this place, who assisted in the council of Nice; and in the same century, anno 331, Dionysius, another bishop of this place, was present at a council at Constantinople; and in the fifth century Photinus wrote himself bishop of Lydda, in the Chalcedon council, anno 451 (k).
(u) Misn. Maasersheni, c. 5. sect. 2. T. Bab. Betza, fol. 5. 1. & Roshhashana, fol. 31. 2. & Juchasin, fol. 37. 1. (w) T. Bab. Pesachim, fol. 93. 2. & Gloss. in ib. (x) Juchasin, fol. 105. 1. (y) T. Bab. Kiddushin, fol. 40. 2. T. Hieros. Pesachim, fol. 30. 2. (z) Misn. Roshhashana, c. 1. sect. 6. (a) T. Hieros. Sanhedrin, fol. 25. 4. (b) Ib. fol. 18. 3. (c) In Obad. 1. 19. (d) T. Hicros. Sheviith, fol. 38. 4. (e) Misn. Sheviith, c. 9. sect. 2. (f) De Bello Jud. l. 2. c. 12. sect. 8. (g) Epitaph. Paulae, fol. 59. A. (h) ltinerar. p. 52. (i) Antiqu. l. 20. c. 5. sect. 2. (k) Reland. Palestina Illustrata, 1. 3. p. 878, 879. Vid. Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2.
Robert Jamieson, A. R. Fausset and David Brown
9:32 PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Acts 9:32-43)
as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches.
to the saints which dwelt at Lydda--about five miles east of Joppa.
9:339:33: Եւ եգիտ անդ ա՛յր մի, որում անուն էր Էնեայ, ութեմեան դնէր ՚ի մահիճս անդամալոյծ[2328]։ [2328] Ոմանք. Ենեա, ութամեան։
34. Պետրոսը նրան ասաց. «Ենեա՛, Տէր Յիսուս Քրիստոսը քեզ բժշկում է, վե՛ր կաց եւ յարդարի՛ր քո անկողինը»: Եւ նա իսկոյն վեր կացաւ:
33 Հոն մարդ մը գտաւ, որուն անունը Ենիա էր, ութը տարիէ ի վեր մահիճը պառկած անդամալոյծ։
Եւ եգիտ անդ այր մի, որում անուն էր Ենեա, ութեմեան դնէր ի մահիճս անդամալոյծ:

9:33: Եւ եգիտ անդ ա՛յր մի, որում անուն էր Էնեայ, ութեմեան դնէր ՚ի մահիճս անդամալոյծ[2328]։
[2328] Ոմանք. Ենեա, ութամեան։
34. Պետրոսը նրան ասաց. «Ենեա՛, Տէր Յիսուս Քրիստոսը քեզ բժշկում է, վե՛ր կաց եւ յարդարի՛ր քո անկողինը»: Եւ նա իսկոյն վեր կացաւ:
33 Հոն մարդ մը գտաւ, որուն անունը Ենիա էր, ութը տարիէ ի վեր մահիճը պառկած անդամալոյծ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3333: Там нашел он одного человека, именем Энея, который восемь уже лет лежал в постели в расслаблении.
9:33  εὖρεν δὲ ἐκεῖ ἄνθρωπόν τινα ὀνόματι αἰνέαν ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ κραβάττου, ὃς ἦν παραλελυμένος.
9:33. εὗρεν (It-had-found) δὲ (moreover) ἐκεῖ (thither) ἄνθρωπόν (to-a-mankind) τινα (to-a-one) ὀνόματι (unto-a-name) Αἰνέαν (to-an-Aineas) ἐξ (out) ἐτῶν (of-years) ὀκτὼ (of-eight) κατακείμενον ( to-situating-down ) ἐπὶ (upon) κραβάττου, (of-a-mattress,"ὃς (which) ἦν (it-was) παραλελυμένος. (having-had-come-to-be-loosed-beside)
9:33. invenit autem ibi hominem quendam nomine Aeneam ab annis octo iacentem in grabatto qui erat paralyticusAnd he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy.
33. And there he found a certain man named AEneas, which had kept his bed eight years; for he was palsied.
9:33. But he found there a certain man, named Aeneas, who was a paralytic, who had lain in bed for eight years.
9:33. And there he found a certain man named AEneas, which had kept his bed eight years, and was sick of the palsy.
And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy:

33: Там нашел он одного человека, именем Энея, который восемь уже лет лежал в постели в расслаблении.
9:33  εὖρεν δὲ ἐκεῖ ἄνθρωπόν τινα ὀνόματι αἰνέαν ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ κραβάττου, ὃς ἦν παραλελυμένος.
9:33. invenit autem ibi hominem quendam nomine Aeneam ab annis octo iacentem in grabatto qui erat paralyticus
And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy.
9:33. But he found there a certain man, named Aeneas, who was a paralytic, who had lain in bed for eight years.
9:33. And there he found a certain man named AEneas, which had kept his bed eight years, and was sick of the palsy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Эней - не видно - был ли он христианин до своего исцеления, или нет. Вопрос этот не напрасный, как не напрасно далее исцеленная Петром Тавифа называется ученицей. Греческое имя Энея дает заключить, что он был во всяком случае еллинист. Знаменательно, что, исцеляя расслабленного, Петр не спрашивает его о вере в Иисуса Христа, а прямо дарует ему исцеление, очевидно, или прозревая готовность его к этой вере, или питая надежду самым этим исцелением возбудить в нем веру.
Adam Clarke: Commentary on the Bible - 1831
9:33: A certain man named Eneas - This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Aeneid; which gives an account of the misfortunes, travels, wars, etc., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in Act 9:36, Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus.
Had kept his bed eight years - This was occasioned by a palsy; and now inveterate and hopeless, through its long standing.
Albert Barnes: Notes on the Bible - 1834
9:33: Eneas - This is a Greek name; and probably he was a Hellenist. See the notes on Act 6:1.
Sick of the palsy - See the notes on Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: which: Act 3:2, Act 4:22, Act 14:8; Mar 5:25, Mar 9:21; Luk 13:16; Joh 5:5, Joh 9:1, Joh 9:21
and was: Mar 2:3-11
John Gill
9:33 And there he found a certain man,.... In a house in that city, into which he entered:
named Aeneas; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, "Aenea, or Aeneas" (l); but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of Troy, went into Italy, and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word "ainoo", which signifies "to praise"; and Aeneas is one "worthy of praise": though Jerom (m) takes it to be an Hebrew name, which he interprets "one that answers", or a "poor man", or "misery"; as if it came from the Hebrew word "anah", which signifies "to answer, or to afflict".
Which had kept his bed eight years, and was sick of the palsy; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again.
(l) T. Hieros. Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 73. 3. (m) De Nominibus Hebraicis, fol. 105. H.
9:349:34: Եւ ասէ ցնա Պե՛տրոս. Էնեա՛յ՝ բժշկէ՛ զքեզ Տէր Յիսուս Քրիստոս, արի՛ եւ քեզէ՛ն թօթափեա՛ զանկողինս քո։ Եւ վաղվաղակի յարեա՛ւ[2329]։ [2329] Օրինակ մի ՚ի լուս՛՛. ՚ի վերայ՝ թօթափեա՛. նշանակէ՝ տարածեա՛։
35. Եւ բոլոր նրանք, որ Լիւդդայում եւ Սարոնայում էին ապրում, տեսան նրան եւ իրենք էլ դէպի Տէրը դարձան:
34 Պետրոս ըսաւ անոր. «Ենիա՛, Յիսուս Քրիստոս քեզ կը բժշկէ. ելի՛ր ու քու անկողինդ շտկէ»։ Ան ալ շուտ մը ելաւ։
Եւ ասէ ցնա Պետրոս. Ենեա, բժշկէ զքեզ [44]Տէր Յիսուս Քրիստոս``, արի եւ քեզէն թօթափեա զանկողինս քո: Եւ վաղվաղակի յարեաւ:

9:34: Եւ ասէ ցնա Պե՛տրոս. Էնեա՛յ՝ բժշկէ՛ զքեզ Տէր Յիսուս Քրիստոս, արի՛ եւ քեզէ՛ն թօթափեա՛ զանկողինս քո։ Եւ վաղվաղակի յարեա՛ւ[2329]։
[2329] Օրինակ մի ՚ի լուս՛՛. ՚ի վերայ՝ թօթափեա՛. նշանակէ՝ տարածեա՛։
35. Եւ բոլոր նրանք, որ Լիւդդայում եւ Սարոնայում էին ապրում, տեսան նրան եւ իրենք էլ դէպի Տէրը դարձան:
34 Պետրոս ըսաւ անոր. «Ենիա՛, Յիսուս Քրիստոս քեզ կը բժշկէ. ելի՛ր ու քու անկողինդ շտկէ»։ Ան ալ շուտ մը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3434: Петр сказал ему: Эней! исцеляет тебя Иисус Христос; встань с постели твоей. И он тотчас встал.
9:34  καὶ εἶπεν αὐτῶ ὁ πέτρος, αἰνέα, ἰᾶταί σε ἰησοῦς χριστός· ἀνάστηθι καὶ στρῶσον σεαυτῶ. καὶ εὐθέως ἀνέστη.
9:34. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) Πέτρος (a-Petros,"Αἰνέα, (Aineas," ἰᾶταί ( it-cureth-unto ) σε (to-thee,"Ἰησοῦς (an-Iesous) Χριστός: (Anointed) ἀνάστηθι (thou-should-have-had-stood-up) καὶ (and) στρῶσον (thou-should-have-en-strewn) σεαυτῷ: (unto-thyself) καὶ (and) εὐθέως (unto-straight) ἀνέστη. (it-had-stood-up)
9:34. et ait illi Petrus Aeneas sanat te Iesus Christus surge et sterne tibi et continuo surrexitAnd Peter said to him: Eneas, the Lord Jesus Christ healeth thee. Arise and make thy bed. And immediately he arose.
34. And Peter said unto him, AEneas, Jesus Christ healeth thee: arise, and make thy bed. And straightway he arose.
9:34. And Peter said to him: “Aeneas, the Lord Jesus Christ heals you. Rise up and arrange your bed.” And immediately he rose up.
9:34. And Peter said unto him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.
And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately:

34: Петр сказал ему: Эней! исцеляет тебя Иисус Христос; встань с постели твоей. И он тотчас встал.
9:34  καὶ εἶπεν αὐτῶ ὁ πέτρος, αἰνέα, ἰᾶταί σε ἰησοῦς χριστός· ἀνάστηθι καὶ στρῶσον σεαυτῶ. καὶ εὐθέως ἀνέστη.
9:34. et ait illi Petrus Aeneas sanat te Iesus Christus surge et sterne tibi et continuo surrexit
And Peter said to him: Eneas, the Lord Jesus Christ healeth thee. Arise and make thy bed. And immediately he arose.
9:34. And Peter said to him: “Aeneas, the Lord Jesus Christ heals you. Rise up and arrange your bed.” And immediately he rose up.
9:34. And Peter said unto him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:34: Jesus Christ maketh thee whole - Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honor upon those primitive preachers of his word, that men might see that they were commissioned from heaven.
Arise, and make thy bed - Give now full proof that Jesus Christ Has made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it - strew it afresh, that all might see that the cure was perfect.
Albert Barnes: Notes on the Bible - 1834
9:34: Maketh thee whole - Cures thee. Peter claimed no power to do it himself. Compare Act 3:6, Act 3:16; Act 4:10.
Make thy bed - This would show that he was truly healed. Compare Mat 9:6; Mar 2:9, Mar 2:11; Joh 5:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: Jesus Christ: Act 3:6, Act 3:12, Act 3:16, Act 4:10, Act 16:18; Mat 8:3, Mat 9:6, Mat 9:28-30; Joh 2:11
John Gill
9:34 And Peter said unto him, Aeneas, &c. He called him by his name, which he might without divine revelation know, though he was a stranger to him, by the people of the house, where he was:
Jesus Christ maketh thee whole; Peter knew, by some secret impulse upon his mind, that Christ would cure this man by him as an instrument at this time, and therefore said these words; not as a prayer, as some render them, "may Jesus Christ heal thee", though was it so, it was a prayer of faith; but as a promise that he would, or rather as a declaration of the then present exertion of his power to heal him; which he ascribes not to himself, but to Christ, in whose name, and by whose power the apostles wrought all their miracles; Acts 3:12 "arise, and make thy bed"; which would be a full demonstration that he was perfectly whole:
and he arose immediately; and also, no doubt, made his bed, as the man at Bethesda's pool was bid by Christ, to take up his bed and carry it, as a proof of his soundness.
Robert Jamieson, A. R. Fausset and David Brown
9:34 And Peter said unto him, Eneas, Jesus Christ maketh thee whole--(See on Acts 3:6).
make thy bed--(See on Jn 5:8).
9:359:35: Եւ տեսի՛ն զնա ամենեքեան որ բնակեալ էին ՚ի Լիդիայ, եւ ՚ի Սարովնայ, որք եւ դարձան իսկ ՚ի Տէր[2330]։ [2330] Ոմանք. ՚Ի Լիւդդա, եւ ՚ի Սարովնա։
36. Եւ Յոպպէում աշակերտ եղած մի կին կար՝ Տաբիթա անունով, որ թարգմանաբար կոչւում է Այծեմնիկ. սրա կեանքը լի էր բարի գործերով եւ ողորմութիւններով, որ նա կատարում էր:
35 Եւ Լիւդդիայի ու Սարօնի մէջ բնակողներուն ամէնքը զանիկա տեսան ու Տէրոջը դարձան։
Եւ տեսին զնա ամենեքեան որ բնակեալ էին ի Լիդդա եւ ի Սարովնա, որք եւ դարձան իսկ ի Տէր:

9:35: Եւ տեսի՛ն զնա ամենեքեան որ բնակեալ էին ՚ի Լիդիայ, եւ ՚ի Սարովնայ, որք եւ դարձան իսկ ՚ի Տէր[2330]։
[2330] Ոմանք. ՚Ի Լիւդդա, եւ ՚ի Սարովնա։
36. Եւ Յոպպէում աշակերտ եղած մի կին կար՝ Տաբիթա անունով, որ թարգմանաբար կոչւում է Այծեմնիկ. սրա կեանքը լի էր բարի գործերով եւ ողորմութիւններով, որ նա կատարում էր:
35 Եւ Լիւդդիայի ու Սարօնի մէջ բնակողներուն ամէնքը զանիկա տեսան ու Տէրոջը դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
9:3535: И видели его все, живущие в Лидде и в Сароне, которые и обратились к Господу.
9:35  καὶ εἶδαν αὐτὸν πάντες οἱ κατοικοῦντες λύδδα καὶ τὸν σαρῶνα, οἵτινες ἐπέστρεψαν ἐπὶ τὸν κύριον.
9:35. καὶ (And) εἶδαν (they-saw) αὐτὸν (to-it," πάντες ( all ) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) Λύδδα (to-a-Ludda) καὶ (and) τὸν (to-the-one) Σαρῶνα, (to-a-Saron,"οἵτινες (which-ones) ἐπέστρεψαν (they-beturned-upon) ἐπὶ (upon) τὸν (to-the-one) κύριον. (to-Authority-belonged)
9:35. et viderunt illum omnes qui habitabant Lyddae et Saronae qui conversi sunt ad DominumAnd all that dwelt at Lydda and Saron saw him: who were converted to the Lord.
35. And all that dwelt at Lydda and in Sharon saw him, and they turned to the Lord.
9:35. And all who were living in Lydda and Sharon saw him, and they were converted to the Lord.
9:35. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.
And all that dwelt at Lydda and Saron saw him, and turned to the Lord:

35: И видели его все, живущие в Лидде и в Сароне, которые и обратились к Господу.
9:35  καὶ εἶδαν αὐτὸν πάντες οἱ κατοικοῦντες λύδδα καὶ τὸν σαρῶνα, οἵτινες ἐπέστρεψαν ἐπὶ τὸν κύριον.
9:35. et viderunt illum omnes qui habitabant Lyddae et Saronae qui conversi sunt ad Dominum
And all that dwelt at Lydda and Saron saw him: who were converted to the Lord.
9:35. And all who were living in Lydda and Sharon saw him, and they were converted to the Lord.
9:35. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: "И видели его все", т. е. исцеленным, которого прежде знали расслабленным.

"В Сароне..." С именем Сарона известны и местечко, и долина, прилегающая к морю (от Кесарии Стратоновой до Иоппии), плодоносная и потому густо населенная. Возможно разуметь здесь и то, и другое.
Adam Clarke: Commentary on the Bible - 1831
9:35: All that dwelt in Lydda and Saron saw him - Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians.
Albert Barnes: Notes on the Bible - 1834
9:35: And all - The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive Rev_ival of religion.
Saron - This was the champaign, or open country, usually mentioned by the name of "Sharon" in the Old Testament, 1 Ch Act 9:16; Act 27:29; Ca. Act 2:1; Isa 33:9. It was a region of extraordinary fertility, and the name was almost proverbial to denote "any country of great beauty and fertility." Compare Isa 33:9; Isa 35:2; Isa 65:10. It was situated south of Mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. Lydda was situated in this region.
Turned to the Lord - Were converted; or received the Lord Jesus as the Messiah, Act 11:21; Co2 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:35: all: Act 4:4, Act 5:12-14, Act 6:7, Act 19:10, Act 19:20; Psa 110:3; Isa 66:8
Saron: Ch1 5:16
turned: Act 9:42, Act 11:21, Act 15:19, Act 26:18-20; Deu 4:30; Psa 22:27; Isa 31:6; Lam 3:40; Hos 12:6, Hos 14:2; Joe 2:13; Luk 1:16, Luk 1:17; Co2 3:16; Th1 1:9, Th1 1:10
Geneva 1599
9:35 And all that dwelt at (o) Lydda and Saron saw him, and turned to the Lord.
(o) Lydda was a city of Palestine, and Saron a first-class country, and a place which was excellent for grazing, between Caesarea of Palestine and Mount Tabor, and the lake of Gennesaret, which goes far beyond Joppa.
John Gill
9:35 And all that dwelt at Lydda and Saron,.... Saron, which is here joined to Lydda, is the name of a fruitful country on the borders of the Mediterranean sea, between Joppa and Caesarea, beginning at Lydda. There were two countries in the land of Israel called Saron, as Jerom observes (n); there was one between Mount Tabor, and the lake of Tiberias; and there was another which reached from Caesarea of Palestine, to the town of Joppa; the former was inhabited by the Gadites, and was beyond Jordan, 1Chron 5:16 the other was on this side Jordan, near Lydda. And this is what is here meant; and of which the same writer elsewhere says (o), the whole country by Joppa and Lydda is called Saron, in which are large and fruitful fields; and on Is 65:10 which the Vulgate Latin renders, "and the plains shall be for folds of flocks", he observes, that "Sharon", in the Hebrew text, is put for plains or champaign country; and adds, all the country about Lydda, Joppa, and Jamnia, is fit to feed flocks: and agreeably to this, in Jewish writings, the calves of Sharon (p) are spoken of as the best; and the word is by the commentators of the Misna interpreted (q) by "a plain", or champaign country; for this was not the name of a single town or city, but of a country, bordering on Lydda, and the above mentioned places; in which were several towns and villages, and the inhabitants of those that were nearest Lydda are here designed. It was such a fruitful and delightful country, that the Targum on Song 2:1 has rendered it by the garden of Eden: it had its name either from "Shur", which signifies to behold afar off, from the fine and large prospect that might be taken on it; or from "Shar", which signifies the navel, because it was a valley or plain surrounded on every side with mountains and hills: it abounded in flowers and fruits; hence mention is made of the rose of Sharon, Song 2:1 and in vines; hence we frequently read of the wine of Saron (r), and which was so very good, that they mixed two parts of water with one of wine (s). It was a country, the Jews say (t), whose earth was not fit to make bricks of; and therefore houses made of them did not stand long, but needed repairing often in seven years: hence the high priest, on the day of atonement, used to pray for the Saronites, that their houses might not become their graves (u). Now when the inhabitants of this place, as well as of Lydda,
saw him; that is, Aeneas, made whole, who had been ill of a palsy, and had kept his bed eight years, they were so impressed with it, that it issued in their conversion:
and turned to the Lord: they believed in Christ, embraced his Gospel preached by Peter, professed faith in him, and submitted to his ordinances; being turned by powerful efficacious grace, they turned their feet to keep his testimonies.
(n) De locis Hebraicis, fol. 94. M. (o) Comment. in Isa. xxxiii. 9. (p) Misn. Bava Kama, c. 10. sect. 9. (q) Maimon. & Bartenora in Misn. Bava Bathra, c. 6. sect. 2. (r) Misn. Nidda, c. 2. sect. 7. (s) T. Bab Sabbat, fol. 77. 1. (t) Gloss. in T. Bab. Sota, fol. 43. 1. (u) T. Hieros. Sota, fol. 23. 1. Vajikra Rabba, sect. 20. fol. 161. 4.
John Wesley
9:35 Lydda was a large town, one day's journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness.
Robert Jamieson, A. R. Fausset and David Brown
9:35 all that dwelt at Lydda and Saron--(or "Sharon," a rich vale between Joppa and CÃ&brvbr;sarea).
saw him, and turned to the Lord--that is, there was a general conversion in consequence.
9:369:36: Եւ ՚ի Յոպպէ էր կի՛ն ոմն աշակերտեալ՝ անուն Տաբիթայ, որ անուանեալ կոչի Այծեմնիկ. սա էր լի՛ գործովք բարեօք եւ ողորմութեա՛մբք զոր առնէր[2331]։ [2331] ՚Ի լուս՛՛. Որ թարգմանեալ կոչի. համաձայն բազմաց ՚ի բնաբ՛՛։
37. Պատահեց, որ այն օրերին նա հիւանդացաւ ու մեռաւ. նրան լողացրին եւ դրեցին վերնատունը:
36 Յոպպէի մէջ աշակերտ եղած կին մը կար, անունը Տաբիթա, որ կը թարգմանուի Այծեմնիկ. ասիկա լեցուած էր բարի գործերով ու ողորմութիւններով որոնք ինք կ’ընէր։
Եւ ի Յոպպէ էր կին ոմն աշակերտեալ անուն Տաբիթա, (որ թարգմանեալ կոչի Այծեմնիկ.) սա էր լի գործովք բարեօք եւ ողորմութեամբք զոր առնէր:

9:36: Եւ ՚ի Յոպպէ էր կի՛ն ոմն աշակերտեալ՝ անուն Տաբիթայ, որ անուանեալ կոչի Այծեմնիկ. սա էր լի՛ գործովք բարեօք եւ ողորմութեա՛մբք զոր առնէր[2331]։
[2331] ՚Ի լուս՛՛. Որ թարգմանեալ կոչի. համաձայն բազմաց ՚ի բնաբ՛՛։
37. Պատահեց, որ այն օրերին նա հիւանդացաւ ու մեռաւ. նրան լողացրին եւ դրեցին վերնատունը:
36 Յոպպէի մէջ աշակերտ եղած կին մը կար, անունը Տաբիթա, որ կը թարգմանուի Այծեմնիկ. ասիկա լեցուած էր բարի գործերով ու ողորմութիւններով որոնք ինք կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:3636: В Иоппии находилась одна ученица, именем Тавифа, что значит: 'серна'; она была исполнена добрых дел и творила много милостынь.
9:36  ἐν ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι ταβιθά, ἣ διερμηνευομένη λέγεται δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει.
9:36. Ἐν (In) Ἰόππῃ (unto-an-Ioppe) δέ (moreover) τις (a-one) ἦν (it-was) μαθήτρια (a-learneress) ὀνόματι (unto-a-name) Ταβειθά, (a-Tabeitha,"ἣ (which) διερμηνευομένη (being-explained-through-of) λέγεται (it-be-forthed) Δορκάς: (a-Dorkas) αὕτη (the-one-this) ἦν (it-was) πλήρης (repleted) ἔργων (of-works) ἀγαθῶν ( of-good ) καὶ (and) ἐλεημοσυνῶν (of-compassionatenesses) ὧν ( of-which ) ἐποίει. (it-was-doing-unto)
9:36. in Ioppe autem fuit quaedam discipula nomine Tabitas quae interpretata dicitur Dorcas haec erat plena operibus bonis et elemosynis quas faciebatAnd in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did.
36. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
9:36. Now in Joppa there was a certain disciple named Tabitha, which in translation is called Dorcas. She was filled with the good works and almsgiving that she was accomplishing.
9:36. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did:

36: В Иоппии находилась одна ученица, именем Тавифа, что значит: 'серна'; она была исполнена добрых дел и творила много милостынь.
9:36  ἐν ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι ταβιθά, ἣ διερμηνευομένη λέγεται δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει.
9:36. in Ioppe autem fuit quaedam discipula nomine Tabitas quae interpretata dicitur Dorcas haec erat plena operibus bonis et elemosynis quas faciebat
And in Joppe there was a certain disciple named Tabitha, which by interpretation is called Dorcas. This woman was full of good works and almsdeeds which she did.
9:36. Now in Joppa there was a certain disciple named Tabitha, which in translation is called Dorcas. She was filled with the good works and almsgiving that she was accomplishing.
9:36. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-37: "В Иоппии..." - ныне Яффа, древний торговый приморский город к северо-западу от Иерусалима.

"Ученица", т. е. христианка. Была ли она девица, или вдовица, или замужняя, из рассказа не видно. Возможно, что это была вдовица, судя по благотворениям преимущественно вдовицам (39: ст. ).

"Тавифа, что значит Серна..." - это было не прозвище, а собственное женское имя, встречающееся и у греков, и у Флавия, и у раввинов. По своей красоте, грациозности и выразительности глаз серна вообще у восточных народов являлась символом женской красоты, почему и сделалась собственным женским именем, подобно мужскому - Лев.

"В те дни...", когда Петр находится в Лидде.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Tabitha Raised to Life.
36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner.

Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former--the raising of Tabitha to life when she had been for some time dead. Here is,

I. The life, and death, and character of Tabitha, on whom this miracle was wrought, v. 36, 37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Prov. v. 19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She devised liberal things, Isa. xxxii. 8. Her hands were full of good employment; she made a business of doing good, was never idle, having learned to maintain good works (Tit. iii. 8), to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker: Non magna loquimur, sed vivimus--We do not talk great things, but we live them. Among other good works, she was remarkable for her alms--deeds, which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms--deeds which she did. Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms--deeds, hon epoiei--which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms--deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, 2 Cor. viii. 11; ix. 7. This is the life and character of a certain disciple,; and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples indeed, John xv. 8. 4. She was removed in the midst of her usefulness (v. 37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Ps. xli. 1, 3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, 2 Tim. i. 18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est--the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.

II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, v. 38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus--a physician after death, is an absurdity, but not Post mortem apostolus--an apostle after death.

III. The posture in which he found the survivors, when he came to them (v. 30): Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, 1 Cor. ix. 19. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were,

1. Commending the deceased--a good work, when there was that in them which was truly commendable, and worthy of imitation, and when it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job xxxi. 20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whether the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Eccl. vii. 21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubtless there were other instances of her alms--deeds which she did, but this was now produced; she did, as it should seem with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him (Isa. lviii. 7), and not think it enough to say, Be ye warmed, James ii. 15, 16. (2.) What a grateful sense the poor had of her kindness: They showed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed who have kindness shown them and will not make at least an acknowledgment of it, by showing the kindness that is done them, as these widows here did. Those who receive alms are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, when God and the poor have thus had their due, she makes herself coverings of tapestry and her own clothing is silk and purple, Prov. xxxi. 19-22.

2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They need not weep for her; she is taken from the evil to come, she rests from her labours and her works follow her, besides those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while she was with them, but now she is gone from them, and this is their grief. Those that are charitable will find that the poor they have always with them; but it is well if those that are poor find that they have always the charitable with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this piece of gratitude is owing to them, to pray for their recovery, that, if it be the will of God, those may be spared to live who can ill be spared to die.

IV. The manner in which she was raised to life. 1. Privately: She was laid in the upper room where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Matt. ix. 25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. 2. By prayer. In his healing Eneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's with the submission of a servant, who is under direction, and therefore he knelt down and prayed. 3. By the word, a quickening word, a word which is spirit and life: He turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest we should stagger at the promise, Rom. iv. 19, 20. But, when he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, ch. xxvi. 18. When she saw Peter, she sat up, to show that she was really and truly alive; and (v. 41) he gave her his hand and lifted her up, not as if she laboured under any remaining weakness, but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (v. 41); to them he presented her, as Elijah (1 Kings xvii. 23), and Elisha (2 Kings iv. 36), and Christ (Luke vii. 15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.

V. The good effect of this miracle. 1. Many were by it convinced of the truth of the gospel, that is was from heaven, and not of men, and believed in the Lord, v. 42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and, it being a town of seafaring men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to confirm a divine revelation. 2. Peter was hereby induced to continue some time in this city, v. 43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, Rom. xii. 16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service, which is recorded in the next chapter; for those that humble themselves shall be exalted.
Adam Clarke: Commentary on the Bible - 1831
9:36: Now there was at Joppa - This was a sea-port town on the coast of the Mediterranean Sea, about a day's journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Jos 19:46. It is at present called Jaffa, and is still a place of considerable note.
A certain disciple named Tabitha - This word is more properly Syriac than Hebrew. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word tabio, and the feminine tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas.
This woman was full of good works - She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.
Albert Barnes: Notes on the Bible - 1834
9:36: At Joppa - This was a seaport town situated on the Mediterranean, in the tribe of Dan, about 30 miles south of Caesarea, and 45 northwest of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbor was poor, it hind considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre Ch2 2:16, and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory jutting out into the sea, rising to the height of about 150 feet above its level, and offering on all sides picturesque and varied prospects. "It owes its existence to the low ledge of rocks which extends into the sea from the extremity of the little cape on which the city stands, and forms a small harbor. Insignificant as it is, and insecure, yet there being no other on all this coast, it was sufficient to cause a city to spring up around it even in the earliest times, and to sustain its life through numberless changes of dynasties, races, and religions down to the present hour. It was, in fact, the only harbor of any notoriety possessed by the Jews throughout the greater part of their national existence. To it the timber for both the temples of Jerusalem was brought from Lebanon, and no doubt a lucrative trade in cedar and pine was always carried on through it with the nations who had possession of the forests of Lebanon. Through it also nearly all the foreign commerce of the Jews was conducted until the artificial port of Caesarea was built by Herod. Here Jonah came to find a ship in which to flee from the presence of the Lord, and from it he sailed for Tarshish.
"Twenty-five years ago the inhabitants of city and gardens were about 6000; now there must be 15, 000 at least, and commerce has increased at even a greater ratio. Several sources of prosperity account for the existence and rapid increase of Jaffa. It is the natural landing-place of pilgrims to Jerusalem, both Christians and Jews, and they have created a considerable trade. The Holy City itself has also been constantly rising in importance during the present generation. Then there are extensive soap factories, not only here, but in Ramleh, Lydd, Nablus, and Jerusalem, much of which is exported from this port to all the cities along the coast, to Egypt, and even to Asia Minor through Tarsus. The fruit trade from Jaffa is likewise quite considerable, and lately there have been large shipments of grain to Europe. Add to this that silk is now being cultivated extensively along the river 'Aujeh, and in the gardens about the city, and the present prosperity of Jaffa is fully explained.
"Jaffa is celebrated in modern times for her gardens and orchards of delicious fruit more than for anything else. They are very extensive, flourishing, and profitable, but their very existence depends upon the fact that water to any amount can be procured in every garden, and at a moderate depth. The entire plain seems to cover a river of vast breadth, percolating through the sand en route to the sea. A thousand Persian wheels working night and day produce no sensible diminution, and this exhaustible source of wealth underlies the whole territory of the Philistines down to Gaza at least, and probably much further south.
"The fruits of Jaffa are the same as those of Sidon, but with certain variations in their character. Sidon has the best bananas, Jaffa furnishes the best pomegranates. The oranges of Sidon are more juicy and of a richer flavor than those of Jaffa; hut the latter hang on the trees much later, and will bear to be shipped to distant regions. They are therefore more valuable to the producer. It is here only that you see in perfection fragrant blossoms encircling golden fruit. In March and April these Jaffa gardens are indeed enchanting. The air is overloaded with the mingled spicery of orange, lemon, apple, apricot, quince, plum, and china trees in blossom. The people then frequent the groves, sit on mats beneath their grateful shade, sip coffee, smoke the argela, sing, converse, or sleep, as best suits their individual idiosyncrasies, until evening, when they slowly return to their homes in the city. To us of the restless West, this way of making kaif soon wearies by its slumberous monotony, but it is Elysium to the Arabs.
"I have been strolling along the streets, or rather street of Jaffa, for there seems to be but one, and a more crowded thoroughfare I never saw. I had to force my way through the motley crowd of busy citizens, wild Arabs, foreign pilgrims, camels, mules, horses, and donkeys. Then what a strange rabble outside the gate, noisy, quarrelsome, ragged, and filthy! Many are blind, or at least have some painful defect about their eyes, and some are leprous. The peasants hereabout must be very poor, to judge by their rags and squalid appearance. I was reminded of Dorcas and the widows around Peter exhibiting the coats and garments which that benevolent lady had made, and I devoutly hoped she might be raised again, at least in spirit, for there is need of a dozen Dorcas societies in Jaffa at the present time. "The Land and the Book" (Thomson), vol. 2, pp. 271-281.
Tabitha - This word is properly Syriac, and means literally the "gazelle" or "antelope." The name became an appellation of a female, probably on account of the beauty of its form. "It is not unusual in the East to give the names of beautiful animals to young women" (Clark). Compare Sol 2:9; Sol 4:5.
Dorcas - A Greek word signifying the same as Tabitha. Our word "doe" or "roe" answers to it in signification.
Full of good works - Distinguished for good works. Compare Ti1 2:10; Tit 2:7.
And almsdeeds - Acts of kindness to the poor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:36: Joppa: Act 10:5; Ch2 2:16; Ezr 3:7; Jon 1:3
Dorcas: or, Doe or, Roe, Pro 5:19; Sol 2:9, Sol 3:5, Sol 8:14
full: Joh 15:5, Joh 15:8; Eph 2:10; Phi 1:11; Col 1:10; Th1 4:10; Ti1 2:9, Ti1 2:10, Ti1 5:10; Tit 2:7, Tit 2:14, Tit 3:8; Heb 13:21; Jam 1:27
almsdeeds: Act 10:4, Act 10:31
Geneva 1599
9:36 (11) Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
(11) Peter clearly declares, by raising up a dead body through the name of Christ, that he preaches the glad tidings of life.
John Gill
9:36 Now there was at Joppa,.... The same with Japho, Josh 19:46 a sea port town in the tribe of Dan, said by some historians (w) to be a very ancient one, even before the flood. It is now called Jaffa, and its name, in the Hebrew tongue, signifies beauty: some say it had its name from Jope, the daughter of Aeolus, the wife of Cepheus, the founder of it; and others derive it from the name of Japhet, because it looks towards Europe, which is inhabited by the sons of Japhet. It was built upon a hill, as Pliny (x) says; and so high, as Strabo (y) reports, that Jerusalem, the metropolis of Judea, might be seen from thence, which was distant from it forty miles; as may be concluded from what Jerom, (z) says, who lived at Bethlehem many years: his words are; from Joppa, to our little village Bethlehem, are forty six miles; now Bethlehem was six miles distant from Jerusalem, to the south of it, and Joppa was to the west of it. The place is well known by Jonah's taking ship there, and going for Tarshish, when he was cast into the sea, and devoured by a fish; from whence the Ionian sea might have its name: and this was the occasion of the fable of Andromeda being exposed to a fish of a prodigious size at this place; the bones of which, Pliny (a) relates, were brought to Rome from hence, being forty foot long; and, the stones, to which she was bound, Jerom (b) says, were shown in his time on this shore: and here also, the inhabitants report, may be seen some stones in the sea, on which Peter stood and fished, when he dwelt in this place.
A certain disciple, called Tabitha; this was a woman's name, the masculine name was Tabi. R. Gamaliel had a manservant of this name (c), and also a maidservant, whose name was Tabitha (d); yea, every maidservant of his was called mother Tabitha, and every manservant father Tabi (e):
which by interpretation is called Dorcas; which signifies a roe in the Greek language, as Tabitha does in the Syriac:
this woman was full of good works; was constantly employed in doing good; her works were both many and good:
and alms deeds which she did; she was very kind and beneficent to the poor; she wrought with her hands much for their sakes, as appears by what follows.
(w) Mela, l. 1. Solin. Polyhistor. c. 47. Plin. Nat. Hist. l. 5. c. 13. (x) Nat. Hist. ib. (y) Geograph. l. 16. (z) Epist. ad Dardanum, Tom. 3, fol. 23. K. (a) Nat. Hist. l. 9. c. 5. (b) Comment. in Jonam, c. 1. v. 3. (c) Misn. Beracot, c. 2. sect. 7. (d) T. Hieros. Nidda, fol. 49. 4. Vajikra Rabba, sect. 19. fol. 160. 4. (e) Massecheth Semachot, c. 1. sect. 13.
John Wesley
9:36 Tabitha, which is by interpretation Dorcas - She was probably a Hellenist Jew, known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language, Dorcas. They are both words of the same import, and signify a roe or fawn.
Robert Jamieson, A. R. Fausset and David Brown
9:36 at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.
Tabitha . . . Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.
full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.
9:379:37: Եւ եղեւ յաւուրսն յայնոսիկ հիւանդանալ նմա եւ մեռանե՛լ. լուացի՛ն զնա՝ եւ եդին ՚ի դստիկոնի՛ անդ.
38. Եւ Լիւդդան Յոպպէին մօտիկ էր. երբ աշակերտները լսեցին, թէ Պետրոսը այնտեղ է, երկու մարդ ուղարկեցին նրա մօտ՝ աղաչելու, որ անյապաղ իրենց մօտ գայ:
37 Այն օրերը ինք հիւանդացաւ ու մեռաւ։ Լուացին զանիկա եւ վերը սենեակ մը դրին։
Եւ եղեւ յաւուրսն յայնոսիկ հիւանդանալ նմա եւ մեռանել. լուացին զնա եւ եդին ի դստիկոնի անդ:

9:37: Եւ եղեւ յաւուրսն յայնոսիկ հիւանդանալ նմա եւ մեռանե՛լ. լուացի՛ն զնա՝ եւ եդին ՚ի դստիկոնի՛ անդ.
38. Եւ Լիւդդան Յոպպէին մօտիկ էր. երբ աշակերտները լսեցին, թէ Պետրոսը այնտեղ է, երկու մարդ ուղարկեցին նրա մօտ՝ աղաչելու, որ անյապաղ իրենց մօտ գայ:
37 Այն օրերը ինք հիւանդացաւ ու մեռաւ։ Լուացին զանիկա եւ վերը սենեակ մը դրին։
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9:3737: Случилось в те дни, что она занемогла и умерла. Ее омыли и положили в горнице.
9:37  ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν [αὐτὴν] ἐν ὑπερῴῳ.
9:37. ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἐκείναις (unto-the-ones-thither) ἀσθενήσασαν (to-having-un-vigored-unto) αὐτὴν (to-it) ἀποθανεῖν: (to-have-had-died-off) λούσαντες ( having-bathed ) δὲ (moreover) ἔθηκαν (they-placed) ἐν (in) ὑπερῴῳ, (unto-en-overed,"
9:37. factum est autem in diebus illis ut infirmata moreretur quam cum lavissent posuerunt eam in cenaculoAnd it came to pass in those days that she was sick and died. Whom when they had washed, they laid her in an upper chamber.
37. And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber.
9:37. And it happened that, in those days, she became ill and died. And when they had washed her, they laid her in an upper room.
9:37. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid [her] in an upper chamber.
And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid [her] in an upper chamber:

37: Случилось в те дни, что она занемогла и умерла. Ее омыли и положили в горнице.
9:37  ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν [αὐτὴν] ἐν ὑπερῴῳ.
9:37. factum est autem in diebus illis ut infirmata moreretur quam cum lavissent posuerunt eam in cenaculo
And it came to pass in those days that she was sick and died. Whom when they had washed, they laid her in an upper chamber.
9:37. And it happened that, in those days, she became ill and died. And when they had washed her, they laid her in an upper room.
9:37. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid [her] in an upper chamber.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:37: She was sick, and died - Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness.
Whom when they had washed - Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus: -
Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς,
Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚα
Πατροκλον λουσειαν -
Και τοτε δη λουσαν τε, και ηλειψαν λιπ' ελαιῳ
- Iliad xviii. 343.
"So saying, he bade his train surround with fire
A tripod huge, that they might quickly cleanse
Patroclus from all stains of clotted gore.
They on the blazing hearth a tripod placed,
Infused the water, thrust dry wood beneath,
And soon the flames, encompassing around
Its ample belly, warm'd the flood within.
Soon as the water in the singing brass
Simmer'd, they bathed him, and with limpid oil Anointed.
They stretch'd him on his bed, then cover'd him
From head to feet with linen texture light,
And with a wide unsullied mantle last."
Cowper.
The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him: -
Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως·
Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι
Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι
Il. xviii. 338.
- "Mean time, among
My lofty galleys thou shalt lie, with tears
Mourn'd day and night, by Trojan captives fair
And Dardan, compassing thy bier around."
Cowper.
A similar description is given by Virgil of the funeral obsequies of Misenus, Aeneid vi. ver. 212.
Nec minus interea Misenum in littore Teucri
Flebant, et cineri ingrato suprema ferebant.
Pars calidos latices et aena undantia flammis
Expediunt, corpusque lavant frigentis et ungunt
Fit gemitus: tum membra toro defleta reponunt,
Purpureasque super vestes, velamina nota,
Conjiciunt, etc.
"Meanwhile, the Trojan troops, with weeping eyes,
To dead Misenus pay his obsequies.
First from the ground a lofty pile they rear
Of pitch-trees, oaks, and pines, and unctuous fir:
The fabric's front with cypress twigs they strew;
And stick the sides with boughs of baleful yew;
The topmost part his glitt'ring arms adorn:
Warm waters then, in brazen cauldrons borne,
Are pour'd to wash his body, joint by joint;
And fragrant oils the stiffen'd limbs anoint.
With groans and cries Misenus they deplore.
Then on a bier with purple cover'd o'er
The breathless body, thus bewail'd, they lay."
Dryden.
These rites, in many respects, resemble those still used among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes on Gen 50:2 (note). The primitive Christians washed the bodies of their dead not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead.
Albert Barnes: Notes on the Bible - 1834
9:37: Whom, when they had washed - Among most people it has been customary to wash the body before it is buried or burned. They prepared her in the usual manner for interment.
In an upper chamber - See the notes on Act 1:13. There is no evidence that they expected that Peter would raise her up to life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: she was: Joh 11:3, Joh 11:4, Joh 11:36, Joh 11:37
in an: Act 1:13, Act 20:8; Mar 14:15
John Gill
9:37 And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near:
that she was sick and died; fell ill with some disorder, and died of it:
whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs (f),
"they do all the necessaries for the dead (on the sabbath), they anoint him, "and they wash him";''
yet that of Maimonides deserves some notice (g);
"it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.''
This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it (h): and this has been the custom of other nations, if not of all nations: the custom with the Turks is this (i); the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus (k) reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother (l). It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed (m):
they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on Mk 2:4, and such there were in Lydda; See Gill on Acts 1:13 and such there were in Lydda; Acts 9:32.
(f) Misn. Sabbat, c. 23. sect. 5. (g) Hilch. Ebel, c. 5. sect. 4. (h) Buxtorf. Synagog. Jud. c. 49. p. 699, 700. Leo Modena's History of the Rites, &c. of the Jews, par. 5. c. 8. (i) Bobovius de Visitat. Aegrot. p. 18. Georgievitz de Turc. Moribus, p. 36. (k) Hist. Ethiop. l. 3. c. 6. (l) Vid. Kirchmannum de Funeribus Roman. l. 1. c. 7. (m) Sperling de Baptismo Ethnicorum, c. 4. p. 26, 27.
Robert Jamieson, A. R. Fausset and David Brown
9:37 when they had washed--according to the custom of civilized nations towards the dead.
in an--rather, "the"
upper chamber--(compare 3Kings 17:19).
9:389:38: եւ մե՛րձ էր Լիւդիայ ՚ի Յոպպէ. աշակերտացն լուեալ եթէ Պետրոս ա՛նդ է, առաքեցին երկուս արս առ նա, աղաչել՝ զի մի՛ դանդաղեսցի գալ առ նոսա[2332]։ [2332] Ոմանք. Լիդիա. կամ՝ Լւդդա... թէ Պետրոս... երկու... զի մի՛ դան՛՛։
39. Եւ Պետրոսը վեր կացաւ ու եկաւ նրանց հետ: Երբ հասաւ, նրան վերնատուն բարձրացրին: Ու բոլոր այրիները շրջապատեցին նրան. լալիս էին եւ ցոյց տալիս, թէ որքան հագուստներ եւ զգեստներ էր կարել տուել Այծեմնիկը իրենց համար:
38 Ու Լիւդդիա Յոպպէի մօտ էր, ուստի աշակերտները լսելով թէ Պետրոս հոն է, անոր երկու մարդ ղրկեցին, աղաչելով որ չուշանայ եւ իրենց գայ։
Եւ մերձ էր Լիւդդա ի Յոպպէ. աշակերտացն լուեալ եթէ Պետրոս անդ է, առաքեցին երկուս արս առ նա աղաչել զի մի՛ դանդաղեսցի գալ առ նոսա:

9:38: եւ մե՛րձ էր Լիւդիայ ՚ի Յոպպէ. աշակերտացն լուեալ եթէ Պետրոս ա՛նդ է, առաքեցին երկուս արս առ նա, աղաչել՝ զի մի՛ դանդաղեսցի գալ առ նոսա[2332]։
[2332] Ոմանք. Լիդիա. կամ՝ Լւդդա... թէ Պետրոս... երկու... զի մի՛ դան՛՛։
39. Եւ Պետրոսը վեր կացաւ ու եկաւ նրանց հետ: Երբ հասաւ, նրան վերնատուն բարձրացրին: Ու բոլոր այրիները շրջապատեցին նրան. լալիս էին եւ ցոյց տալիս, թէ որքան հագուստներ եւ զգեստներ էր կարել տուել Այծեմնիկը իրենց համար:
38 Ու Լիւդդիա Յոպպէի մօտ էր, ուստի աշակերտները լսելով թէ Պետրոս հոն է, անոր երկու մարդ ղրկեցին, աղաչելով որ չուշանայ եւ իրենց գայ։
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9:3838: А как Лидда была близ Иоппии, то ученики, услышав, что Петр находится там, послали к нему двух человек просить, чтобы он не замедлил придти к ним.
9:38  ἐγγὺς δὲ οὔσης λύδδας τῇ ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες, μὴ ὀκνήσῃς διελθεῖν ἕως ἡμῶν.
9:38. ἐγγὺς (near) δὲ (moreover) οὔσης (of-being) Λύδδας (of-a-Ludda) τῇ (unto-the-one) Ἰόππῃ (unto-an-Ioppe,"οἱ (the-ones) μαθηταὶ (learners) ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) Πέτρος (a-Petros) ἐστὶν (it-be) ἐν (in) αὐτῇ (unto-it,"ἀπέστειλαν (they-set-off) δύο (to-two) ἄνδρας (to-men) πρὸς (toward) αὐτὸν (to-it) παρακαλοῦντες ( calling-beside-unto ,"Μὴ (Lest) ὀκνήσῃς (thou-might-have-slowed-unto) διελθεῖν (to-have-had-came-through) ἕως (unto-if-which) ἡμῶν: (of-us)
9:38. cum autem prope esset Lydda ab Ioppe discipuli audientes quia Petrus esset in ea miserunt duos viros ad eum rogantes ne pigriteris venire usque ad nosAnd forasmuch as Lydda was nigh to Joppe, the disciples, hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them.
38. And as Lydda was nigh unto Joppa, the disciples, hearing that Peter was there, sent two men unto him, entreating him, Delay not to come on unto us.
9:38. Now since Lydda was close to Joppa, the disciples, upon hearing that Peter was there, sent two men to him, asking him: “Do not be slow in coming to us.”
9:38. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring [him] that he would not delay to come to them.
And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring [him] that he would not delay to come to them:

38: А как Лидда была близ Иоппии, то ученики, услышав, что Петр находится там, послали к нему двух человек просить, чтобы он не замедлил придти к ним.
9:38  ἐγγὺς δὲ οὔσης λύδδας τῇ ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες, μὴ ὀκνήσῃς διελθεῖν ἕως ἡμῶν.
9:38. cum autem prope esset Lydda ab Ioppe discipuli audientes quia Petrus esset in ea miserunt duos viros ad eum rogantes ne pigriteris venire usque ad nos
And forasmuch as Lydda was nigh to Joppe, the disciples, hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them.
9:38. Now since Lydda was close to Joppa, the disciples, upon hearing that Peter was there, sent two men to him, asking him: “Do not be slow in coming to us.”
9:38. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring [him] that he would not delay to come to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: "Ученики...", т. е. христиане, опечаленные смертью столь добродетельной женщины. Для чего было посылать к Петру уже после смерти Тавифы? Очевидно, посылавшие питали некоторую, может быть, смутную надежду, что Тот, Кто воззвал и четверодневного Лазаря из гроба, может подобное же чудо совершить и опять через достойнейшего ученика Своего.
Adam Clarke: Commentary on the Bible - 1831
9:38: Sent unto him - desiring - that he would not delay to come - Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead; for none of the apostles had as yet raised any; and if God did not choose to restore Stephen to life, this favor could not be reasonably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the απεϚειλαν of the text.
Albert Barnes: Notes on the Bible - 1834
9:38: Was neigh to Joppa - See the notes on Act 9:32.
They sent unto him ... - Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible that they expected he would restore her to life; but as this is not mentioned; as the apostles had as yet raised up no one from the dead; as even Stephen had not been restored to life, we have no authority for assuming, or supposing, that they had formed any such expectation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: Lydda: Act 9:32, Act 9:36
desiring: Kg2 4:28-30
delay: or, be grieved
John Gill
9:38 And forasmuch as Lydda was nigh to Joppa,.... Some say it was six miles distant, but it must be eight; since from Jerusalem to Joppa were forty miles, and from Jerusalem to Lydda thirty two, and therefore it must be eight miles from thence to Joppa:
and the disciples had heard that Peter was there; and also no doubt that he had healed Aeneas of his palsy, and which might induce them to do as follows:
they sent unto him two men; very likely of their own company or church; for it is certain here were disciples or believers in Christ, and very likely were formed into a church state; these seem to be converts under Philip's ministry, who when he went from Azotus, preached in all the cities, and so in Joppa, till he came to Caesarea, Acts 8:40 though we read nothing in ecclesiastical history of this church at Joppa, until the fifth century, when it appears there was a church in that place (n); and in the same century we read of Fidus bishop of Joppa, that was present in the synod held at Ephesus, anno 431 and in the sixth century of Elias bishop of the same place, in the council at Jerusalem, anno 536 (o) and in the same century a bishop of the church here assisted in the synod of Rome and Constantinople (p).
desiring him, that he would not delay to come to them; they entreated he would not refuse to come, and think it too great a burden on him, or make any difficulty about it, or show any aversion to it; but that he would with all readiness and cheerfulness, and without delay immediately come unto them; for the case they wanted him for required speed and haste.
(n) Magdeburg. Hist. Eccles. cent. 5. c. 2. p. 2. (o) Reland. Palestina Illustrata, l. 3. p. 867. (p) Magdeburg. ib. cent. 6. c. 2. p. 3.
John Wesley
9:38 The disciples sent to him - Probably none of those at Joppa had the gift of miracles. Nor is it certain that they expected a miracle from him.
Robert Jamieson, A. R. Fausset and David Brown
9:38 the disciples sent unto Peter--showing that the disciples generally did not possess miraculous gifts [BENGEL].
9:399:39: Եւ յարուցեալ Պետրոս ե՛կն ընդ նոսա. զոր իբրեւ եկն՝ հանի՛ն ՚ի վերնատունն, եւ կացի՛ն շուրջ զնովաւ այրիքն ամենայն. լայի՛ն եւ ցուցանէի՛ն զձորձս եւ զհանդերձս, որչափ առնէր նոցա Այծեմնիկն[2333]։ [2333] Ոմանք. Եկն առ նոսա։ Ոսկան. Որ իբրեւ եկն։
40. Պետրոսը բոլորին դուրս հանելով՝ ծնրադրեց, աղօթք արեց եւ, դառնալով մարմնին, ասաց. «Տաբիթա՛, յանուն Տէր Յիսուս Քրիստոսի վե՛ր կաց կանգնիր»: Եւ նա բացեց իր աչքերը ու Պետրոսին տեսնելով՝ ուղիղ նստեց:
39 Պետրոս ալ ելաւ անոնց հետ եկաւ։ Երբ եկաւ, վերի սենեակը հանեցին զանիկա։ Բոլոր որբեւայրիները անոր բոլորտիքը կայնեցան, կու լային ու կը ցուցնէին այն բաճկոնները եւ հանդերձները, որոնք Այծեմնիկ կը շինէր, երբ իրենց հետ էր։
Եւ յարուցեալ Պետրոս եկն ընդ նոսա, զոր իբրեւ եկն` հանին ի վերնատունն. եւ կացին շուրջ զնովաւ այրիքն ամենայն, լային եւ ցուցանէին զձորձս եւ զհանդերձս, որչափ առնէր նոցա Այծեմնիկն:

9:39: Եւ յարուցեալ Պետրոս ե՛կն ընդ նոսա. զոր իբրեւ եկն՝ հանի՛ն ՚ի վերնատունն, եւ կացի՛ն շուրջ զնովաւ այրիքն ամենայն. լայի՛ն եւ ցուցանէի՛ն զձորձս եւ զհանդերձս, որչափ առնէր նոցա Այծեմնիկն[2333]։
[2333] Ոմանք. Եկն առ նոսա։ Ոսկան. Որ իբրեւ եկն։
40. Պետրոսը բոլորին դուրս հանելով՝ ծնրադրեց, աղօթք արեց եւ, դառնալով մարմնին, ասաց. «Տաբիթա՛, յանուն Տէր Յիսուս Քրիստոսի վե՛ր կաց կանգնիր»: Եւ նա բացեց իր աչքերը ու Պետրոսին տեսնելով՝ ուղիղ նստեց:
39 Պետրոս ալ ելաւ անոնց հետ եկաւ։ Երբ եկաւ, վերի սենեակը հանեցին զանիկա։ Բոլոր որբեւայրիները անոր բոլորտիքը կայնեցան, կու լային ու կը ցուցնէին այն բաճկոնները եւ հանդերձները, որոնք Այծեմնիկ կը շինէր, երբ իրենց հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:3939: Петр, встав, пошел с ними; и когда он прибыл, ввели его в горницу, и все вдовицы со слезами предстали перед ним, показывая рубашки и платья, какие делала Серна, живя с ними.
9:39  ἀναστὰς δὲ πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῶον, καὶ παρέστησαν αὐτῶ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετ᾽ αὐτῶν οὗσα ἡ δορκάς.
9:39. ἀναστὰς (having-had-stood-up) δὲ (moreover,"Πέτρος (a-Petros,"συνῆλθεν (it-had-came-together) αὐτοῖς: (unto-them) ὃν (to-which) παραγενόμενον ( to-having-had-became-beside ) ἀνήγαγον (they-had-led-up) εἰς (into) τὸ (to-the-one) ὑπερῷον, (to-en-overed,"καὶ (and) παρέστησαν (they-stood-beside) αὐτῷ (unto-it," πᾶσαι ( all ) αἱ (the-ones) χῆραι ( bereaved ," κλαίουσαι ( sobbing ) καὶ (and) ἐπιδεικνύμεναι ( en-showing-upon ) χιτῶνας (to-tunics) καὶ (and) ἱμάτια (to-apparelets) ὅσα ( to-which-a-which ) ἐποίει (it-was-doing-unto) μετ' (with) αὐτῶν (of-them) οὖσα (being,"ἡ (the-one) Δορκάς. (a-Dorkas)
9:39. exsurgens autem Petrus venit cum illis et cum advenisset duxerunt illum in cenaculum et circumsteterunt illum omnes viduae flentes et ostendentes tunicas et vestes quas faciebat illis DorcasAnd Peter rising up went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him, weeping and shewing him the coats and garments which Dorcas made them.
39. And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.
9:39. Then Peter, rising up, went with them. And when he had arrived, they led him to an upper room. And all the widows were standing around him, weeping and showing him the tunics and garments that Dorcas had made for them.
9:39. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.
Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them:

39: Петр, встав, пошел с ними; и когда он прибыл, ввели его в горницу, и все вдовицы со слезами предстали перед ним, показывая рубашки и платья, какие делала Серна, живя с ними.
9:39  ἀναστὰς δὲ πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῶον, καὶ παρέστησαν αὐτῶ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετ᾽ αὐτῶν οὗσα ἡ δορκάς.
9:39. exsurgens autem Petrus venit cum illis et cum advenisset duxerunt illum in cenaculum et circumsteterunt illum omnes viduae flentes et ostendentes tunicas et vestes quas faciebat illis Dorcas
And Peter rising up went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him, weeping and shewing him the coats and garments which Dorcas made them.
9:39. Then Peter, rising up, went with them. And when he had arrived, they led him to an upper room. And all the widows were standing around him, weeping and showing him the tunics and garments that Dorcas had made for them.
9:39. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:39: Showing the coats and garments - Χιτωνας και ἱματια, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly labored.
Albert Barnes: Notes on the Bible - 1834
9:39: Then Peter arose - See the notes on Luk 15:18.
And all the widows - Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude, by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:39: and all: Act 9:41, Act 8:2; Sa2 1:24; Pro 10:7; Th1 4:13
and showing: Act 9:36, Act 20:35; Job 31:19, Job 31:20; Pro 31:30, Pro 31:31; Mat 25:36-39, Mat 26:11; Mar 14:8; Joh 12:8; Co2 8:12; Eph 4:28; Th1 1:3; Jam 2:15-17; Jo1 3:18
while: Ecc 9:10; Mat 17:17; Luk 24:44; Joh 17:12
John Gill
9:39 Then Peter arose and went with them,.... After the messengers had delivered their message, and made their request to Peter in the name of the brethren, he at once agreed to go with them, and accordingly did; whether he went to restore Dorcas to life, whose death the messengers had informed him of, and whether this was the view of the brethren with respect to that, is not certain. However, he might go with them on other accounts, as to comfort them under the loss of so valuable and useful a person, and to strengthen and establish them in the faith, and to exhort and animate them to the discharge of their duty.
When he was come; that is, to Joppa, and to Dorcas's house there:
they brought him into the upper chamber; where the corpse of Dorcas lay:
and all the widows stood by him weeping; these were poor widows, to whom Dorcas had been very liberal and beneficent, who stood about the apostle lamenting the death of their benefactress, and by their tears expressing their desire of her return to life, if it could be:
and showing the coats and garments which Dorcas made while she was with them; the Vulgate, Latin, Arabic, and Ethiopic versions read, "which Dorcas made for them"; and the Syriac version renders it, "which Tabitha gave unto them, while she was alive"; which last clause aptly explains, "while she was with them"; for now she was not, with respect to her better part, her immortal soul: the coats and garments were the inner and upper ones, wore in these countries; and it seems that she did not buy these garments, and give them unto them, but that she made them up herself for them, or at least wrought with them in making of them; which shows her diligence and industry, as also her humility, as well as her beneficence: and these the widows produced, and are shown as proofs of the same; which was expressive of gratitude in them, and was done with a design to move Peter to be concerned for restoring so useful a life.
John Wesley
9:39 While she was with the in - That is, before she died.
Robert Jamieson, A. R. Fausset and David Brown
9:39 all the widows--whom she had clad or fed.
stood by him weeping, and showing the coats and garments which Dorcas had made--that is, (as the tense implies), showing these as specimens only of what she was in the habit of making.
9:409:40: Եւ հանեալ արտաքս զամենեսեան Պետրոսի, ե՛դ ծունր՝ եկաց յաղօ՛թս. եւ դարձաւ ՚ի մարմինն՝ եւ ասէ. Տա՛բիթայ արի կա՛ց յանուն Տեառն Յիսուսի Քրիստոսի։ Եւ նա եբա՛ց զաչս իւր, եւ տեսեալ զՊետրոս՝ նստա՛ւ կանգուն[2334]։ [2334] Ոմանք. ՚Ի մարմինն, ասէ։
41. Պետրոսը ձեռքը մեկնեց նրան ու վեր կացրեց: Կանչեց սրբերին ու այրիներին. եւ նրանց առաջ կենդանի կանգնեցրեց նրան:
40 Պետրոս ալ ամէնքը դուրս հանելով՝ ծունկի վրայ եկաւ ու աղօթք ըրաւ եւ դէպի մարմինը դառնալով՝ ըսաւ. «Տա՛բիթա, ելիր կայնէ»։ Ան ալ իր աչքերը բացաւ ու Պետրոսը տեսնելով՝ ելաւ շիտակ նստեցաւ։
Եւ հանեալ արտաքս զամենեսեան Պետրոսի` եդ ծունր, եկաց յաղօթս, եւ դարձաւ ի մարմինն եւ ասէ. Տաբիթա, արի կաց [45]յանուն Տեառն Յիսուսի Քրիստոսի``: Եւ նա եբաց զաչս իւր, եւ տեսեալ զՊետրոս նստաւ կանգուն:

9:40: Եւ հանեալ արտաքս զամենեսեան Պետրոսի, ե՛դ ծունր՝ եկաց յաղօ՛թս. եւ դարձաւ ՚ի մարմինն՝ եւ ասէ. Տա՛բիթայ արի կա՛ց յանուն Տեառն Յիսուսի Քրիստոսի։ Եւ նա եբա՛ց զաչս իւր, եւ տեսեալ զՊետրոս՝ նստա՛ւ կանգուն[2334]։
[2334] Ոմանք. ՚Ի մարմինն, ասէ։
41. Պետրոսը ձեռքը մեկնեց նրան ու վեր կացրեց: Կանչեց սրբերին ու այրիներին. եւ նրանց առաջ կենդանի կանգնեցրեց նրան:
40 Պետրոս ալ ամէնքը դուրս հանելով՝ ծունկի վրայ եկաւ ու աղօթք ըրաւ եւ դէպի մարմինը դառնալով՝ ըսաւ. «Տա՛բիթա, ելիր կայնէ»։ Ան ալ իր աչքերը բացաւ ու Պետրոսը տեսնելով՝ ելաւ շիտակ նստեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:4040: Петр выслал всех вон и, преклонив колени, помолился, и, обратившись к телу, сказал: Тавифа! встань. И она открыла глаза свои и, увидев Петра, села.
9:40  ἐκβαλὼν δὲ ἔξω πάντας ὁ πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν, ταβιθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν πέτρον ἀνεκάθισεν.
9:40. ἐκβαλὼν (Having-had-casted-out) δὲ (moreover) ἔξω (out-unto-which) πάντας ( to-all ,"ὁ (the-one) Πέτρος (a-Petros,"καὶ (and) θεὶς (having-had-placed) τὰ (to-the-ones) γόνατα (to-knees) προσηύξατο , ( it-goodly-held-toward ,"καὶ (and) ἐπιστρέψας (having-beturned-upon) πρὸς (toward) τὸ (to-the-one) σῶμα (to-a-body,"εἶπεν (it-had-said,"Ταβειθά, (Tabeitha,"ἀνάστηθι. (thou-should-have-had-stood-up) ἡ (The-one) δὲ (moreover) ἤνοιξεν (it-opened-up) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτῆς, (of-it) καὶ (and) ἰδοῦσα (having-had-seen) τὸν (to-the-one) Πέτρον (to-a-Petros) ἀνεκάθισεν. (it-sat-down-up-to)
9:40. eiectis autem omnibus foras Petrus ponens genua oravit et conversus ad corpus dixit Tabita surge at illa aperuit oculos suos et viso Petro reseditAnd they all being put forth, Peter, kneeling down, prayed. And turning to the body, he said: Tabitha, arise. And she opened her eyes and, seeing Peter, sat up.
40. But Peter put them all forth, and kneeled down, and prayed; and turning to the body, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up.
9:40. And when they had all been sent outside, Peter, kneeling down, prayed. And turning to the body, he said: “Tabitha, arise.” And she opened her eyes and, upon seeing Peter, sat up again.
9:40. But Peter put them all forth, and kneeled down, and prayed; and turning [him] to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.
But Peter put them all forth, and kneeled down, and prayed; and turning [him] to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up:

40: Петр выслал всех вон и, преклонив колени, помолился, и, обратившись к телу, сказал: Тавифа! встань. И она открыла глаза свои и, увидев Петра, села.
9:40  ἐκβαλὼν δὲ ἔξω πάντας ὁ πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν, ταβιθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν πέτρον ἀνεκάθισεν.
9:40. eiectis autem omnibus foras Petrus ponens genua oravit et conversus ad corpus dixit Tabita surge at illa aperuit oculos suos et viso Petro resedit
And they all being put forth, Peter, kneeling down, prayed. And turning to the body, he said: Tabitha, arise. And she opened her eyes and, seeing Peter, sat up.
9:40. And when they had all been sent outside, Peter, kneeling down, prayed. And turning to the body, he said: “Tabitha, arise.” And she opened her eyes and, upon seeing Peter, sat up again.
9:40. But Peter put them all forth, and kneeled down, and prayed; and turning [him] to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-42: "Петр выслал всех вон..." - (ср. Мф IX:24-25; Мк V:40; Лк VIII:54), чтобы не смущаться никакими внешними впечатлениями и всецело отдаться молитве о воскрешении умершей.
Adam Clarke: Commentary on the Bible - 1831
9:40: Peter put them all forth, and kneeled down and prayed - It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber.
And turning - to the body - Σωμα, The lifeless body, for the spirit had already departed.
Said, Tabitha, arise - During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word.
And when she saw Peter, she sat up - As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remembrance of the glories she had now lost fill her with dislike to all the goods of earth? No: for,
1. As a saint of God, her Maker's will must be hers; because she knew that this will must be ever best.
2. It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight.
Albert Barnes: Notes on the Bible - 1834
9:40: But Peter put them all forth - From the room. See a similar case in Mat 9:25. Why this was done is not said. Perhaps it was because he did not wish to appear as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others suppose it was that he might offer more fervent prayer to God than he would be willing they should witness Compare Kg2 4:33.
Tabitha, arise - Compare Mar 5:41-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:40: put: Mar 5:40, Mar 9:25; Luk 8:54
and kneeled: Act 7:60, Act 20:36, Act 21:5
and prayed: Kg1 17:19-23; Kg2 4:32-36; Mat 9:25
she opened: Mar 5:41, Mar 5:42; Joh 11:43, Joh 11:44
John Gill
9:40 But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Lk 8:54
and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone:
and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it:
said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter:
and when she saw Peter; whom she might know:
she sat up; upon the bed or bier on which she lay.
John Wesley
9:40 Peter having put them all out - That he might have the better opportunity of wrestling with God in prayer, said, Tabitha, arise. And she opened her eyes, and seeing Peter, sat up - Who can imagine the surprise of Dorcas, when called back to life? Or of her friends, when they saw her alive? For the sake of themselves, and of the poor, there was cause of rejoicing, and much more, for such a confirmation of the Gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.
Robert Jamieson, A. R. Fausset and David Brown
9:40 Peter put them all forth, and kneeled down--the one in imitation of his Master's way (Lk 8:54; and compare 4Kings 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle.
opened her eyes, and when she saw Peter, she sat up--The graphic minuteness of detail here imparts to the narrative an air of charming reality.
9:419:41: Ձեռն ետ նմա՝ եւ յարո՛յց զնա. կոչեաց զսուրբսն եւ զայրիսն, առաջի՛ կացոյց զնա կենդանի՛[2335]։ [2335] ՚Ի լուս՛՛. Զորբսն եւ զայրիս. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր օրինակ մի. Զկոչեցեալ զորբսն։ Իսկ Ոսկան. Եւ կոչեաց զորբսն։ Ոմանք. Ձեռն եդ նմա։
42. Եւ ամբողջ Յոպպէում այս յայտնի դարձաւ, եւ շատերը հաւատացին Տիրոջը:
41 Պետրոսն ալ ձեռքը անոր տուաւ ու վերցուց զանիկա եւ սուրբերն ու որբեւայրիները կանչելով՝ անոնց առջեւ ողջ կայնեցուց զանիկա։
Ձեռն ետ նմա եւ յարոյց զնա. կոչեաց զսուրբսն եւ զայրիսն, առաջի կացոյց զնա կենդանի:

9:41: Ձեռն ետ նմա՝ եւ յարո՛յց զնա. կոչեաց զսուրբսն եւ զայրիսն, առաջի՛ կացոյց զնա կենդանի՛[2335]։
[2335] ՚Ի լուս՛՛. Զորբսն եւ զայրիս. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր օրինակ մի. Զկոչեցեալ զորբսն։ Իսկ Ոսկան. Եւ կոչեաց զորբսն։ Ոմանք. Ձեռն եդ նմա։
42. Եւ ամբողջ Յոպպէում այս յայտնի դարձաւ, եւ շատերը հաւատացին Տիրոջը:
41 Պետրոսն ալ ձեռքը անոր տուաւ ու վերցուց զանիկա եւ սուրբերն ու որբեւայրիները կանչելով՝ անոնց առջեւ ողջ կայնեցուց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:4141: Он, подав ей руку, поднял ее, и, призвав святых и вдовиц, поставил ее перед ними живою.
9:41  δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν, φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν.
9:41. δοὺς (Having-had-given) δὲ (moreover) αὐτῇ (unto-it) χεῖρα (to-a-hand) ἀνέστησεν (it-stood-up) αὐτήν, (to-it,"φωνήσας (having-sounded-unto) δὲ (moreover) τοὺς (to-the-ones) ἁγίους ( to-hallow-belonged ) καὶ (and) τὰς (to-the-ones) χήρας ( to-bereaved ) παρέστησεν (it-stood-beside) αὐτὴν (to-it) ζῶσαν. (to-lifing-unto)
9:41. dans autem illi manum erexit eam et cum vocasset sanctos et viduas adsignavit eam vivamAnd giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive.
41. And he gave her his hand, and raised her up; and calling the saints and widows, he presented her alive.
9:41. And offering her his hand, he lifted her up. And when he had called in the saints and the widows, he presented her alive.
9:41. And he gave her [his] hand, and lifted her up, and when he had called the saints and widows, presented her alive.
And he gave her [his] hand, and lifted her up, and when he had called the saints and widows, presented her alive:

41: Он, подав ей руку, поднял ее, и, призвав святых и вдовиц, поставил ее перед ними живою.
9:41  δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν, φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν.
9:41. dans autem illi manum erexit eam et cum vocasset sanctos et viduas adsignavit eam vivam
And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive.
9:41. And offering her his hand, he lifted her up. And when he had called in the saints and the widows, he presented her alive.
9:41. And he gave her [his] hand, and lifted her up, and when he had called the saints and widows, presented her alive.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:41: Saints and widows - In primitive times the widows formed a distinct part of the Christian Church.
Albert Barnes: Notes on the Bible - 1834
9:41: He presented her alive - He exhibited, or showed her to them alive. Compare Kg1 17:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:41: he gave: Act 3:7; Mar 1:31
widows: Act 6:1; Job 29:13; Psa 146:9; Luk 7:12, he presented, Act 20:12; Gen 45:26; Kg1 17:23; Luk 7:15
John Gill
9:41 And he gave her his hand, and lift her up,.... Off of the bed or bier where she was:
and when he had called the saints and widows; the disciples, brethren and sisters, who were come together on this occasion, as well as the poor widows she had been kind to; the Ethiopic version reads without a copulative, "the holy widows"; and so might these widows be, even such as are described in Ti1 5:10
presented her alive; as Christ did the widow's son of Naam to her, Lk 7:15 and which no doubt was matter of great joy as well as astonishment to all the saints, and especially to the poor widows.
Robert Jamieson, A. R. Fausset and David Brown
9:41 he gave her his hand, and lifted her up--as his Lord had done to his own mother-in-law (Mk 1:31).
9:429:42: Եւ յայտնի՛ եղեւ ընդ ամենայն Յոպպէ. եւ հաւատացին բազումք ՚ի Տէր[2336]։ [2336] Ոմանք. Եղեւ յամենայն Յոպպէ։
43. Պետրոսը շատ օրեր մնաց Յոպպէում՝ կաշեգործ ոմն Սիմոնի մօտ:
42 Այս բանը բոլոր Յոպպէի մէջ իմացուեցաւ ու շատեր Տէրոջը հաւատացին։
Եւ յայտնի եղեւ ընդ ամենայն Յոպպէ, եւ հաւատացին բազումք ի Տէր:

9:42: Եւ յայտնի՛ եղեւ ընդ ամենայն Յոպպէ. եւ հաւատացին բազումք ՚ի Տէր[2336]։
[2336] Ոմանք. Եղեւ յամենայն Յոպպէ։
43. Պետրոսը շատ օրեր մնաց Յոպպէում՝ կաշեգործ ոմն Սիմոնի մօտ:
42 Այս բանը բոլոր Յոպպէի մէջ իմացուեցաւ ու շատեր Տէրոջը հաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
9:4242: Это сделалось известным по всей Иоппии, и многие уверовали в Господа.
9:42  γνωστὸν δὲ ἐγένετο καθ᾽ ὅλης τῆς ἰόππης, καὶ ἐπίστευσαν πολλοὶ ἐπὶ τὸν κύριον.
9:42. γνωστὸν (Acquatintable) δὲ (moreover) ἐγένετο ( it-had-became ) καθ' (down) ὅλης (of-whole) Ἰόππης, (of-an-Ioppe,"καὶ (and) ἐπίστευσαν (they-trusted-of," πολλοὶ ( much ,"ἐπὶ (upon) τὸν (to-the-one) κύριον. (to-Authority-belonged)
9:42. notum autem factum est per universam Ioppen et crediderunt multi in DominoAnd it was made known throughout all Joppe. And many believed in the Lord.
42. And it became known throughout all Joppa: and many believed on the Lord.
9:42. Now this became known throughout all of Joppa. And many believed in the Lord.
9:42. And it was known throughout all Joppa; and many believed in the Lord.
And it was known throughout all Joppa; and many believed in the Lord:

42: Это сделалось известным по всей Иоппии, и многие уверовали в Господа.
9:42  γνωστὸν δὲ ἐγένετο καθ᾽ ὅλης τῆς ἰόππης, καὶ ἐπίστευσαν πολλοὶ ἐπὶ τὸν κύριον.
9:42. notum autem factum est per universam Ioppen et crediderunt multi in Domino
And it was made known throughout all Joppe. And many believed in the Lord.
9:42. Now this became known throughout all of Joppa. And many believed in the Lord.
9:42. And it was known throughout all Joppa; and many believed in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:42: Many believed in the Lord - That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the means of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both builded up and multiplied.
Albert Barnes: Notes on the Bible - 1834
9:42: And many believed ... - A similar effect followed when Jesus raised up Lazarus. See Joh 12:11.
This was the first miracle of this kind that was performed by the apostles. The effect was that many believed. It was not merely a work of benevolence, in restoring to life one who contributed largely to the comfort of the poor, but it was a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:42: and many: Act 9:35, Act 11:21, Act 19:17, Act 19:18; Joh 11:4, Joh 11:45, Joh 12:11, Joh 12:44
John Gill
9:42 And it was known throughout all Joppa,.... The report of such a miracle, and wrought upon a person of note, was soon spread all over the place, which was very large, for it was a city, as it is called, Acts 11:5, and it had, as Josephus (q) says, villages and little towns or cities round about it; all which might go by the name of Joppa, and throughout which the fame of this miracle might pass:
and many believed in the Lord; in the Lord Jesus Christ, whom Peter preached, and the saints in Joppa professed, and in whose name, and by whose power, this miracle was done.
(q) De Bello Jud. l. 3. c. 8. sect. 4.
9:439:43: Եւ եղեւ աւուրս բազո՛ւմս լինել նմա ՚ի Յոպպէ՝ առ ումե՛մն Սիմովնի խաղախորդի։
43 Պետրոս շատ օրեր Յոպպէ կեցաւ Սիմոն անունով կաշի բանողի մը քով։
Եւ եղեւ աւուրս բազումս լինել նմա ի Յոպպէ առ ումեմն Սիմովնի խաղախորդի:

9:43: Եւ եղեւ աւուրս բազո՛ւմս լինել նմա ՚ի Յոպպէ՝ առ ումե՛մն Սիմովնի խաղախորդի։
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43 Պետրոս շատ օրեր Յոպպէ կեցաւ Սիմոն անունով կաշի բանողի մը քով։
zohrab-1805▾ eastern-1994▾ western am▾
9:4343: И довольно дней пробыл он в Иоппии у некоторого Симона кожевника.
9:43  ἐγένετο δὲ ἡμέρας ἱκανὰς μεῖναι ἐν ἰόππῃ παρά τινι σίμωνι βυρσεῖ.
9:43. Ἐγένετο ( It-had-became ) δὲ (moreover) ἡμέρας (to-days) ἱκανὰς ( to-ampled ) μεῖναι (to-have-stayed) ἐν (in) Ἰόππῃ (unto-a-Ioppe) παρά (beside) τινι (unto-a-one) Σίμωνι (unto-a-Simon) βυρσεῖ. (unto-an-oxer-of)
9:43. factum est autem ut dies multos moraretur in Ioppe apud quendam Simonem coriariumAnd it cane to pass that he abode many days in Joppe, with one Simon a tanner.
43. And it came to pass, that he abode many days in Joppa with one Simon a tanner.
9:43. And it happened that he resided for many days in Joppa, with a certain Simon, a tanner.
9:43. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.
And it came to pass, that he tarried many days in Joppa with one Simon a tanner:

43: И довольно дней пробыл он в Иоппии у некоторого Симона кожевника.
9:43  ἐγένετο δὲ ἡμέρας ἱκανὰς μεῖναι ἐν ἰόππῃ παρά τινι σίμωνι βυρσεῖ.
9:43. factum est autem ut dies multos moraretur in Ioppe apud quendam Simonem coriarium
And it cane to pass that he abode many days in Joppe, with one Simon a tanner.
9:43. And it happened that he resided for many days in Joppa, with a certain Simon, a tanner.
9:43. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: "У Симона кожевника..." - по всей вероятности, христианина.
Adam Clarke: Commentary on the Bible - 1831
9:43: He tarried many days in Joppa - Taking advantage of the good impression made on the people's minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith.
Simon a tanner - Whether the original word βυρσευς signifies a tanner or a currier, is of little consequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Simon had his house by the sea side. See Act 10:6. Of the trade itself the Talmudists speak with great contempt; they reckon it among blemishes. See proofs in Schoettgen.
1. Thus terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, Act 2:1, and continued to the resurrection of Dorcas; a period of about eight years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called before Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the following chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was a light to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded, and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, Rom 11:22. Thou canst only stand by faith; and be not high-minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life.
2. The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the impression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conversion he ever appealed to, as the most proper apology for his conduct; and, on several most important occasions, he not only refers to it, but enters into a detail of its circumstances, that his hearers might see that the excellency of the power was of God and not of man.
Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a successful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove; and, an matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doctors the synagogue had ever produced. He was evidently master of the three great languages which were spoken among the only people who deserved the name of nations - the Hebrew, and its prevailing dialect, the Chaldio-Syriac; the Greek, and the Latin; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of his conversion forbid the supposition: they do more; they render it impossible. One consideration on this subject will prove that imposture in this case was impossible: he had no communication with Christians; the men that accompanied him to Damascus were of his own mind - virulent, determined enemies to the very name of Christ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such company, no cheat could be practised. But was not he the deceiver? The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Christianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Roman superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so circumstanced, could any man, who possessed even the most moderate share of common sense, expect secular emolument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Christianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth; so that he counted all things dross and dung in comparison of the excellency of its knowledge. Had he continued a Jew he would have infallibly risen to the first dignities and honors of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honor and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable consequences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional sufferings, and the issue of his journey must be a violent death!
The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he became a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest conviction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul's call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he professed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in blood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity; his writings, the fullest exhibition and defense of its doctrines; and his life and death, a glorious illustration of its principles. Armed with this history of Paul's conversion and life, the feeblest believer needs not fear the most powerful infidel. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:43: one: Act 10:6, Act 10:32
John Gill
9:43 And it came to pass,.... Or so it was;
that he tarried many days in Joppa; conversing with the saints, confirming the disciples, and preaching the Gospel, to the conversion of sinners; and his abode
was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was;
"it happened at Sidon that a certain "tanner", (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. (r)''
where the Gemara (s) distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say (t),
"woe to him whose trade is a tanner:''
and further observe (u) that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mk 6:3 and Simon the Athenian philosopher was "a leather cutter" (w); and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas.
(r) Misn. Cetubot, c. 7. sect. 10. (s) T. Bab. Cetubot, fol. 77. 1. (t) T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2. (u) Kiddush, fol. 82. 1. (w) Laert. in Vit. Simon.
Robert Jamieson, A. R. Fausset and David Brown
9:43 with one Simon a tanner--a trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (Acts 10:6). Peter's lodging there shows him already to some extent above Jewish prejudice.