eg 60) B PN "n p f : 993 ij d 7 сме БН; Gi acy E ardt pu Ча А ab P. I Us qui Mss Ib ju 1 Tit А EU CHUA Veale Meio и ИН я ue E ALD AEST n d "ji | у He i y н m PIGH AAT HA ЎШ АН ИЗМ EA EE tht Ps і > 1. EE z 1 БЕБЕ SS SS A ЕЕ Е е5 4 a= Dee AME DE ` Tee ee ee ЕЕ Е SENES а ЧАБ. а БЕЗЕ: г Е in DM MM iM i | edet Trj nut И : abies y 5591. Jy. i tee ACE i ve В H UTD POTUM Thats VIP ^w, Ћ RIS 73 E Hiatal f iH 2 5t ADU bar HIDE а сараана fira TA mK falda upon QUAEST e ROT i; n fi if (i Q log Digitized by hs: Inermet Archive Ds vio 20985 | А: ^ у Sec tion ec) e. LAU be) PES >. pt s <> №. 5 https://archive.org/details/actsofapostlestrOOcamp D an ftd т Б” АА 10944 і ral. ў A Зи» b m P? , os Ee ар Kary of Р leer шы 2 aaan о 2 t) VADO Ro e AO CES logical sen” Il pp res TL ee. Translated from the Greek, ON THE BASIS OF THE COMMON ENGLISH VERSION. WITH NOTES. НЕ THAT HATH MY WORD, LET HIM SPEAK MY WORD FAITHFULLY. WHAT IS THE CHAFF TO THE WHEAT? SAITH JEHOVAH. NEW YORK: AMERICAN BIBLE UNION. LOUISVILLE: BIBLE REVISION ASSOCIATION. LONDON: TRÜBNER & CO, No. 60 PATERNOSTER ROW. 1858. de WT a ee ee Е Entered, according to Act of Congress, in the year 1858, by THE AMERICAN BIBLE UNION, Tn the Clerk’s Office of the District Court of the Southern District of New York. Tuomas Horwaw, Printer and Stereotyper, New York. ADVERTISEMENT. Tue extraordinary delay, which has attended the issue of this revision, is readily accounted for by the distance of the reviser from the place of publication, and his occasional engagement in other duties, which compelled him to be absent from home, sometimes for long periods. The work itself has been prosecuted with an intense desire to make а faithful and perspicuous translation of the words of inspiration. Antiquated phraseology has been exchanged for the language of the present day. Errors in the Common English Version have been corrected, and obscurities removed. The most simple and appropriate terms have been sought, to give expression to the meaning of the original, and every effort has been employed to make the ordinary reader acquainted with the mind of the Holy Spirit. The general principles, which have «controlled the revision, are expressed in the following rules and instructions :— “General Rules for the direction of Translators and Revisers employed by the American Bible Union. “1. The exact meaning of the inspired text, as that text expressed it to those who understood the original scriptures at the time they were first written, must be translated by corresponding words and phrases, so far as they can be found, in the vernacular tongue of those for whom the version is designed, with the least possible obscurity or indefiniteness. “2. Wherever there is a version in common use, it shall be made the basis of revision, and all unnecessary interference with the established phraseology shall be avoided; and only such alterations shall be made, as .the exact meaning of the inspired text and the existing state of the language may require. “3. Translations or revisions of the New Testament shall be made from the received Greek text, critically edited, with known errors corrected. lv. ADVERTISEMENT. "Special Instructions to the Revisers of the English New Testament. *1. The Common English Version must be the basis of the revision: the Greek Text, Bagster & Sons’ octavo edition of 1851. *2. Whenever an alteration from that version is made on any authority additional to that of the reviser, such authority must be cited in the manuscript, either on the same page or in an appendix. “3. Every Greek word or phrase, in the translation of which the phraseology of the Common Version is changed, must be carefully examined in every other place in which it occurs in the New Testament, and the views of the reviser be given as to its proper iranslation in each place. *4. As soon as the revision of any one book of the New Testament is finished, it shall be sent to the Secretary of the Bible Union, or such other person as shall be designated by the Committee on Versions, in order that copies may be taken and furnished to the revisers of the other books, to be returned with their suggestions to the reviser or revisers of that book. After being re-revised with the aid of these suggestions, a carefully prepared copy shall be forwarded to the Secretary." There is no pretense or supposition, that this work is perfect. It is published to call forth criticism. The desire is that its faults should be detected, in order that they may be corrected. No one who really loves the truth, will prefer that a mistake or oversight of his should pass current for the word of God. To know and do His will, should constitute the sole aim of a disciple of the Divine Teacher. Whoever, by a just criticism, contributes his mite to the correction of a living translation of the Sacred Oracles, so as more clearly to bring out the truth, deserves more gratitude than the man who discovers a mine of gold or of diamonds. WPABEIS TON AMOSTOAQN. ACTS OF THE APOSTLES. KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. CHAP. 1. CHAP. I. CHAP. I. Tue former treatise have I| ТОМ ev mpórov Лоуор Tue former «Narrative, 1 made, O Theophilus, of all that erouja uv тєрї TavTov o Oeo- "Theophilus, I «composed, of * The common English title of this book is not truthful. There is no such book extant as “The Acts of the Apostles”. The Acts, public or official, of not one of them are recorded. It is, indeed, more truthfully given in all the Greek copies which I have seen, “Acts of the Apostles”. We cannot avoid saying of this book, that it contains all the acts of all the Apostles, reported to us. But while this may be its current value with us, still we should have it translated and presented just as it appears in the original— Acts of the Apostles. And this certainly is as true as the original, because true to it. The text selected by the Bible Union, being our standard copy, we should have it “Acts of the Holy Apostles”, ПРАХЕІХ ТОМ ATIQN AHOXTOA2N, which lacks plenary authority. The Vulgate has Actus Apostolorum, more in ac- cordance with truth. The Hebrew translation of the Biblia Polyglotta has also “Acts of the Apostles”. See its transla- tion of our common Greek into the Hebrew. S. Lee. S. T. B. London, 1831, Samuel Bagster. As there were no UNHOLY apostles, we cannot appreciate the propriety of the epithet HOLY, unless Judas be the exception. * Tov uev ztgotov Aoyor. The former treatise. The former Narrative. A treatise is rather a philosophical or a logical discussion of some thesis or topic—a logical and methodical discourse. Such is not this book of Acts. It is a narrative of certain sayings and doings of the Messiah, his Apostles, their associates and contemporaries. The word Zoyos in the com. ver. is represented by treatise, account, communication, speech, utterance, words, tidings, preaching, and saying. But only in this place treatise. Account or narrative seems much more apposite to Luke's Memoirs of Jesus Christ. He calls his gospel “a declaration” of the things concerning Christ. Cranmer, the Geneva and Rheims, in their respective versions, give treatise, merely fol- lowed in the com. ver. Murdock's ver. of the Syriae gives book; but this is no more pertinent. Wiclif gives sermon. Boothroyd gives relation, as also Granville Penn, Esq. ‘The word treatise is appropriately followed by upon. Such a work Luke has not given to us. Ъ Q Osogiue.—2, exclamatory, is retained, or translated by О, and Oh, indicative of strong feeling or emotion ; but in simple address it is not necessarily so, being merely the sign of the vocative. Hence Beza omits it, Wiclif also. Tyndale has given it a special sense, “ Dear friend”, and is followed by Cranmer, and the Rheims vers. The Geneva gives it no representation, nor even do the King’s translators translate or transfer it, in ch. 27:21, where we have c Avdoes translated Sirs, com. ver. To be consistent they ought not to have transferred it before Oeogile. Luke in his Gospel having addressed him as “most excellent? (Костготғ), it seems enough, in his second dedication, simply and more familiarly to call him, Theophilus. The copy of Beza which I use was printed, London, 1581, and crowded with his critical notes and annotations. He was decidedly, by common consent, the most learned and able Latin and Greek critic of the sixteenth century. * The aorist indieative is here better rendered by our imper- fect, composed, which is really an aorist, or an indefinite, than by our perfect, have composed. Totem signifies, to make, form, construct. When applied to a narrative it is more congenial with our language to render it composed, as in this revision. 2 ACTS OF THE APOSTLES. CHAP. I. KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. Jesus began both to do апа|фиАе, œv nparo ó ’Гуообз allthatJesus “began both to do teach, = ` z TOL€(V TE кої OLOGTKELY, and to teach, even to the day, 2 2 » aXe | 2 Until the day in which Ве | ә Kon, ee Ne, | on which he was taken up, after was taken up, after that he ПЕ EEPOS ERMI ОЕ Tois that he, through the «Ноу through the Holy Ghost had amoaroAots dua — LL vevpraros Spirit had given ‘command- given commandments unto the apostles whom he had chosen: |3 3 To whom also he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertain- ing to the kingdom of God: 4 And being assembled to- gether with them, commanded ois каї Васе ах тод Ayiov, oùs ебелебато, aver pOn, тарєстђсєи (орта perà то malev айтор, ev подло Tekpnptous, ôi тиери теоаракорта omravopevos Tos, кої Aéyov та epi ovvahiGopevos Tapyyyeuev ment to the Apostles whom he had *chosen; to whom also he showed himself alive, after his suffering, "in many con- vincing ‘proofs, jduring forty days *appearing to them, and speaking of the things pertain- ing to the Kingdom of God; and having convened them 4 ‘together, he commanded them el éavròv av- TIS Kal > aUu- ^ Ocov. = а “Began to do and teach”. “Performed and taught”, Wakefield; “did and taught”, Boothroyd. In vindication of this version he affirms, on considerable authority, * That the verb agzouac, with the infinitive of another verb, defines the time of the yerb”. But the fact, that all the Evangelists to- gether did not relate all that Jesus did and taught, seriously impairs the yalue of the criticism. And the affirmation of John, “that the world could not contain the books that might have been written”, had all his sayings and doings been re- corded, seems to question the propriety, if not the validity, of his conclusion. * Holy Spirit occurs in the com. ver. of the Old Testa- ment seven times. In the New Test. Holy Ghost occurs ninety-one times ; not once in the Old Test. Why the royal translators and some others so translated this word, I presume not dogmatically to affirm, Could it haye been that they un- derstood that the Holy Spirit of the former Dispensation was to become, and did become, the Holy Ghost, or the Holy Guest, of the New ? In our currency, we have almost exclusively given the title “ghost ”, to the spirit of à dead man. Unless by “ Holy Ghost?" our contemporaries understand Holy Guest much more suitable and intelligible to them, it will be better uni- formly, in the New Testament as in the Old, to use, as its representative, Holy Spirit. The transcendent glory of the New Constitution and Church of Jesus Christ is, that while Jesus, the Lord of glory, is its living head, the Holy Spirit is its Holy Guest; and thus the New Constitution is written upon the fleshly tables of the heart, while the Old was written on granite or marble tables, and presented to the outward eye. How justly, in harmony with this view, does Paul say to the Corinthian Church, “ You are the temple of the living God, as God has said, I will dwell in them, and I will be their God, and they shall be my peo- ple.” f Evrethauevos—dedisset, Beza; “having commanded ”, Boothroyd; “after he had given a charge”, Dodd. ; “haying given commandment ”, Wesley, Anonymous, London, 1836; “after giving his EI Wakefield; “after giving a charge”, Thom. Reference seems here to be had to Luke 24:48, to a specific command to wait for plenary power. There is no good reason why the com. yer. should assume the plural in this case. Wither a special command or a general commission must be understood. E E&eheEavo. There is a general consent among trans- lators and critics that reference is here had to the special call of apostles at the commencement of his public ministry ; and, therefore, a pluperfect sense is given to the verb. Stuart’s Grammar of the New Testament, p. 102. h Ер zoÀÀots texunotots. In or by—not among, in this case. His showing himself alive was not one among many signs or proofs—but during forty days’ living, or appearing, among them, they had many opportunities of realizing and identifying his person. i «Infallible proofs”, com. ver. Arguments, Wiclif; tokens, Tyndale and Cranmer; “infallible tokens”, Geneva ; “many arguments”, Rheims; “proofs”, Wakefield; “ plu- sieurs preuves ”, French; “in mullis argumentis”, Vulgate ; Biblia Sacra Pol. S. Lee. S. T. В. London, 1831. То these, we prefer “convincing proofs”, Wakefield. — Tezuro:ov occurs but once in the N. T. “Many convincing manifestations ” De Wette; “by numerous signs ", Murdock's trans. of the Syriac Peshito version. J Aa, before words of time, means during. к T take this participle in its active sense. 1 «And having assembled them together”, “And розе assembled together with them”. “And when eating together”. These three versions have been given to ovvaleCouevos—argu- ments and versions have been adduced for each of them, and by critics, too, of high rank—translators and commentators, We shall first hear the versions. “And when he had eaten ACTS OF IHE APOSTLES. CHAP. I. 3 KING JAMES’ VERSION. GREEK them that they should not de-| rots алто Tepooodtpov ш) xpi алла mepipévew Tv тоу part from Jerusalem, but wait lor the promise of the Father, which, saith he, ye have heard of me. (cadat, erayyeAtav / KOVOUTE цоо" 5 For John truly baptized) pev еВаптиоки Üĉarı, vpeis 0 TEXT. REVISED VERSION. not to depart from Jerusalem ; but toawait the gift "promised them by the Father, which, says he, you have heard from me: forJohn indeed "immersed 5 TATpOs, ÙV [фару bread with them, he instructed them not to depart from Je- rusalem ”, Murdock’s trans. of the Syr. Pesh. Et congregans eos, “And congregating them", Beza, London Ed., 1581, with Junius and Tremellius. “And being assembled with them ”, Granville Penn, Esq., London, 1836. “And eat with hem and commanded, that they shulden not departe, fro Jerusalem ? Wiclif, 1380. “And gaddered them togeder”, Tyndale, 1534. “And being assembled together with them”, Authorized version, 1611. “And gathered them together”, Cranmer, 1539. “And gathering them together", Geneva, 1557. “And eating with them ?, Rheims, 1582. Boothroyd, with all these premises before him, renders the passage thus, *And then assembling them together, he commanded them not to de- part, &c.? Prof. Hackett, for whose ability and candor I entertain a very high regard, in his recent very learned * Commentary on the Origmal Text of the Acts of the Apostles”, Boston, 1852, says, " The active sense of this verb has not been proved ”, and gives it “being assembled”, giving Meyer, Olshausen, and De Wette, as confirmatory of his conclusion. “ Having as- sembled them together”, is, however, maintained by some distinguished scholars, I might say by many. Doddridge renders it, “having assembled them together”, stating, too, “that some critics, ancient and modern, particularly Chry- sostom and Theophylact, understand the word ovyadcSouevos as expressive of Christ’s eating with his disciples during the forty days”. But he adds, “The notes of Elsner and Raphelius seem abundantly sufficient to justify the version I have given”. We have also ovvavdcSouac—una commoror, living together, in the same avdjn—hall, or court, which has been seized by some, in aid of their version of “eating to- gether”. But, in our esteem, Leigh is our best authority. In his Critica Sacra, London, ed. 1650, on Acts 1 : 4, he gives convescens, congregans—conversans ; and adds, Item, qua pastor dispersas oves sub tectum collegit; qui significationes optime congruerent huic loco, quia Christus discipulos fugiti- vos velut dispersos ovieulas iterum- collegit, et ad spiritualem militiam armavit. There is nothing in “ eating together ”, re- levant to a mission; but there is something in congregating, or calling together a company of persons, in order to the bet- ter accomplishment of their mission, or for commissioning them. "That such an assignation or appointment was made, we learn from Matthew 28 : 16, in connection with Matt, 26 : 32 —“ I will go before you into Galilee, after I am risen again”. This appointment is fairly indicated in these passages with their context. m Exayyeha is here, by a metonomy, used for the thing promised. The promise itself having already been given, they could not be required to await it. ? ЕВалтгоғи одет, биеиз де Валтіодтоғо®е ev mvevuare yig. * Immersed in water ”—“Immersed in the Holy Spirit”. The Валто family, and the Валтибе branch of it, have become famous through all Christendom, They are honorably de- scended from a very ancient family, in classic heraldry. They are descended from Вал by an onomatopeia, “ which coins a word from sound, by which alone its meaning may be ascer- tained”. It is selfinterpretive. We have dip and plunge from the sound of any instrument or material variously brought into contact with water. Dip, bap and plunge, indi cate the sounds made by variously applying any solid gud to water. "The air echoes plunge, when a person is suddenly immersed in water—it echoes dip and bap, when persons or other solid substances are suddenly submerged. Being words of action, and not of mode, they cam have but one literal and proper meaning. Валле occurs in the N. T. three times, always trans. com. ver. by dip. occurs eighty-one times, transferred seventy-eight times, thrice translated wash, by a metonymy of the effect for the cause. Валтідиоѕ occurs only four times, once translated washing by the same figure. Валлеотиз occurs fourteen times, exclusively applied to John, the Harbinger. Basrioua is universally transferred in the com. ver. John, the Harbinger, is the only one called Barrisr in King James’ version. In tracing their ancestral history up to Moses and his law of ceremonial observances, we find, on a grand occasion, the whole tribe of modes of wetting were convened, in Barto, Pawo, Xew, “Разтаба, on special duty, each one in his own official service, with his armor on. The priest was to pour oil into the palm of his left hand; he was then to dip his right forefinger in the oil that was in his left hand, and then to sprinkle of the oil seven. times before the Lord. Prof. Stuart, of Andover, affirms, that all lexicographers and critics of note agree that Валто and Santo indicate to dip, plunge, or immerse. Bib. Repository, 1833, p. 298. In support of which, he cites Lucian, in Timon, Plutarch, Strabo, Themestius, the Sybylline verse concerning the city of Athens, Josephus, Homer, Pindar, Aristotle, Aris- tophanes, Heraclides, Herodotus, Aratus, Xenophon, Diodorus Siculus, Plato, Epictetus, Hippocrates, Heliodorus, cum multis aliis. То these we might add the testimony of Wall, Locke, Tillot- Валео ACTS OF THE APOSTLES. CHAP. I. KING JAMES’ VERSION. GREEK with water; but ye shall Ъе BarricOnceabe baptized with the Holy Ghost not many days hence. e 4 , Ф) ` LA уо, Ov PETA ТЕХТ. REVISED VERSION. Tvevparı in water, but you shall be 4 y | immersed in the Holy Spirit, moAAas TavTas not many days hence. > єр son, Secker, Samuel Clarke, Locke, the philosopher, Wall, Wells, 3ishop Nicholson, Doddridge, Whitfield, Wesley, Macknight, and the Assembly of Divines, as concurring with this inter- pretation of the words of this family. So testifies also the whole Greek Church. The ancient versions—the Syriac, (both the Peshito, 2d century, and the Philoxenian, 6th century,) the Arabie Polyglott, 7th century, the Propaganda, a. р. 1671, all give the same family—* amada ?—immerse, of which word the Greek representative is Валтибо. ° Tvevuare Ауир. In v. 2 of this same chapter, we have Tvevuatos Ayıov. In у. 8 we have rov Aytov Hvevuacos ; y. 16 we again have то Ivevua то Aytov; and, again, another form ch. 2 : 4, ZIvevuacvos Aytov. The Book of the Acts, or of Acts of Apostles by some of the Ancients was not inappropriately called “The Gospel of the Holy Spirit.” He is, indeed, more frequently spoken of in this book than in the whole Four Gospels. His personal attributes, mission, and work, are more fully developed in the details of the apostolic mission than in any other portion of the Christian Scriptures. Speculative Theologians, in their metaphysics, have, indeed, been much perplexed in their versions and criticisms upon the anarthrous forms of this Divine person. After a very special and protracted examination of his Divine personality and his work, we haye much confidence in the result indicated in the following analysis and synthesis of the Christian oracles, and especially of this book; and because of its importance, and to prevent frequent allusions and references to the special positions and attitudes in which he appears, we judge it expedient, in the opening of this Book of Acts apostolic, to take a critical and full view of this third | personal manifestation of Jehovah. We have one Jehovah in the person of the Father, in the person of the Son, or word Incarnate, and in the person of the Holy Spirit. Hvevua Aytov is without the Greek article, though in ren- dering it, we are required to use the English definite article THE. The Greek 6, 7, zo, commonly called the Greek article, must not be confounded with our definite English article, merely because they are called by the same name. Their uses, in the two languages, are by no means parallel. We are constrained, by the laws of the two languages, to employ the English article frequently, when it is not used in the Original, and vice versa. Each case must be considered with reference to the general principles of composition which ob- tain in the English and in the Greek respectively. We usually translate ó Огоз, simply God, not “ the God.” Yet it is, with but few exceptions, ó Qeos, “the God," in the Origi- nal. In Matt. 1:23, we correctly translate, Me? Zuov 6 Огоз, * God with us," and not “tihe God with us. So in many places. Sometimes, however, we find the article omitted before Geos, as in Matt. 22:32. In the first part of this verse, we have ó Qos, and we translate properly, “I am the God of Abraham &c.”—but in the latter clause we have оох eotw ó Огос, Өғоѕ vexocm аЛа Sovcov, literally, “the God is not God of dead, but of living," but properly, “ God is not ‘the’? God of ‘the’ dead, but of ‘the’ living.” Here, we not only omit the Greek article, where it is in the text, but supply the English article in three places, where there is no article in the original. In Mark 12: 27 and Luke 20: 38, we have the parallel passages, and the same construction. The use or omission of the Greek article, in these places, is | governed by a very general principle of the Greek language, according to which they employed the article simply to dis- tinguish between the subject and the predicate of a sentence. In the sublime and abstract language of John’s introduction to his Gospel, we have a similar case. Ey «7r, without an article, we translate, ^in the beginning.” But in the latter part of the 156 verse of this chapter, we have Oeos zv ó Zoos. Why do we not translate, in the order of the Greek, and say, “God was the word” ?—clearly, because ó doyos is shown to be the subject of the sentence, not only by the context, but by the use of the article before 2оуох, and its omission before Osos. This principle of employing the Greek article or not, according as it is connected with the subject or predicate of a sentence, might be illustrated at great length, but it would be foreign to the purpose of this note to enter upon so extended a field of criticism. This word zvevua occurs very frequently in the scriptures, and with various adjuncts. We note, these five expressions avevua (spirit), то xvevua (the spirit), zvevue ауто» (spirit holy), то éy«ov льециа (the holy spirit), and то avevue то &ytov (the spirit the holy). Let us consider first, the question, does the use or the omission of the article, in the Greek, de- termine the fact, whether it is the divine, that is, the infinite, or a finite spirit, which is spoken of? In Mark 9 : 20, “ the spirit (zo zvevu«) tare him.” Неге we have the article—but it is a demoniacal spirit, that is spoken of. So elsewhere. In Mark 1: 10, “and the spirit (vo туғри), like a dove,” ќе. Here we have the article, as before, but now it means the Holy Spirit or “the spirit of God” (ro avevua vov Osov), as Matthew expresses it 3:16. In Luke 9: 39, “Lo a spirit (xvevuc), taketh him,” &e. Here there is no article, and it is a demoniacal spirit. In ch. 24: 37, “They had seen a spirit (xvevuc), and v. 39, “a spirit (лугьие), hath not flesh and bones,” &c., without the article. But then, also, without the article, Jno. 3 : 5, “of water and of the spirit (avevsaros) ;” so frequently in the epistles; as in Gal. 5 : 25, “If we live in the spirit (wvevwarz), let us also walk in the spirit (лигишате)” ; ACTS OF THE APOSTLES. CHAP. I. KING JAMES’ VERSION. 6 When they therefore were | zuépas. GREEK TEXT. e ` 5 6 OL pév оби аъреА- REVISED VERSION. They now having come Pto- 6 come together, they asked of Oovres етурфтеи avrov Aéyovres, gether, «asked him, saying, P This agrees with the command to “continue in Jerusa- lem?, Luke 24: 49. Some interpreters, with the concurrence of De Wette, construe the participle substantively, “They now, who came together”. Grammatical enough, but not in accordance with the author of this book, in the case alluded to. So Olshausen judiciously remarks on this again Eph. 2: 22, “Habitation of God through the spirit (ev mveveate)” ; and in 1 Tim. 3 : 16, “ Justified in the spirit (ev nvevuati). ”™* ( From these citations, it is clear, that the Greek article does not of itself, necessarily, indicate anything as to the quality, nature, or essence of the noun with which it stands connected but these must be ascertained from other sources. What other aids have we in respect to the word avevza? Besides the general scope of the context, there are both epithets and attributive or limiting clauses. Thus, to “spirit,” we have added, “unclean” “dumb.” “deaf,” “evil,” “ demoniacal,” “pythonic,” &e—also “holy,” “of God," “of Christ.” “of the Lord,” “of adoption,” “of his son,” &c. By these and such like tests, and not by the use or omission of the article, must we determine the quality, nature, or essence of the лугуна, іп any place. The article may or may not be used with any one of these expressions. This will depend upon its logical, that is, its syntactical relation in the thought of the speaker or writer. The article is in fact a contrivance of syntax to render words, however general, so individual, dis- tinctive, or definite, as that they may be fitted to form the subject of a proposition; hence its introduction or omission will be governed by this general principle, and the same word, therefore, with precisely the. same essential signification, will be found with or without the article, according to its syn- tactical relation in the context. The uses of the word zvevu« afford ample illustrations of this ruling principle in the Greek language. It means, gener- ally, spzrit—neither definite nor specific in itself—but, by the use of some adjunct, it may be rendered so, and then it will take or reject the article according to the general rule of the language. "Thus mrevua becomes definite, because specific, by the adjunct «уго». The adjective specifies what spirit, and, when placed after the noun, stands in the relation of the Hebrew genitive, and exerts, along with its qualifying sense, also a limiting and individualizing influence upon the noun. Therefore we find zwevu«, when succeeded by бно», uni- formly without the article; yet always most specific and definite. There is no room for mistake. Thus (Luke 2 : 25, 26) it is said of Simeon, that the Holy Spirit was upon him. Here it is zzvevue &ytov, without the article. Yet in the next * In these critical notes, the common version is adopted, for convenience of reference simply. | | avevua aytor. passage, when dissenting from De Wette, аз quoted by Prof. Hackett, Of uev ov» ovvehDovres; They now having come together. 3 Exnowror, literally were asking, tantamount to asked, and in most instances, in our idiom, represented by asked. Matt. 15:23. John 4: 40; 8:7; 12: 21, &c. verse, in narrating the effect of this spirit, it is said, “It was revealed to him by the Holy Spirit,” &c. (ало vov mvevuatos тоо «ytov), with the article before both zvevua and буор, clearly because of the relation which this second introduction | of the word sustains to the subject, as already introduced in The article does not introduce the idea of de- finiteness, or individuality, but simply demonstrates the zrvev- xain the second place, as the zvevuc, already named, which was not simply а spirit, but a particular, that is the Holy Spirit. So in the next verse (27), the connection of thought | being now clearly and closely established, the specific adjunct aytov is dropt, as no longer necessary, and we have simply ty avevuatt, the spir& that is, the spirit already referred to, known to be the Holy Spirit, not by the article simply, but by that to which the article refers, to wit, the avevua бугор, first mentioned. So far from the article being necessary to give definiteness or individuality to zzevue бугор, it is its very definite and individual character that enables it to stand without the arti- cle. Itis a great mistake to suppose that zrzevue &y«ov is an abstract noun. Tivevua alone may be used as an abstract noun, but surely not with the qualifying and specific adjunct &ytov. The Christian dispensation, being a dispensation of, or through the Holy Spirit, he is in the very beginning of the kingdom, as it was formally set up on the day of Pentecost, most appositely set forth in his individual, personal, and spe- cific character, as mvevwa &y:orv; not an influence of some- thing else, an effect or product of some superior antecedent cause, but a concurring and self-acting personal divine agent, in consummating and completing the work of redemption. Therefore our Saviour said in his farewell discourse (Jno. 14:26), that the Father would send in his, the Son’s, name “the advocate," the Holy Spirit, “who should teach them,” &c. It is here то xvevua то &ycov, and in this first chapter of Acts every thing is in perfect keeping with this divine distribution of the parts assigned to the Son and the Spirit respectively, in the salvation of man. In the first verse the command- ments given to the apostles are referred to this promised (avevua блох) Holy Spirit, ó z«gazArros. In the 4th verse, the narrative represents the Saviour as commanding them to tarry at Jerusalem till this promise of the Father should be fulfilled—identifying it with the baptism in the Holy Spirit (avevua &yiov),—which had been promised by John, the 6 ACTS OF THE APOSTLES. CHAP. L KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. him, saying, Lord, wilt thou at Кори, Е €v TO Xpove TOUTQ Lord, dost thou at this time this time restore again the king- dom to Israel? 7 And he said unto them, 16179 ’Горайл; 7 Eire 06 mpós| And he said to them, It is not Baptist; and in the 8th verse, in reply to their questions con- cerning the restoration of the kingdom to Israel (v. 6), he tells them, “they shall receive power, after that the Holy Spirit (rov ayrov льециатоз) shall have come upon them," &e. Here there can be no mistake. The то лугома vo &ytov— promised in Jno. (14: 26)—is the льецца бутор, in which the Harbinger promised, they should be immersed, the same avevua бугор, for which the Saviour bid them to tarry at Jerusalem, and the то буор ztzevua, which was to come upon them, in order to endue them with power, &c., as found in v. 8. The identity of the subject indicated by the several expressions swwevu« «угор, то лъғуиа то бугор, апі то суор avevua, cannot be doubted. То those who think that the idea of the personality of the Spirit was not distinctly held by the Jews, and who yet contend that this idea is only properly and fully conveyed by the expression то zvevu« to &ytov, it may be suggested, that in the only places (three in all), where the expression “ Holy Spirit” occurs in the Septuagint, this arrangement of the article with the noun and adjective is uniformly employed. Тһе same form is also used by Peter (in Acts 1 : 16), to designate the Spirit, prophe- sying by the mouth of David. As to the use of the definite English article, the, always before Holy Spirit, it is found necessary in the fact, that we recognize the Spirit’s agency always in relation to dhe Father, and to the Son. We may and do sometimes say “Father, Son, and Holy Spirit,? but this rather to unify than to dis- tinguish. Were there scriptural warrant for addressing the Holy Spirit directly, as is sometimes done, we would omit the | English article. Одат, —sv. Ivevuatıi Иуир. These baptisms, or immer- sions, are spoken of by Matt. 3:11; Mark 1:8; Luke 8:16; Jno. 1:38; and 1 Cor. 12: 13. In all these places the preposition ev is expressed both before дать and svev- wart, except that in Luke, where ғ» is omitted, as in this case, before vdare. The insertion or omission, therefore, of the preposition does not alter the construction or the sense; in either case, the noun is the dative of the manner, or the way in which, or after which, or the place or medium in which, the action is performed. Both the preposition e» and the dative case-ending indicate the same primary thought, that of relative place. The Sanscrit has an *implementive or instrumental,” a “dative” and a *locative? case, all of which are expressed, in the Greek, by the one, dative. But the primary and distinctive import of all these is “locative.” This is also the import of the preposition sv, and, therefore, we find the case-ending of the dative, sometimes with, and sometimes without, the preposition, in precisely the same con- nection, and in the same sense. This is so common a liberty > , ^ B атокадсталея туи [BaguAetav | restore the kingdom to Israel? of the Greek language, that we need not illustrate it by other examples. As idaze stands to the immersion by John, so precisely does ev лргьиати stand to the immersion by Christ. The relation, in both cases, is expressed by the dative or locative case, and is clearly that of where or in which the action was performed. It should be noted by those who speak of this connection, as the dalive of instrument, that whilst the genitive is the whence-case, and the accusative the whither-case, the dative is strictly and properly the where- case, and can only be used to express instrumentality in a strictly passive sense. It is not properly employed to express concurrent action or co-agency. The action in this case is expressed by “immerse,” the agents were John and Christ, the whither or object $uas, those addressed, and the place— that in which, in the action of John, дати, in water, and in the action of Christ, ev Z/vsvueze Ayr, in the Holy Spirit. There are five distinct conceptions of the Holy Spirit in the Holy Seriptures. The first is his nature, all Divine; the second, his person, distinct from that of the Father and the Son ; the third, his office of illuminator and sanctifier; the fourth, his influence; the fifth, his work, peculiarly developed in creation, providence, and redemption, l. In creation he *moved upon the face of the waters," im- pregnating them with life-giving power; Gen. 1:6. “By his Spirit he has garnished the heavens;” “his hand has formed the crooked serpent;? the milky way; Job 26 : 13. Тһе Spirit of God has made me, Job 33:4. “The Spirit gave the apostles utterance,” Acts 2 : 4. 2. In providence, annually renewing the face of the earth. “Thou sendest forth thy Spirit, and thou renewest the face of the earth.” Psalm 104: 20. Ву the Holy Spirit the humanity of Jesus the Messiah was created out of the person of the Virgin Mary. The Holy Spirit (Zvevua Ауго») shall come upon thee, Luke 1: 25. "Therefore she was found with child by the Holy Spirit, Matthew 1:18. Hence the Christian church commenced by the direct and special influence, or creative power, of the Holy Spirit, Acts 2. The Father sent his Son into the world; the Son promised to send, and did send, with the concurrence of his Father, the Holy Spirit; and, by his gifts vouchsafed to the apostles, they instituted the Christian church, Christ's mystical body, of which he is the living, active, and efficient Spirit. 3. In redemption, Не is the sanctifier, and comforter, or ad- vocate, of the claims of Messiah, shedding abroad copiously, the love of God in the heart of his people; making inter- cessions for us with groanings inexpressible, which only he that searches the heart can interpret. Such are the evangelical developments of the remedial dis- pensation, all found in the Divine essence and personalities. ACTS OF THE APOSTLES. CHAP. I. KING JAMES’ VERSION. is not for you to know the times or the seasons which the Father hath put in his own power. 8 But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Je- rusalem, and in all Judea, and in |: Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel ; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Je- sus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. 12 Then returned they unto Jerusalem, from the mount called r Xoovovs ў zargovs, “ of time, gr the exact time”, Wakefield. * Едето ev тр деф sSovorg; times or occasions ”. *put in his own power", com. yer.; “appointed in his own authority ”. GREEK TEXT. avtovs, Обу úuðv вать yrovat xpovovs ij koipoUe ods 6 Потр 0єто év TH 101 eEoveia. * adda Аурєсдє Svvayw, émeA00vros ToU Ayiov Hvetparos ep úps, kai ётєсӨє pot pápropes ev T€ Героосаћђш каї ev тас тӯ ‘Tovéaia kai Lapapela кої ews ёсҳатоо THs yns. ° Kai табта eirov, BAeróvrov avrQv exnpbn, kai vepedn vméAa(ev avrüv ато Tov ӧфбәЛиду avrav. | кай os dreviQovres Norav eis Tov ovpavov, TopEevopevov avTov, каї idov avdpes Ovo парестђкєтар avrois év воть AevKy, où kai > / ~ , єітоу, “Avdpes l'aMAato, ті е , > , > ` | отукате €ujjAémovres Els TOV > , è © e > ^ е ovpavov ; офто 0 ’1[1170055 o ^ > n > < avadnpdeis аф vuay es Tov , N © > , ^ oupavoy, ovTws €Àevgerat Ov ГА 3 у ^ тротоу єдєхсасдє avrov пореу- , > < , ә , omevov eis Tov ovpavov. | Tore є 7. эе ` > N vréaTpeYav eis LepovaaAn ато y ^ Z ТР ^ opovs TOU KaAoupevou MAawvos, REVISED VERSION. for you to know times or "oc- casions, which the Father has reserved for his own *dis- posal. But you shall receive ‘power, after that the Holy Spirit is come upon you: and you shall be witnesses for «me, both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost parts of the earth. And when he had spoken these things, while they be- held, he was taken "up, and а cloud received him out of their sight. And while they were gazing vinto the heaven as he went up, behold, two men stood by them in white ap- parel; who also said, Galile- ans, why stand you gazing into the heayen? This same Jesus, who is taken from you into the heaven, shall so come, in like manner, as you have seen him going into the heaven. Then they re- turned into Jerusalem, from a mount called *Olivet, from “ Тһе seasons for me”. These, how- witnesses might depose against me, and not be “ * “Was taken up” 3 exnodn, not avchngdr, v. 2 = 0 witnesses I therefore, a priori, prefer the latter to the former —the text to the emendation. , indicating ever literal, are not in the common currency of our present language. Men may place a matter in their own hands—in their own disposal. And by a very common figure, we speak of “reserved rights”, we very seldom put, that which we possess, in our own hands. It is, therefore, a figurative ex- pression, tantamount to—reserving or placing in one’s own dispensation or disposal. It is, indeed, sfovora, moral power, or authority of dispensation—at one’s own disposal. t ораш, not here efovoca, moral power or authority, indicative of the powers of the Christian age— the world that was to come”. There was not only e£ovo:«, authority— or moral power—but also дорое, intellectual strength and miraculous power—equal to their day and work. а Mov, for иог, is substituted by the authority of Lachmann and Tischendorf (abbreviated Ln., ТЕ). The difference between * my witnesses? and “witnesses for me” is considerable. My the commencement, not the completion of his ascent. Пе, it appears from the terminology here employed, gradually and with great dignity, ascended, not asa flash of lightning, nor as a meteor passes away, but slowly and with majesty, that they might clearly perceive and be assured of his return to his native heaven. Several of the old versions read, *And while they were looking steadfastly, as he was going towards heaven ”. w Es tov ovgarov; into the heaven. In vv. 10, 11, we have this precise formula four times, and, therefore, we must have it just as often in the version. We have also evs twice in уу. 12, 13, and should have into Jerusalem, and into the upper room, for in both instances they went not only to, or unto, but into Jerusalem, and into the upper room. x “Olivet”, olive yard. со ACTS OF THE APOSTLES. CHAP. 1. KING JAMES’ VERSION. Olivet, which is from Jerusalem a sabbath-day’s journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and An- drew, Philip, and Thomas, Bar- tholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. 14 These all continued with one accord in prayer and sup- plication, with the women, and Mary the mother of Jesus, and with his brethren. 15 And in those days Peter stood up in the midst of the dis- ciples, and said, (the number of the names together were about an hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17 For he was numbered with us, and had obtained part of this ministry. 18 Now this man purchased a field with the reward of iniquity ; Y Ехо», having, D? Syri H from”, Syriac; longs”, Syriac Version. * Пооохаотғоғо signifies, to persist in adherence to, to be intently engaged in, to attend constantly to, Acts 2 13 : 6, &e.; to remain constantly, Acts 2: 46 ; stantly, Mark. 3:9; to continue with, Mark 8:13; 10:7 * “Men brethren” occurs some eleven times in this book A Hebraism, in our idiom, simply equivalent to Men, brethren and fathers, is a proper address, of Acts. brethren. when three distinct classes are present ; not = azezor, distant. “having from”; Sabbati habens iter, “containing а saboth”, Tyndale. Geneva, “ conteyning a sabbath dayes iorney ”. sabbath day’s journey”, Rheims; “distant about seven fur- GREEK TEXT. er ` X 0 eat €yyvs ‘LepovcaAnp, саВ- и 3 e / Ватоо €xov дор" 13 Kal ore eianAOor, aveBnoav ` ^ Ф 5 eie TO Umepoorv Ov тосар ката- , GA и > Z pevovTes, 0 те Шєтроѕ Kai’ Tako- N12. и ND и Bos kai Iwavvys kai 'AvOpéas, Ф/Литтох kal Owpas, Ворбоћо- patos kai Mar@aios, ’laxwBos "Axraiov каї Xipov 0 ZrnAorys, `Гоџдаѕ '"Iakofov. “ obra , 3 = TAVTES TAV проскартеробите е ^ ^ ^ ^ ^ омодорадор Tj) просеихй Kat Ty i ` j deqoet, ovv yovagt каї Mapig ^ `X =~ 5 ^ ` A т) NTP Tov “Incov, кої соу ^ > ^ > ~ Tois adeAois avroU. 15 KAT èv rats шерои ravraus | ауастаѕ llérpos ev péso Tov надутфь єтє” Hv тє OyAÀos ovou&rov ÊTITOQUTÒ ÖS ékarüv eixoow: № "Avépes @деЛфоь, «да TAnpoOnvac riv ypadny тат, nv проейте то Пуєдра то “Aytov dia сторатоѕ AaBid, пере ’[оуда Tov yevopévov 005 yoU rois cvAAa[gobgi TOv oor: И ort xkarnpiðpnuévos nv ovv piv, Kal éÀaye TOV кАђроу Tis duaxovias tavtyns. 1% Obros pev оду ёктусато ҳоріоу EK TOU Jug 005 THs а0:кіаѕ, Kal прут Hackett, in loco., Vulgate; “ distant So, also, the “ Distant a : 42; Rom. to altend con- | has men. men brethren ”. but “men brethren” | nians, &c. REVISED VERSION. Jerusalem, a sabbath-day's "journey. And when they had entered, they went up into the upper room, where abode both Peter, and James, and John, and Andrew, Philip and Tho- mas, Bartholomew and Mat- thew, James, son of Alpheus. and Simon Zelotes, and Judas, the brother of James. These were all ‘persevering with one consent, in prayer and sup- plication, with women, with Mary the mother of Jesus, and with his brothers. — 3 And in those days Peter stood up in the midst of the dis- ciples, and said, (the number of the names together being about one hundred and twen- ty), *Brethren, this scripture must needs have been fulfilled, which the Holy Spirit, by the mouth of David, before spoke, concerning Judas, who was guide to them that seized Je- sus. For he was numbered with us, and had obtained part of this ministry. (Now a field was purchased with the re- ward of his iniquity, and he, m oo are not two classes, while men and brethren are. conjunction between them, with us, they simply indicate brethren, which is more Anglo-Saxon than In a brother we always find a man, while sometimes we may find a man, but not in him a brother. Without a * men brethren ?. Men of Galilee, men of Judea, men of Israel, men of Cyprus, men of Macedonia, &с., &с., are, with us, Galileans, Jews, Tsraelites, Cyprians, Macedonians, &c., &c. The English Rheims ver. of the Vulgate has * you Beza, London Ed., 1681, has Piri fratres ; Boothroyd's London Ed., 1836, has simply “brethren”; our com. ver. follows Tyndale's; Thompson, “men brethren ” We do not say, men and Virginians, men and Pennsylva- Murdock's Syriac ACTS OF THE APOSTLES. CHAP. I. KING JAMES’ VERSION. and felling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Acelda- ma, that is to say, The field of blood. 20 For it is written in the book of Psalms, Let his habita- tion be desolate, and let no man dwell therein: and, His bishop- rick let another take. 21 Wherefore of these men which have companied with us, all the time that the Lord Jesus went in and out among us, 22 Beginning from the bap- tism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resur- rection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Mat- thias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, |% from which Judas by transgres- sion fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Mat- thias; and he was numbered with the eleven apostles. ^ Episcopate. This term, being now canonized by Webster, is more apposite than any other word in our currency, to indicate the office of oyersight or superintendency. The only question with us is, whether it would not be more intelligible to the masses to say “his office of Superintendant ?, or with Wiclif, Елиохолт = oversight. Literally “they placed two”, but idiomati- cally, they nominated or appointed two. 4 Лоооеоёаиғруог гелор` “they praying said” “his bishoprick let another take”. © Eotņoav доо. GREEK TEXT. yevomevos «Лактсє péoos, Kal eEexvOn парта та omhayxva QUTOU, ? кай yvoorov €yévero ^ ^ ^ e MAOL TOLS KATOLKQUOLY Jepovaa- ÀD СА DY 5 \ if 7ш, wate клубу TO хорор 3 ^ ^ > , ^ ЕЈ ^ EKELVO TN Ota. д:аЛєктф аотор \ ГА ’АкеЛдаиа, TovTéaTe — xoptov - , ` aiuaros. yéypemrau yap êv и ip ^ / е Вил Жали» Гетто 7 ётаоћѕ GaUTOU épmuos, каї ju) ^ 3 ^ ёсто 0 KaTotKwy ev avr], Kai, ` b > ^ be Туу епокопуь avroð Aa(go [L4 21 A4 ^ 5 ^ єтєроѕ. ЕЁ oUv TOV соуєЛ- бортах ии бубрфу ви торті xpóve | ви @ eo Ade кой e£A6ev ed) шах 0 kúpios Inaods, " ap£a- pevos amo тоб Barrio pueros ' Iovvov éos Tis прерах js «ve- AnpOn ap "uev, pprvpa т) ivagTáaeos aurou yeverOar соу пы» eva rovrov. Кой éory- cav úo, Ioco) тоу kaAoUpevov ВарсаВа», os émekAy0m 'IoU- oros, kal MarÜ(av. “ка mpo- cevéapevor eimov, Xv Куре kapO.oyvGara парте, avaderEov ёк rovrov TOv дуо ёра ov é&eAé£o 25 Aagetv Tov кАроу THs диако- vias TavTns кой amoaToAns, 6 is тареп 'Тоудаѕ, mopevOnvat els Tov Torov Tov др. 7° Ка? ёбокар KAnpous avTav, Kal ETE- gev ó KAnpos ext Marbiav, koi ovykareynpiadn pera Tav Evde- ка amooToAwy. REVISED VERSION. falling headlong, burst asun- der in the midst, and all his bowels gushed out. And it was known to all the dwellers in Jerusalem; insomuchas that field is called in their proper tongue Aceldama, that is to say, the field of blood.) For it : is written in the book of Psalms; Let his habitation be desolate, and let no man dwell in it, and his repis- copate let another take. Wherefore, of these men that have accompanied us all the time that the Lord Jesus went in and out among us, begin- + ning from the immersion of John, to the day that he was taken up from us, must one be appointed to be witness with us of his resurrection. And they appointed «two, Jo- seph, called Barsabas, who was surnamed Justus, and Matthias. And they ‘praying said: Thou Lord, who knowest the hearts of all men, show which of these two thou hast chosen, to take a part in this ministry and an Apostleship, from which Judas by trans- gression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias, and he was numbered’ *to- gether with the eleven Apos- tles. numbered with. rolled among them, Beza, Calvin, De Wette, Hackett. fact here stated justifies the version given of v. 25, in this ministry, and an Apostleship” from which Judas fell. He was a perfect and complete substitute, possessing all the qualifications equally with him. His treachery and fall are [en 9 w = n2 V2 е Хоухатеуиуиоду. This indicates more than that he was He was numbered together with, i. e. en- The “a part thus made to strengthen and complete the apostolic testi- mony. 10 KING JAMES’ VERSION. CHAP. II. Ахр when the day of Pente- cost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rush- ing mighty wind, and it filled all the house where they were KAI ё тф А 2 TOCUTO. GREEK TEXT. CHAP. rjv иёра» THs IevtnKoaris, joav &mavres ӧробуџадоу ёті- кой €yévero advo ék тод ovpavod ўҳоѕ cap феро- pens mvons as, кой erà- pocev ОЛор vOv oikov об сар ACTS OF THE APOSTLES. CHAP. IL REVISED VERSION CHAP. II. п. Waen the day of *Pentecost 1 was fully "come, they were all with one accord in one place. And suddenly there came a 2 sound ‘out of heaven, as of a rushing mighty ?wind, and it filled all the house where they ovpTrAnpova ba sitting. кабўрерогг: 2 kal E ф@поаь aù- were sitting. And there ap- 3 3 And there appeared unto| - m x peared to them tongues ‘dis- rois OlapepiComevar yðra them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. ^ \ cats, коадоѕ то e EY ` и , 34» v OTel 7vpos, єкадітє тє Eh Eva a > ^ €kaaov avrà, * a и € , ` amavres Llvevpatos Ayiov, Kat ЕА ^ е , , прёарто AaAeiv érépais yAoo- avrois aropbeyyerOu. °° Hoav tributed, as of fire, and it sat upon every one of them. And 4 they were all filled with the ‘Holy Spirit, and they began to speak in other tongues, as the Spirit gave them *utter- ance. / каїєтАђсбтсау ITvevpa €didov а Ievrnzoots, from zeevrnzootn = mevtnxoven, fifty. The Pentecost commenced the fiftieth day from the first day of unleavened bread—on the morrow after the Paschal Lamb was offered. b Duuinoovada. The verb ovuzingow occurs only three times, and exclusively in Luke’s writings—twice in his Gospel and once here—* completely filled”. The action of the verb (literally, to be completed) refers to the interval be- fore his arrival. Olsh., Hackett. “And when the days of Pentecost were fully come”; Mur., Syriac Peshito Version. “The morrow after the seventh Sabbath”. The Jews were on that day to celebrate a holy conyocation according to the law. < Ex тоо ovgavov, literally out of heaven, usually represented from heaven. 3 Прозз fiaras, a mighty blast; yeoouerns, a rushing mighty wind; оғо Фог, rapid and violent motion. Hyos must be regarded here as the nom. case to exdjewoey. The echo or sound filled the apartment in which they were assembled. Had it been in the temple it would doubtless have been named. No symbol of spirit known to mankind, is better than the wind. John 3:8. * * Separate tongues as of fire, and it settled upon each of them”, Thompson. * Distinct tongues as of fire, and it sat upon each of them”, Wesley. “ Tongues which were divided like flame, and they rested upon each of them”, Murdock. “Divided tongues as of fire, and a tongue sat on each of them”, Boothroyd. Не adds, * Calvin, Heinrichs, and many of the older commentators render the participle disparted, or cleft, and suppose it to describe the flame as exhibiting in each instance a tongue-like, forked appearance”. AcaucorSousvac удюаоси. AvawegiCouae occurs in the №. T. 12 times, 8 of which are in Luke’s writings, translated com. ver. by di- vided, 5 times; parted, 6 times; cloven, once, (in this passage only). Garments and property are “parted”, kingdoms, families, and food, are divided. It would seem apropos, that one tongue was visible on the head of every apostle. Wake- field freely translates it, “And they saw, as it were, tongues of fire, distributing themselves and settling upon them ”. Г ZIpevuaros Aytov; we have mvevua, to ztwtvua, nvevua Aywov, то Дуго» mvevua, and vo mvevua to Aysov in the Christian Scriptures, and samples of each in the book of Acts. These, too, occasionally oceur in connection with the third person of the Divinity, or Godhead. That the same personality is occasionally indicated by each of them, is conceded by all learned men, so far as known to us. Our best Greek texts distinguish them, when supposed to refer to the Holy Spirit, by capital letters. On a special examination of every passage in this book where these terms occur in Luke’s writings, his gospel and his Acts, we find it with the article, zo 2veuwa, thirty-two times, with- out it nineteen times. In almost every case with the article, the Holy Spirit is intended, and sometimes without it. Now, as there is but one Holy Spirit of a Divine conception in the Christian religion, we are constrained to think that when any one is said to be filled with, or led by a Holy Spirit whether with or without the article, the Spirit of God is in- tended and intimated. But that Spirit, now as formerly, dis- tributes or confers his graces as he wills, and especially in answer to the prayer of faith. It is God who works in us to will and to do, of his own benevolence—co «Т=Да zat то Phil. 2 : 13. 5 Алор®ғууғо аг is found only in this book, and occurs but three times, chap. 2: 14; 26 : 25. In this place it inti- mates more than ordinary utterance. “As the Spirit gave €pEoyetv. ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came to- gether, and were confounded, because that every man heard them speak in his own language. 7 Aud they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak, Galileans ? 8 Andhow hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and stran- gers of Rome, Jews and prose- lytes, 11 Cretes and Arabians, we do them to make solemn addresses”, Thom. GREEK TEXT. ` 3 € ^ ^ de ev Јєроосаћти karotkoüvres ^ + ^ ` ‘Tovdaiot avdpes є0ЛаВєі5 ато x », ^ ^ ` тартоѕ €Ovous TOv ото TOY ovpa- , , M ^ ^ vov. ° yevonévgs d€ THs povis , ^ Y ^ EY TavTns, cvviAOe то TÀ350o0s каї , a v CARE c'uvexvOm* Оті "/kovov eis ékaaos ^ ГА TH iia диадекто AadovvTav av- ^ M , trav. " ёістарто 02 парте to ME z , ^ кой €Oavpacov, Aéyovree pos j 4 M и © ahAnrovs, Ovk 100% ravres обтои eigty. ot AaAoüvres l'aAuAatot ; ^ e ^ , 8 каї Tos huels Gkovop.ev ёкастоѕ ^», ГА € ^ 2 e ux TH 20а діаЛєктф фи év y €yev- Z z ^ „бумер, ? Пардо: koi Мӯдог kai Hapirar, кой ol катогкодитєѕ ^ 7 и > , ryv Mecororapmiav, Lovdaiav тє = TT’ kai Karraðokiav, llóvrov каї ` ryv 'Aaíav, ® Фроуіау тє koi » ` Парфо№Моь, АПуоптор ka та , ^ , ^ ` меру THs 1:80 тп ката Kv- , r ^ € рти, Kal oi emdnuovrtes Po- E OD E patot, "Lovato re кої mpoon- ^ 2/ Лито, !' Крӯтєе koi " Apafles, Elsner, on this | Acts.” It is with us more familiarly rendered tongue. REVISED VERSION. And there were dwelling in Jerusalem Jews, "devout men, of every nation under heaven. Now when this was noised abroad, the multitude came together, and were con- founded, because ‘every one heard them speak in his own ótengue. And all were a- mazed, and marvelled, saying one to another, Behold, are not *all these who speak, Ga- lileans? And how hear we, every man in our own tongue, lin which we were born? Par- thians, and Medes, and Elam- ites, and those “inhabiting Mesopotamia, —both "Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphilia, and the parts of Lybia about Cyrene, and Roman strangers —both Jews and Proselytes, Cretesand Arabians,—we hear 11 11 This, passage, quoting Diogenes Laertius, Iamblichus, and Kypke, shows that it is applied specially to indicate oracles or pro- phetic responses. So used by Josephus, Strabo, and Philo. —See Doddridge. “As the Spirit gave them utterance” has respect ta the import of the communications rather than to the fact of their mere powers of speaking, or of expressing themselves. в Eviafes occurs but three times in N. T., always rendered devout. Its whole family—evlefeca and evdafSeouac are found but seven times. It is only in Hellenistic Greek found in this usage. The pious Eneas and the devout Greeks correspond with this use of it. It is probable that the Jews, then sojourners in all nations, were represented in this great anni- versary of the giving of their law by men the most pious and devout in their nation. i Её ёхаотос: literally each one, but in our usage, every one, is more congenial. In some eighty occurrences in the N. T. it is, with some few exceptions, translated by every one. j [dca Sealexrq: literally dialect. This word in the Christian scriptures is found but six times, and these are found in * The as in the case of Валлиона, we prefer to a mere trans- ference. к Пиртес is doubtful, and is rejected by Sch., Ln., and Tf. But Hackett and some others regard it as emphatic. It is, indeed, if genuine, a figure of amplification. 1 Ev rj —in which, not, “ wherein”. ™ For the dwellers, now also obsolete, substitute those in- habiting, as not only more modern, but more indicative of the regimen and more in harmony with it. Inhabit, in our yerna- cular, is both transitive and intransitive. a “ Judea”. Some eminent critics, such as Dr. Bloomfield and Granville Penn, Esq., regard this as a vitiation of the common reading. “Jdumea exactly fits the geographical order of the countries named, Judea does not—Parthians, and Medes, and Elamites; those who inhabit Mesopotamia and Idumea?. Besides, it is not likely that, in such a collation of countries, Judea, in which they were assembled, would be named—and named, too, out of its proper place. But Bagster’s text, being the standard text, renders this position gratuitous. Otherwise we strongly incline to Idumea. 12 ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13 Others mocking, said, These men are full of new wine. 14 But Peter, standing with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel, 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream up be this dreams: GREEK TEXT. akovopev ЛаЛоуутоу a)rQv Tals nweTepais yAóaaots TH пєуаћїа тоб Oeod; 12 'E£(oravro дё торте кой Ouprópovv, ЛЛ mpos &AXov Aéyovres, Ti àv ВЕЛО тобто eivat; 13 " Erepot де xAev- d(ovree éAeyov, “Ore yAevKous pepeaopévot eiat. 1t Mrabets 0€ Петро aiv rois evdeka, ётӯрє THY фору abrob, кої атєфбёуСато avrois, ” Аудрєѕ "Tovdator, кої oi катокодутєѕ ‘TepovoaAnp &ravres, тобто бий урөстоу ёст, кой ёротістасдє та рурота pov. © od yap as Dues vTroAGpBavere, obrot pe- Ovovow: ёст: yap Opa триту THs ера 1% аЛа тобто ёсті TÒ cipnuevoy Oia тод mpopyrov "Io, И Kal éora èv mais eoxarais npepais, A€yer 6 Ocós, EKXEO ато TOD птуєдратоѕ pov em wücav сарка, Kal mpodnrev- cove oi viol vuv Kal ai Ovya- Tepes Dv: Kal oi veavígkot оидо Op&ces oYpovrat, kal oi mpecBUTEpor Vay урта évv- REVISED VERSION. them speaking in our own tongues the *majestic works of God. And they were all amazed and perplexed, saying 12 one to another, What means this? Others (mocking) said, "They are full of sweet wine. Dut Peter, standing up with the eleven, raised his voice, and said to them, *Jews, and all you that reside in Jeru- salem, be this known to you, and hearken to my words: for 15 these men are not drunk, as you suppose, seeing it is but the third *hour of the day. But this is that which was 16 spoken ‘through the prophet Joel, And it shall come to 17 pass, in "the last days, that I will pour out of my Spirit upon all flesh, and they shall prophesy. Your young men shall see visions, and your old men shall dream ‘in dreams: ° Ta weyadera is more than mighty, or wonderful. Tr» ue- yahecornra is rendered magnificence, Acts 19:27; majesty, 2 Peter 1: 16. In this context, its full import of grandeur is called for. * Wonderful dispensations of God”, Thompson; “ Wonderful works of God”, Wakefield, Boothroyd, Wesley ; “Wonders of God”, Mur. Syriac. P Men is supplied in com. vers. X/evaforves is repudiated by Gb., Sch., Ln., and ТЕ, and 0:azAevaSovres substituted. а PÀevxovs, mustum vinum recens ex uvis expressum et synecdochice, quivis dulcis potus quasi, a sweet wine.— Stockius, Wesley, Thompson, Geneva, Rheims. Musto, Vulgate, Wickliff. New wine, Murdock, cum multis aliis, The Pente- cost occurred in June, the First Vintage in August. Conse- quently, it could not be new wine. " Avdoes Iovdacor, Jews; born in Jerusalem, of xerowovr- tes. “Jews, and Jewish converts, or Jews born in Jerusa- lem, and Foreign Jews.” Hackett, cum multis aliis. * Nine o'clock in the morning. t Ma, through, not by. У. 16. Yro frequently indicates by, as an author; but dca, through, as an agent, or messenger. So Vigerius, p. 670, Sec. 6, “cum dativo, ut plurimum reddi- tur sub”. u In these writings, “the last days” generally, if not always, indicate the Christian age. Indeed, the conclusion of the Jewish dispensation was the commencement of the Christian, As the morning star sets in day, so did the Harbinger decrease as the sun of righteousness arose with healing in his wings. Jesus Christ is, in this view of the pre- mises, properly said to have “Appeared in the end of the world”, to put away sin-offerings by the sacrifice of himself. у “Shall dream dreams”, or dream with dreams ; for 2272/4045 Mill gives e»vz»«a. With Prof. Hackett and some other translators, we, in this case, prefer Griesbach's text. ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. 18 And on my servants, and on my hand-maidens, I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke. 20 The sun shall be turned into darkness, and the moon into blood, before that great and nota- ble day of the Lord come. 21 And it shall come to pass, that whosoever shall call on the name of the Lord, shall be saved. 22 Ye men of Israel, hear these words; Jesus of Nazareth, aman approved ef God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye your- GREEK TEXT. [A 18 , 3. © mviac OnocovTae. кой ye emi тод SovAovs pov kal ет Tas dovras pov, év rais npépais ёкєі- vais ékyeQ ато TOU mvevparós pov, kal mpopnrevoovar. — ? koi ddow терата êv TO oUpawd а ave, kal onpeia emi THS уђе като, pa каї пор Kal aTuiða катуоб. 20 0 HALOS ‚иетаотрафтостви eis córos, kal 7 сер eis aipa, пр 3) €AGetv my пера kvpíov my неуд каї ema. 1 кой coral, mas os av ETIKAÀAÉTNTAL TO voua Kupiov, owOnceTat. 2 "Avdpes “Lopandira, axov- care Tovs Aoyous rovrovs ` In- соду tov NaCopatov, avdpa ато тод Өєод amodederypévoyv eis one Suvapyere кой Tépace кой onjeclors, ois второе Oe avrov 0 13 REVISED VERSION. and on my man servants, and 18 my maid servants, in those days I will pour out of my Spirit, and they shall prophesy. And I will show wonders in the heavens vabove, and signs on the earth beneath—blood and fire, and smoky хуарог. The sun shall be turned into dark- ness, and the moon into blood, before that great and illustri- ous day of the Lord come. And it shall come to pass, that every one who shall call upon the name of the Lord, shall be ysaved. Israelites, hear these words: Jesus, the Nazarene, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you (as selves also know: 23 Him, being delivered by the determinate counsel and QUTOL оїдатє, Qeos èv LÉTO BOY, Kabos кой сует BovAr каї mpoyvøset TOU you, yourselves also know)— him having seized, who, by the *declared counsel and fore- TOUTOV TH opi- w Peter inserts «vo, отн, хато, not in the Hebrew. х “Smoky vapor”, Thompson. “Clouds of smoke”. The тгоата xai onusta have placed in apposition to them, cua, muo, ати:до халро», і. e. the prodigies and signs are blood, fire, and smoky yapor. These are but the portents of the destiny, and not the desolations of the Jerusalem that then was, Such are the regata ev те ovgavy, and the onu ғли THS ys. У YoInoerae, shall be saved from the then impending judg- ments. The context gives it this meaning in this place, though usually in this Book of Acts, it refers to the future and eternal salvation. * Qorouern BovÀy zat ooyvaost Osov. In this phrase 005 is emphatic and important. It is defined by the words deter- mine, ordain, declare, limit, in our com. ver., Luke 22 : 22; Acts 10: 42. Which of these four shall be selected in any given passage is, of course, according to the context, in the judgment of the translator; and that, generally, is according to his analogy of faith. But to these four definitions may be added—termino, finio, definio, do definitionem rei, Aristotle, Seapula, Robertson. To define, and to declare, are its most etymological and general acceptations. 'That the person, mission, and work of the Lord Jesus Christ was declared, promulged, marked out and defined, in the Law, the Prophets, and the Psalms, no enlightened Christian can or will deny. In cases of this sort, our rule in translation is to give, not a particular, or a private interpreta- tion, but either a generic, or a specific one, as the case may clearly indicate. We have the genus, the species, and the individual in words, and their acceptations, as we have in ani- mals or plants. Where there is no reasonable doubt, we prefer the precise individual meaning, clearly indicated in the con- text; next to this, the specific; and when neither is clearly indicated, the generic sense; thus giving an equal chance to every one to form his own judgment of the word or sentence, as to the meaning of the Spirit. Christ Jesus being the centre and circumference of the Bible, the Alpha and the Omega of the whole volume of God, of whom Moses in the Law, and all the Prophets, the Evange- lists, and the Apostles, spoke and wrote, the sun of the spiritual and the moral universe, the testimony which God the Father has given of him; is the spirit of the whole oracle or testimony of God. Rey. 19 : 10. 'Ogi&o occurs eight times in Ше N. T. represented by determinate, Luke 22:22; ordain, declare, limit. See Acts 10:42; 11:29; 17: 26,31; Romans 1:4; Heb. 4:7 14 ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death : because it was not pos- sible that he should be holden Of it. 25 For David speaketh con- cerning him, I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved: 26 Therefore did my heart re- joice, and my tongue was glad; moreover also, my AEN shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither GREEK TEXT. ^ Y / ^ Ocov exdoroy Aa(govres, дій yer ^ СА , ^ pàv атоме mpooT:)Eavres vei- D N € ` Aeree 7* òv 0 Oeòs avéornoe, , X ^ ^ и Avoas Tas oðtvaşs тод Üavarov, A > ^ ^ кабдот: ovK nv Ovvarov кратєі- ee E oat аутор UT avrov. 25 AaBid yàp Aéyet els avrov, IT powpepny Tov Kupwoy € €V@TLOV pov Ova Tav- Tos: Оти ёк деи pov éariv, tva N ^ \ ^ > ш) oadevdo- Ola TOUTO €U- и е ГА C4 ЕД ppavOn 7) кардіа pov, каї туалћ- , ^ у ЕА \ Масато 1) yAo@ooa pov: ere Ó€ е L4 kai 1) oapE pov катасктибсєі OEC) / DT > 3 ет’ ЕАтиди. OTL OUK Єуката- , ^ 2 > e Aetpes Tyv ох роо eis адор, REVISED VERSION. “knowledge of God was yielded "up, you have, by wicked hands, crucified and slain, 24 whom God has raised up, having loosed the «bands of death, because it was impos- sible that he should be held under it. For David speaks for "him: I have always regarded the Lord, as before my face; for he is on my right hand, that I should not be moved. Therefore did my heart re- joice, and my tongue was glad: moreover my fiesh shall rest in hope, *that thou wilt 27 not leave my soul among the 'dead, neither wilt thou suffer 26 * Hooyvwors occurs but twice in the Christian scriptures. In both cases it refers to God's foreknowledge. This, indeed, in condescension to our modes of viewing events. То a being inhabiting eternity—to whom all things past, present, and to come are ever and alike present—foreknowledge or past know- ledge applies not. Eternity past and future are a nunc stans, an eyerlasting now. Does not he “inhabit eternity”? Is. dista è Exdorov—dedilus, yielded up. This is literal, but, being a much litigated passage, we prefer being literal to a fault. * Bonds, bands, cords, pangs, have been by divers trans- lators and critics regarded as appropriate representatives of wdwas. With much probability Beza conjectures that as the Hebrew “ban, with the variation of one little point, may in- differently signify pains or bonds, the former is here preferred, because agreeing best with the connection—else it must signify the confinement to which the pains of death had brought him. Dodd., compare Matth. 24 : 15. Rev. 17 : 1.—But as the bands of death better agree with what follows we prefer it. Again there seems to be an allusion to David's triumph over the Philistines, or over Saul, supposed to be described, Ps. 18 : 5. in these words :— The cords of Hades enclosed me, The snares of death were laid for me, In my distress I called upon Jehovah, 'Then the earth shook and trembled, The foundation of the mountains rocked. We prefer this view of it, as appropriate to Christ’s resur- rection. 3 Ets avtov :—for him, or in reference to him, impersonating him. * ‘Ox com. ver. is frequently rendered by for, that, because, “because that”. The last of these is as redundant as for to. That is most generally adapted to declare its full sense, and in better taste than because, or because that. Vigerius on ót: and tower, p. 547. London, 1824. f Ew adov. Such is the reading of the selected Gr. text. But, although in the main we regard it as the best Ed. of the N. T., we cannot uniformly conform to it. In this case we prefer ee аду», the marginal reading adopted by Griesbach, Lachmann, and Tischendorf. The object of this hope was, that his soul or life would not be lost among the dead. “In hope that thou wilt not leave, &c., not * because”. Ars is by Romanists and some Protestants frequently rendered fell. The king's translators of the Bible render bixu, sheol, in the Old Testament, hell. Yet, says Leigh, in his Critica Sacra, “All learned men know that grave is more proper than fell. The Hebrews had no word proper to indi~ cate hell, as Christians understand it. They had Tophet and Gehinnom. The Hebrew Sheol signifies a place dark and obscure, where nothing can be seen. Job calls it “ the land of darkness”. The Romans had their infernal, as well as their supernal regions, their Orcus and their Plutonic realms. Christians believe and teach, that there is a Heaven, a Ha- des, and a Gehenna. Their Hades is a state of separation of body and spirit. The body returns to the earth whence it was created, and the spirit returns to God who gave it. This separation continues till the Resurrection of the dead. "Then the wicked dead shall be turned into Gehenna, and the righte- ous shall ascend to their Father and their Savior, and continue forever with them. The Apostolic use of this word, and their application of the saying of our Lord, * Thou wilt not leave my soul in hades, nor suffer thy Holy One to see corrup- tion?, indicate that Jesus, the Messiah, was not in his body to perish, not even to decompose ; and though really dead, and his body interred, should see no corruption; but, as from a ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his se- pulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corrup- 15 GREEK TEXT. ovde Ócceig тоу Oci0v cov а duapOopav. 7? eyvdpicas por 0000s Cons: TAÀgpoces pe ev- ppoovyns perà ToU тросфтоо cov. "7? "Avdpes адєАфої, др eimety perà Tappnolas Tpos vuas тєрї Tov marpiapxov AaBid, от: kal ётєМєуттсє kal erady, кой TO vipa афтод égTiv EV ур &xpt THs ўшєраѕ тоште. 3 mpophrys оби UTapywr, Kal elóos OTL Opko cpogev атф 0 Oeds, ёк картод TNS 0сфиоѕ ато то ката сарка avactnoew TOv Xpiorov, Ka- Giout ёті ToU Opovov avro), 31 gpoiüov éA«Amoe тєрї THs avacTáceos тод Христо, Ori ov катєЛєіфбз 1) фох ауто? els REVISED VERSION. thy Holy One to see cor- ruption. "Thou hast made known to me the ways of life: thou wilt make me full of joy with thy presence. Brethren, let me freely speak to you of the Patriarch David, that he is both dead and bu- red, and his.sepulehre is with us to this day. But: being a prophet, and *know- ing that God had "sworn to him, that of the fruit of his ‘loins he would raise up the Christ, to sit on his throne; he, /foreseeing this, spoke of : the resurrection of the *Christ, that his ?soul should not be e > tion. с/ эу \ е ^ @доу, ovde 1 сарё » ^ 5 . aurov eiÓe left among the "dead, nor his state of suspended animation, would awaken and resume his whole personality. He was, therefore, but some thirty-seven hours in the grave, portions of three days and three nights. 5 FEiws, active, De Wette; knowing, Hackett. ^ Ooxw wmooer: literally, had sworn with an oath, covenanted with David.—Covenants and oaths are, in the ancient Jews’ usage, in reference to God and man, used as equivalents. Ps. 89 : 3. “I have made a covenant with my chosen, І have sworn to David.” Still, in an exact version, the latter is to be pre- ferred to the former. i To хата саоха avactnoew то» Хогото» seem to be redun- dant after oogvos avrov—they are, however, retained by Scholz, and in the selected text of Mill, Bagster’s Edition. A majority of Editors omit them. The whole answer to the whole question given by Peter, to whom were vouchsafed * the keys? of the kingdom, or reign of heaven, commands the profound regard of all mankind. Being honored by the great Master with such a conspicuous position, does not his whole conduct in the premises merit the most profound respect for the answer he gave under this plenary inspiration and direction ? ) Hooiðwv: He foreseeing this. It is thus rendered, Gal. 3:8,com. ver. And the scripture foreseeing that, com. ver., foreseeing this, Dodd., Booth., Rheims.—He spoke prophetical- ly, Thom. And he foresaw, Mur. Не saw before, Тура]. к “The Christ”. The Messiah. These are equivalent names —both official and perfect equivalents in their respective tongues. It is not a Christ nor a Messiah. And as both titles belong to one and the same person, it behoves that he stand in the same rank in both. Although there were many Christs, or anointed kings and priests, that preceded and pre- figured him, still he alone is the Christ of God. He was pro- mised and prefigured as the prophet, the High Priest, and the King of Zion, equally the son and the Lord of David. The Jews and the Christians so receiyed and represented the Messiah. The controversy was, Is Jesus of Nazareth the Messiah—the Christ of God? То maintain this was the main drift of all apostolic preaching and teaching. So important is it, then, that it should stand before all men in the proper atti- tude. In reading the five historical books of the Christian religion, every intelligent reader must have observed that the issue concerning Jesus of Nazareth is, Is he, or 75 he not, the Christ of whom Moses in the law, and all the prophets wrote? 1 Ivevua is found some 400 times, but never represented by soul, or life. A man may lose his soul or life, but can never lose his spirit. Hence no such intimation as the loss of a spirit is found in the Bible. The spirit is, indeed, the man proper, and never can die, any more than an angel spirit. There will be spiritual bodies for human spirits ; “for there is a spiritual body as well as animal body.” It is worthy of notice here, у. 31, that ý vv avrov is rejected from the text by the celebrated collators, Griesbach, Lachmann, and Tischendorf. т Ers &Sov—n wvgr avtov: “That he? (Christ) “was not left in Hades,” Booth., “that his life was not left in the grave,” ACTS OF THE APOSTLES. CHAP. Il. KING JAMES’ VERSION. 32 This Jesus hath God raised up, whereof we all are wit- nesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 54 For David is not ascended into the heavens, but he saith himself, The Lorp said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ. 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, aud be baptized every Wakefield, * not left in the mansion of the dead,” Thom., “his GREEK TEXT. и 9 ^ ^ Qux Üopáv. * ro)rov тоу Tn- ^ E EN e , соду avertnoev 0 Ocos, ob Tav- e ^ > Z 33 ^ Tes M ELS Eomev мартирез. 7" Tj беби оду тод Ocot vobis, THY те erayyeAiav тоо Ayiov Livev- M К ^ paros AaBov тара ToU TaTpos, э , ^ ^ ^ е ^ ЕСЕХее тобто 0 vüv име ВЛЕПЕТЕ > , 2 ` кой axovere. “ ov yàp AaBid > J > ` э ` , \ avéßny eis Tous ovpavovs, A€EyeL дє ЭХ 5 e rI (29 / avros, Ейтєу o Kupos TQ корі rr n D 9 pov, Kadov ёк деи pov: ?? éos ^ ^ ^N 3 f , av 0% Tov; €xOpouvs cov vmomó- ^ ^ 2 > ^ cov TOvsroOQv aov. ' Aghadas 5 , ^ 5 ^ оду ушоскєто Tas oikos La pax), с/ и D ^ bas € oT коргои Kai Хрістоу avTOv 0 ` , ^ ` ^ Өєоѕ éroe, roUrov Tov [оби ^ ^ z ov орех €aoravpooare. 37 "A и ^ 7 KovouvtTes дє karevvyn- A ГА e , A A са Tj) карб, ейто те проу тоу aS > ilérpov kai Tovs Xovrovs ато- / rp! " 3 atoAous, Ti momoopev, avdpes D , 2) |адеАфоё; ?* Шетроз 0 ефу mpos > № y. 'avrovs, Metavonoare, kai Bar- REVISED VERSION. flesh see corruption. This Jesus has »God raised up, of which we are all «witnesses. Therefore, being exalted by theright »handof God, and hav- ing received of the l'ather the promise of the Holy Spirit, he was shedding sforth this which you now see and hear. David is not ascended into the heavens; but he himself says, The Lord said to my Lord: Sit thou on my right hand, till 5: I make thy foes thy footstool. Let all the house of Israel, therefore, assuredly know, that God has constituted that same Jesus, whom you have *cruci- fied, Lord and Christ. Now when they heard this, they were pierced to the heart, and said to Peter, and to the other Apostles, Brethren, what shall we do? Then Peter said to them, ‘Reform and be ° Ob лазтез с. of which (fact) we all are witnesses. For 3 or -1 © 38 The soul should not be left in the unseen world,” Dodd., “that his soul should not be left in hell,” Rheims. * Not left in Death,” Penn. The words “his soul” are omitted by A.B.C.D. Syriac, Coptic, ZEthiopie, and Vulgate. Adam Clark. But 7 уло is found in the text, selected as the most approved. TI улуу is 110 times, translated life and soul, once mind, and once heart, and heartily. " God is never called a vvzy. But he is emphatically called by his own son—JZZvevua. Not а spirit but Sprrir. God is never called a Holy Ghost, but there is a Holy Won» and a Но]у Sprrrr of equal divinity, power, and glory, with himself. There is Jehovah God, the Father, and Jehovah God, the Son, and Jehovah God, the Holy Spirit, in the Christian revelations. Such were not the Jewish; but such are the Christian reve- lations and manifestations of Jehovah Elohim. The following profound note on pdx Deus—El, Eloah, Elohim, is worthy of a place here :—Duo liaec nomina conjuncta distin- guunt verum Deum a falso nominatis Diis, Deut. 10:17; Dan. 2:47; 11:36.—Elohim significat relationem quandam Dei ad creaturas, designat, nomen, dominium, et potentiam Dei, auctoritatem et vim quam exerit in mundo. Critici Sacri, p.ll. Printed, London, 1650. A. D. resurrection of Jesus, being the consummating act of approval of his innocence of the charges alleged against him, is here made conspicuous, being affirmed by all the apostles present from the sensible demonstrations which they had of it. P Tn дЕйа: Dative of the instrument. By the right hand of God exalted. Some versions have to the right hand of God. Booth., Dodd. Penn.—at the right hand of God—Wakefield, Thompson.— By the right hand of God. Wic., Tyndale, Cran., Gen., Rheims, Мага. a Еге: “sent forth this gift”, Murd. “Shed forth”, Tyn- dale, Cranmer, Geneva, Dodd. It is well represented by shed or, rather, “ was shedding,” by some regarded as here indi- cative of a continued act—at the time of his speaking. For it occurred while he was yet speaking. г * Both” appears to be redundant—for “made that same Jesus"—we prefer “constituted” that same Jesus Lord and Christ. * Meravoroars zat Bantiodyrtw éxaoros био». Reform, not repent, is the first part of the response, or the first step after faith. No apostle ever employs any part of the vcrb peta- uchowat, literally indicating repent, in any exhortation to saint ACTS OF THE APOSTLES. CHAP. II. siyi KING JAMES’ VERSION. one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 39 or sinner, in the whole of their reported labors in the N. Testa- ment. Yet that word is found in the Christian Scriptures as in use by Paul and Matthew. They never used it in preaching the gospel. They commanded all men everywhere to reform— “to turn to God ”—“ to do the first works"—* To cease to do evil? ; to bring forth works meet for faith ; a change of views, a change of heart, and a new life. The weravoca family appear fifty-eight times, in the New Testament, and the weranedouce family only five times!! There is, indeed, an outward re- formation of life, not proceeding from evangelical faith, of con- siderable value in a worldly point of view, but which is not akin to that reformation, or repentance into life, preached and expounded in the Christian Scriptures. Evangelical repentance is summed up Acts 2: 38-41. Prin- ciples lie aback of these acts, which are developed, or perfected in the details given. And specially the question propounded in some particular cases applies to every Christian or immersed person. “Into what were you immersed?” Acts 19: 3-5. They responded, Ets то Iwavvov Валтідша, Into John’s baptism. He preached to them the gospel. They now understood and believed it. And what then? ЕВалтгс роо» evs то ovoua vov Kugtov Ioov, They were immersed into the name of the Lord Jesus. Reform, and be immersed. verb, and weravora, the noun, occur frequently in the Christian Scriptures, the former 34 times, the latter 24 times. They are uniformly translated in the com. ver. by one and the same word—the verb by. repent, and the noun by repentance. This is manifestly wrong, inasmuch as we, in so doing, stultify the Spirit of inspiration by employing one word, when he employs two. He uses wetauehouae as well as wetavoew. The Holy Spirit in commanding sinners, always employs wetavoew. In speaking of evangelical repentance, he never uses мёташмейо- wot; this word is found only five times in the N. T. It is used in the case of Judas, who repented without reformation, but never occurs in any case of conversion or change of moral conduct. Christians are said to repent, in the sense of uera- uehowat, when they merely grieve, or are sorry for something done. Paul in this sense repented. “Т do not repent, said he, though I did repent”, that I wrote to you. In preaching what is usually called repentance, no inspired person ever used еётадейо есь, but always weravoew. The former indicating only painful retrospections of the past, accompanied Метагозтате. Metavoew, the GREEK TEXT. А vo e ^ CERN ^ TugÓ)TO Екастох vuv éml TQ UA , ^ oe + ovopatı [1000 Христов eis афє- е ~ ^ и ` ow &uapruiQy: каї AnperOe THY ` mA Е ^, Óopeav tov “Ayiov llvevparos. e A и e оиу уар €oTiww ү єтауує№а № ^ , ^ ^ Kal TOIS TEKVOLS UUOV, Kal TüGl ^ , \ e ^ TOIS eis pakpav, OcOUS ау Tpo- , ГА hy ^ скаћєста: kúpios о Өєоѕ vuv. REVISED VERSION. ‘immersed, every one of you, in the "name of Jesus Christ, ‘for the remission of sins, and you shall receive the gift of the Holy Spirit. For the 39 promise is to you, and to your children, and to all those that are afar off, even as many as the Lord our God shall call. with fearful anticipations of the future. A change of views, a change of feelings, or of the affections, and a change of life, or of conduct, are all implied and commanded by John, by Jesus and his apostles, in preaching repentance, or rather, a reformation of purpose, of affections, and of conduct towards God, all of which are indicated and implied in иетарога. Merawedeca is not found at all in the Christian Scriptures. The verb is only used five times in the Greek text of the Christian oracles, and one of these in reference to Judas, when he returned to the Chief Priests and Elders the price of the betrayal of his master. ni See №), #515: u Еле то ovoware: This indicates authority; and in such cases is well represented by our prepositions in or upon; in the name, or upon the name of the Lord be immersed every one of you—evs, immediately following, intimates transition into a new state, or relation; such as matrimony, citizenship, servitude, or freedom. * Eis is found some 1700 times in the N. Test. translated by into, unto, for, to, in order to; its most common version, cum verbis significantibus motum. We have the phrase evs adov but this only as an abbreviated formula for гис око» adov, Sca- pula. V. 37. Ers ageow. We enter into contracts, states, con- ditions—into marriage, into servitude, into freedom, into Christ, into the church, into heaven. 25 and ev can never be substituted the one for the other. As any one in any state cannot enter into it, so he that is commanded to repent, or to reform, or to be baptized e«s—for, im order to, or into any state, condition, or relation, cannot be supposed to be already in that state, condition, or relation, into which he is com- manded to enter; or for which, as a subject, he is to become, he is to do, or he is to suffer, anything. Hence those im- mersed by Peter were immersed into Christ, into a relation, and into privileges not secured to them before. Eıs immediately following and indicating transition, not rest, like ev, intimates an important change, if not in the character, at least in the state of the proper subject of this Divine Law, or Ordinance of admission. ¥ Тр dageay vov Aytov Tvevuatos. ога indicates the freest and most benignant gifts; while доро» means a legal gift or offering, which law or custom enacts. So witness our most estimable lexicographers and concordances. 18 ACTS OF THE APOSTLES. CHAP. II. KING JAMES’ VERSION. 40 And with many other words did he testify and exhort, saying, Save yourselves from this unto- ward generation. 41 Then they that gladly re- ceived his word, were baptized: and the same day there were added лю them about three thousand souls. 42 And they continued stead- fastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common ; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, GREEK TEXT. , ^ ' Erépowe те Aoyows тАЛєіосі SuepaptupeTo kai mapexader Ле- yov, Xó05re ато Ths yeveüs TNS скоћ№ӣ5 radtns. “| Oi pev оду aopevas amodeEapevor тоу Aóyov ауто? éamría0naav: каї mpos- єтєбпса» TH Npepa exeivy yvxoi OTel три. 1? °Hoav 06 mpoakaprepotv- Tes TH дах TÖV аповтолоь kai TH Kowovia Kal TH кЛасєе TOU артоь kal rais mpoaevyais. *? éye- vero de паст vyvxy фоВо, ToAAG те терата кой opela даа, TOV TO- стои éyivero. ** mavres 0€ oi TLOTEVOVTES сару ETL TO AUTO, кой eiyov &mavra Kowa, * кой та ктђцата кой TAs отарёєі émrimpa- скор, кої Oteuépi(ov avrà Tract, кадот: av Tis xpeíav eiye * каб NLEPAy те poakaprepovvres омо- Oupadov év rQ iep, KA@YTES те кат’ оікоу aprov, иетеламВагох трофӯѕ ev ayadAuacer kal афећо- REVISED VERSION. And with many other words 40 he testified, and exhorted, say- ing, Save yourselves from this froward generation. They, therefore, having 41 gladly received the *word, were "immersed; and the same day there were ‘added about three thousand souls. And they perseveringly con- tinued in the Apostle's teach- ing, and in the "contribu- tion, and in the breaking of the loaf, and in the prayers. And fear came upon every soul; and many wonders and 42 43 signs were done by the Apostles. And all that be- 44 lieved were together, and had all things common, and sold 45 their possessions and goods, and distributed them to all, as any one had need. And 46 they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their food with gladness and singleness of 47 Praising God, and having|Ty7e kapõias, NN oe aivovytes Tov | heart, praising God, and hay- 47 * Tov hoyov: The word—the message. See chap. 1, v. 1, of this book: “The message”, * the gospel”, or * the word of life? is generally presented in, or by this term, often expres- sive of the To Evayyshiov. у See N. j, 1:5. * The supplement ѓо them is pleonastic, and better omitted. It is italicised by Wesley, omitted by Wakefield and others. % Kowaoma occurs in the N. T. 20 times; translated fellowship 12 times, communion 4 times, contribution and distribution, communication and communicate severally once. There is communion in all acts of social worship, in ob- serving not the Lord's supper alone, but in prayer, praise, the meeting on the Lord's day, and in contributions for the poor saints, or in contributions to a Missionary fund—the Bible Union, or to any grand humane enterprise. See Rom. 15:26; 2Cor.9:13. The contribution of money for the wants of the brotherhood, appears to be its import in this passage as in Rom. 15:16. Paul desired Philemon to have communion with him in aid of Onesimus, a servant. “The English version unites ezoeroAov with both nouns: The Apostles’ doctrine and fellowship. With that combination, we should Вахе had, regularly, the genitive after the second noun, without a repetition of the article. See W., $18, 4. Some (Vulg., Bloomf.,) assume a hendiadys: the communion in the breaking of bread. The analysis is not only awkward, but opposed by 77) before xAaoeu.—ry zÀ«occ tov agrov denotes the breaking of the bread, as performed at the Lord's Supper”. See 20:7, 11; 1Cor. 10:16. The expression itself may designate an ordinary meal, as in Luke 24: 25; but that here would be an unmeaning notice. "There can be no doubt that the Eucharist, at this period, was preceded uniformly by a common repast, as was the case when the ordinance was in- stituted. Most scholars hold that this was the prevailing usage in the first centuries after Christ. We have traces of that practice in 1 Cor. 11, 20, sq., and, in all probability, in v. 46 below. The bread only being mentioned here, the Catholics appeal to this passage as proving that their custom of distri- buting but one element (the cup they withhold from the laity) is the Apostolic one. It is a case obyiously in which the leading act of the transaction gives name to the trans- action itself ".— Hackett. ACTS OF THE APOSTLES. CHAP. III. KING JAMES’ VERSION. favour with all the people. And the Lord added to the church daily such as should be saved. CHAP. III. Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple ; GREEK TEXT. ` ` KA , N Ocov kal éxovres Хар прое er N / e ` , oÀov tov Aaov. О дє коріоѕ / N , > тросєтібє: Tovs TwCopevous каб e А ^ »uepav TH ekkÀnaía. CHAP. > ` Ж ЕНТ то avro де Пєтроѕ кої Э , , , > А . ^ Iwavyns aveBavoy eis то tepov SR ` е А A, ` єті THY Mpav TNS TpoTEvyns THY 2 P N EVvaTyv. KAL TIS атр XoAos э ГА ` ^ , єк когМ№аѕ UNTpOS афто? отару» э ^ M "y No eh 2 єВастабєто" òv ér(Üovv каб nué- ` А , ^ е ^ pav mpos ту’ Üvpav Tov iepoU N и e P ^ > три Aeyouévgv (раар, Tov ai- ^ 3 [4 A ^ Tew éAeguoovvgv пара TOv єі- пт. REVISED VERSION. ing favor with all the people. And the Lord daily added the "saved to the «congregation. CHAP. III. Now Peter and John went up together into the temple, at the hour of ?prayer—the ninth hour. And a certain man, lame from his birth, *was carried thither, whom they daily ‘laid at the gate of the temple, which is called *Beau- tiful, ^to ask alms of those ‘en- 1g 1 3 Who, seeing Peter and John / , Nye / OTTOPEVOMLEV@Y ELS TO 1єроу. ^ Е z T 3 05 tering into the temple, who, з “The Greek asserts not a purpose but a fact”, Hackett. They were actually saved, not to be saved. ovs owfouevovs. “The saved”, those that “were saved”, Boothroyd; *'That were cured”, Thom.; “ who were saved ”, Dodd. b Tovs ow%ouevovs. © Exzdnova is represented in the com. ver. by Church, singu- lar and plural, 112 times; by assembly, three times, neither of which in our tongue exactly represents the word, which etymologically indicates the called out, or a community called out from the world, while living in it; Church, being a com- pound of 00го and owxos «vgtor« compounded : whence Kyrke, is applicable to a materiai building for the Lord, as well as to the community which meets in it. The word Congrega- lion is also too vague, for it indicates merely an assembly. Still in the appropriated currency of our day and people, and because of its indicating a community assembled, or a con- gregation in one place, it, better than any other word in our currency, intimates its evangelical significance. We, there- fore, after much reflection, give it our suffrage, and would so have it represented in all the Christian Scriptures. Add to №. v., р. 17.—For es we prefer for to any other repre- sentative in this language, because of its present use; in- asmuch as to, into and unto, its other representatives, would not more fully or clearly represent it with the article here found— for the remission of sins”. The word occurs over 1750 times in the Christian Scriptures, represented in the N. T. by to, into, unto, for, а. When indicating any means to any end, for is its generally current value. Hence we find—" for a testimony ?, “for a memorial”, “for a sign”, “for a journey ”, “for a witness”, “for remission”, “for a possession”, &e., &e. d “ And Peter and John were going up to the temple at the last hour of prayer”, Penn’s Ver., London, 1836; “at the hour of prayer, the ninth hour”, Wesley; “being at the ninth hour”, Dod.; “at the ninth hour”, Wiclif; “ninth hour of prayer”, Rheims, Tyndale, Cranmer, Geneva; “being the ninth hour”, Murdock ; “at that hour of prayer”, Wake- field; “now at the same time, that Peter and John, were going up to the temple, at the hour of prayer, at the ninth hour”, Thompson; “at the last hour of prayer”.—The Vatican Manuscript alone reads “last”.—Not noticed by Wetstein, Granville Penn, London, 1837. Tyv exvarny. The believing Jews, not being yet separated from their Jewish brethren religiously, respected their insti- tutions. Regarding six o'clock as their sunrise, or first hour of the day, the ninth hour, here named, corresponds with our three o'clock P.M. "This hour was consecrated to their even- ing sacrifice. ‘The Jewish converts to Jesus Christ, for some considerable time religiously observed some of their own pe- culiar institutions. © Ваотёбо, сот. ver. renders by carry, bear, take up. The verb being here found in the imperfect tense indicates an imperfect act. He was being carried not there—but thither. г -ExiSovy is also imperfect, because it states what is customary. E “Beauty Gate”, Qoaiar, Thompson ; “specious”, Rheims. — Ту» Asyoutryv wgarwv—called Beautiful. This gate was on the East side of the temple. Its immense folding doors —of Corinthian brass—some 75 feet high and 60 broad covered with plates of Gold and Silver, were, at the rising sun, most beautiful—indeed, beyond description. в тоу arrew—is usually called a Telic infinitive, denoting the purpose or final cause—-equivalent to wa, owe, in order to ask. i Taga Tow £to7ztogevoucvom, from those in the act of enter- ing, not yet entered into the temple. } Os here, as elsewhere, often stands for ovros—this one. ACTS OF THE APOSTLES. CHAP. TIS KING JAMES’ VERSION. about to go into the temple, ask- ed an alms. 4 And Peter fastening his прота eyes upon him with John, said, |4 Look on us. 5 And he gave heed unto them, expecting to receive some- thing of them. 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name ED S GREEK TEXT. DIA 7 и дәу llérpov кої '"Io&vvQv pér- / ^ е Aovras @олети eig TO iepóv, > z ЕЛЕ мости и > , \ , * ЕД \ arevioas дє Шєтроѕ eis avrov ` na 73:3 ГА a ГА соу TQ ` Гоар, eme, ВЛејоу > е ~ 5 e PTD ^ ЕД ^ eis nas. О де єтєгуєу avrois, просдокФи TL Tap афти Àa- 5 N и и eime дє Шетров, ’Аруу- ` piov каї ypvoíov ovx vmapye ^ ` y ЖИ. por о ÔE ЕХо, тобто сог дідош. REVISED VERSION. seeing Peter and John about to go into the temple, asked kalms. And Peter, !еагпезё- 4 ly looking upon him with John, said, Look on us. And 5 he gave heed to them, expect- ing to receive something from them. Then Peter said: Silver 6 and gold I have “not, but "what I have, I give you. *In ЛаВє. k Носта éhennoovrny Дає», literally “asked to receive alms”; “begged to receive alms”, Anonymous; “an alms ?, Thompson, Wesley; “to ask alms”, Doddridge; “asked to receive alms”, Rheims; les pria delui donner l'aumone, French com. Fest. 1 Arevioas. Fixing, or having fixed, his eyes upon him ;— defined in Latin by defigo, indicating intensity of action; in our idiom happily expressed by earnestly looking. m “Silver and gold I have not”. However use may have sanctioned the phrase—* Silver and gold I have none”, it cannot be justified. “ None”, is an abbreviation of “not one,” which does not apply to these metals named, in the form of money. “Silver and gold I have not”, was strictly true in his case, and more eloquent than to say he had not an obolus or a denarius. п O ĝe £go, literally that which T have; but in our lan- guage, what I have is its present currency, and tantamount in value. So Wakef, Mur. Syriac ver., Dodd., Thomp. cum multis aliis. ° Ey tw ovogatt,—and sis то ovoua, are two formulas, wholly incommutable, and well marked, in this book of Acts. No person in the annals of the Bible, till the close of its canon, was baptized or immersed “in the name of the Father, the Son, or the Holy Spirit”—nor i» апу name whatever. They were all baptized into the name of the Father, the Son, and the Holy Spirit. These are very important fixtures in the Greek of the New Testament. In all cases of authority we have ev то ороиаті, never ғ; то ovoud. We have in the Book of Acts four prepositions occasionally found in connection with ovoua, which has itself three forms in Grecian usage.— The poets sometimes prefer ovvoua, the Aeolians ovoua, indicative of name, fame, celebrity, and pre- text. It is, in “Critica Sacra ”—philosophically defined, * quasi oveoua, а juvando ut cujus usuram agnosceres. Nomen quasi notamen—Acts 1 : 15. “The number of names ?—indi- cative of persons. In connection with ovoua, we find in this single book of Acts evs, ev, ғли, and dec, indicative of, at least as many shades and varieties of thought, modes of action, passion, and de- pendence. We have eis to ovowa, into the name ; ev то ovouatı, in the name; exi to ovowa, upon the name; and дга TOV ovouatos, through the name, ог by the name. These, historically con- sidered, indicate four distinct ideas, in reference to certain publie acts.—E. g. An alien becomes a citizen, Ist by immi- grating into a country ; 2nd by adopting, in the name of God, its constitution and renouncing all former allegiance ; 3rd by calling upon God to witness and attest his sincerity; and all these through the officers of state, or courts appointed for such solemnities. Such is the use of these prepositions, in the affairs pertaining to the kingdom of Grace, over which, presides his Divine Majesty—Jesus, the King of kings, and the Lord of lords. “In the name of the Lord”, equivalent to by the authority of the Lord. Ever since his coronation in the heavens, he is the only authority for any Christian act, observance, or institution. Nothing is ever done, or commanded to be done, in the name of the Father, or in the name of the Holy Spirit, from the com- mencement of the Acts of the Apostles to the end of the Apocalypse. The reason is obvious.—On his ascension into the Неауепѕ and formal investiture with the government, management, and ultimate judgment of Angels and of men—all things are to be done in his name, or by his authority.—Hence in Christian Baptism, as enacted by himself, he commands all converts to be immersed not in, but “into (es) the name of the Father, and of the Son, and of the Holy Spirit. This is purely a Christian Institution—not of Moses nor of the prophets.— Непсе the Formula is a perfectly original and unprecedented institution, There had been washings, cleansings, and purify- ings amonest Jews, Samaritans, and Gentiles, by various authorities and enactments. But not one like this ;—into the name of the Father, into the name of the Son, and into the name of the Holy Spirit. Therefore—1n THE NxAME—and INTO THE NAME indicate two distinct and inconvertible acts which no grammar nor dictionary in the civilized world can equivalence or synonymize. ACTS OF THE APOSTLES. CHAP. III. 21 KING JAMES’ VERSION. of Jesus Christ of Nazareth, rise up and walk. 7 And he took him by the right hand, and lifted ham up: and immediately his feet and ancle-bones received strength. 8 And he, leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering. GREEK TEXT. év TO ovopate “Incod Христов тод Nawpaiov, eyerpat кой Tepi- mare. " Kat masas айтор Ths de&tas xeipós пувре" тарахртиа де écTepeóÜmaav адтоб at Ва- ces ka та сфора, È кой é£aA- Aopevos ёстт kai териетате, кой cianAe соу avrois els TO iepòv, перитатфу Kat aAAopEvos kai aivav Tov Өєоу. 3 koi «дє aù- Tov Tas Ó Aaos тєритатодута kai aivoüvra tov Ocov: émeyivo- скор тє QUTOV OTL OUTOS Jv 0 mpos THY €éAenuoavvgv кабшєроѕ emt TH Npaia поп тод iepoU- kai етАђсбӨпса» OapBous kai ék- , 5 ; cTáceos emt TO соуиВєВпкоті avrQ. і ратобутоѕ 0€ ro) іадёутоѕ x@Xov Tov Петро» каї Jor, ovvedpape pos avrovs Tas 0 Aaos émi TH стой TH Kadovpevn УоЛор®утов, ёкдошВо. 1 іду REVISED VERSION. the name of Jesus Christ of Nazareth rise up and walk. And seizing him by the right 7 hand, he lifted him up; and immediately his feet and rankles received strength. And 8 ‘leaping forth, he stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him 9 walking and praising God: and they "well knew that it was he, who sat for alms, ‘at the Beautiful gate of the temple: and they were filled with wonder and amazement, at that which had happened to him. And while the lame man, who was healed, theld fast Peter and John, all the people ran together to them, “upon ‘the porch, called Solomon’s, greatly wondering. And when 12 P His feet and ankles. * Bones? is, com. ver., a supple- with a Jew or a Greek. The context, therefore, must, in all ment unnecessary. It was rather his ankle joints that were strengthened. ч BE aldowevos. This would indicate leaping forward, rather than leaping up. Не was sitting, as intimated by zadynuevos. г Отг ovros, very definitely indicates the person alluded to —the identical person that sat begging. And they well knew—ezeyivwoxor. not be forcible enough. It is, however, in our present currency indicative of an effort. But no effort was here necessary—at the first glance they seem to have known him as a familiar person. They recognized, may * Елі тр xtjn—in this context would indicate that he sat upon the gate. Елі is found in the N. Test. in company with three cases, and this fact makes it a hard case, on some occa- sions, to give a decided preference. Upon is decidedly its most distinctive, and probably its most etymological and common import. 1615 found in construction with genitive, dative, and accusative, occasionally translated by upon. And very fre- quently so found in Luke’s and Paul's writings. At is a sort of compromized representative of it, in Luke’s and Paul’s de- partments of the Christian Scriptures. This is a happy expe- dicnt, and places the English reader in the same predicament cases, decide ; and that is our special umpire in all ambiguous cases. Nothing essentially doctrinal is in jeopardy—but per- spicuity being the desideratum, that will be better secured in this case by the context than by either dictionary or grammar. t Koarotyros—avtovs—Gb., Sch., Ln., Tf. Holding them fast; or, “as he held them fast ”—or, “ kept near to them”. De Wette, Meyer, Hackett concur in the former meaning, and in our judgment with satisfactory evidence. * Еле тў orog—for the preceding reasons given, we have here preferred “ upon the porch called Solomon’s.” * Хтой Solouwrros. This porch is named twice in this book —here and in ch. 5:12. Again once in John 10:23. This portico, or hall, was in the court of the heathen on the Eastern side of the temple. The common opinion has long been and yet is—that, being placed on the spot where Solomon had made the entrance into the old Temple, it still retained his name. There are not wanting some distinguished moderns who think that it was the identical porch that Solomon himself reared. Josephus calls this porch Есуот Yalouwrros. Hackett, Tholuck. Lightfoot affirms the conviction that the Jews in- dicated the court of the Gentiles by this name. to wo ACTS OF THE APOSTLES. CHAP. III. KING JAMES’ VERSION. 12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers hath glorified his Son Jesus; whom ye delivered up, and denied him in the pres- ence of Pilate, when he was de- termined to let him go. 14 But ye denied the Holy One, and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are wit- nesses. 16 And his name, through faith in his name, hath made this man strong, whom ye see and know: yea, the faith which is by him, hath given him this perfect soundness in the pres- ence of you all. GREEK TEXT. \ , 3 , M ^ de Пєтроѕ emekpívaro mpos TOv ` / , ^ Ладу, “Avdpes '"lopamAira, ri , » y. № е ~ Oavpacere ext rovro, 3) ушу ті , , e EWA , ^ » areviCere, ws 1012 долає 1) eù- / ^ ceBeía memoukogt TOU терита- ^ “, 74 aue ` > м Tew avrov; “0 Өєоѕ Afpaay ^ , A e » `[сабк kai ’[акоВ, 0 Ocós ^ ГА e ^ , ^ TOV qarépov nv, єдобасє TOV A = 2 ^ e E пода ауто? `Гусоди" ov орех ^ А паредекате, kal npvnoadbe aù- ^ \ и ^ тор ката просто» lliA«rov, ГА kpivavroş éketvov атоЛуєи. 14 € ^ \ ` e ` , орех дє TOv ayiov Kai Sikatov ЕЈ , ^ > , у npynoacbe, Kat Пт)сасдє аубра 5 < povea Xapo biva DU, 15 roy де a apxnyòv Tis Cons а алєктєіатє" ov Ocós yeipev єк уекрфу, ob ре páprvpés eoper. кої єті TH поте TOD OvOnaros av- ^ ^ ^ TOU, TOUTOV Ov Ocopeire каї одате, єотеросє то диора aù- то0` kal 1) пісті 1 Ot афтод ед > ^ \ ол А Г okev avt Tyv odoKAnpiay таутри ATÉVAVTL партои ÜpOv. ` KaL REVISED VERSION. Peter saw it, he addressed the people ;—Israelites, why mar- ‚| уе! at this? or why look so earnestly on us, as though, by our own “strength, or хріе- ty, we had caused this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, glori- fied his »servant Jesus, whom you delivered up, and dis- owned, in presence of Pilate, when he was determined to 'aequit him. But you dis- owned the Holy and the Just One, and desired a murderer to be granted to you: and killed 15 the Author of «the Life, whom God raised from the dead: whose witnesses we are. And 16 upon the faith in his name, he has made this man strong, whom you behold and know. Yes, his name, and the faith which is through him, has given him this perfect sound- ness, in presence of you all. [e 3 w Avyauer indicates physical strength or ability, and neither moral nor official power. "Therefore to be apposite to the occa- sion and the fact, it is, in this case, more appropriately rendered strength, than power. On other occasions it may, without hazarding any ambiguity, be appropriately rendered power, as in chapter 4 : 33. х EvosSeca, occurs 15 times in ће N. T.—It is fourteen times translated godliness—here holiness. There seems to be an impropriety in this change. Indeed &7j:ozzc, and ауго- evn, occur in the N. T. only 4 times, always translated Aoli- ness. Between these and evoeSeca there is a difference. The latter usually denotes a quality of mind or heart. The former has respect to state or relation. In these there are no degrees of comparison. No person in matrimony or citizenship, is more married, or more a citizen than another. To live in harmony with either state, more or less conjugally, or loyally, is conceiveable.— But piety is an attribute of man, himself, apart from all conventional, arbitrary, or legal arrange- ments. Leigh's Critica Sacra, Schrevelius, Doddridge, Wesley, Thompson, Geneva, and some others, “ godliness”. У Tats in the Hebrew Greek indicates—a child, a ser- vant, а son, a maid, a young man, and is so found in N. T. usage, com, yer.—Being in a quotation from Isaiah 42 : 1, by Matthew applied to Jesus—it should here be servant, not son. “Behold my servant—my elect, whom I uphold, in whom my soul delights &e.” Again v. 26, 27. The com. ver. more fre- quently renders it servant, than child. Tada, servant. Tais occurs in this book of Acts applied to Jesus Christ four times, translated com. ver., twice son and twice child. With us child is common gender. It is, there- fore, once translated maid, Luke 8: 24, once maiden, Luke 8: 51—also by servant—Jesus was personally a son—officially a servant, v. 13. * Azolvo is, in this book, suitably represented by the words to put away, release, forgive, dismiss, depart, set at liberty. "lo acquit in a case of trial before a magistrate is, in our present currency of courts, preferable to put away, re- lease, depart, or to set at liberty. х The life. In this association of ideas—it is due to the original, and to the reader—that as it is definitely тй5 $075, and connected with Аоуууо», the Prince or Author of it, should be rendered The Prince of the Life—of all life, indeed, but here especially, The Life Eternal. ACTS OF THE APOSTLES. CHAP. III. KING JAMES’ VERSION. 17 And now, brethren, I wot that through ignorance ye did č, as did also your rulers. 18 But those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preach- ed unto you: 21 Whom the heaven must receive, until the times of resti- GREEK TEXT. y кой viv, адеАфої, оба OTL ката, dyvouxy ётрабате, „отер кой ob ‚ @рхортея, ÜuOv- 0 be Ods à трокаттуує:Ле бий cTO- poros m&vrov тфи профутфь aÙ- ^ ^ ` = 3 , tov пабе тоу Христоу, €mAp- [rd , роки obro. P peravonoare 3 А MEC оби кой епаотрефате, els то Ea- A e ^ ^ v. , AccpOnvac ошди Tas apaprias, GA ^ A а, , oros àv €AGwot kapoi avarpv- ` ГА ^ Eews ато простои то? Kupiov, D > ^ 20 каї алтостєіА) Tov TpOKEKN- , ^ ^ p ` puypevoy ошу “Lnoovy Христом, 21 ^ 5 > ` ` и к= ov det ovpavov pev дебаотбои » , , и аури Хророр ATOKATAOTATEWS REVISED VERSION. And now brethren, I know that "you acted in ignorance, as also did your rulers. But God has thus accomplish- ed those things which he had formerly announced by the mouth of all his prophets, ‘that the Christ should suffer. Reform, then, and ‘turn, that your sins may be blotted out, and that seasons of re- freshing may come from the presence of the Lord: and that he may send ‘Jesus Christ, the one before ‘prepared for you, whom the heavens must, indeed, “retain until the times ofthe "completion ofall things, 23 20 157 1 > Kara ayvovay ёлоаЕате, you acted in ignorance, is better than * through ignorance you did it "—or “ you acted accord- ing to ignorance,"—though it ре more literal. A “ ing to knowledge” is also too literal—an intelligent zeal is in better keeping with our present vernacular, and equally true to the original. < Hadew vov Xororov—That the Christ—not Christ—should suffer. It was not of a Christ—but of the Christ the prophets spoke, as here alluded to. zeal accord- 3 Еліотоғуате—іѕ fully represented by turn, or “turn to him," Wakef., Dodd., Tyndale, Geneva. Return, Thompson. In the com. ver. of the Acts it is translated by turn eight times; and in Luke’s Gospel turn and return five times. “ Turn from your present course, or character."— Hackett. © Тор, in this verse should, in our conception of it, be placed before Jesus Christ, if the reading we prefer be adopted. Gb., Sch., Ln., Tf., Z7goxezeigeauevov, “And that he may send the Jesus Christ before announced to you? whom the Heaven must retain &с. è THooxzezerocauevor (Gb., Sch., Ln.. TÉ.) is by distinguished critics preferred to zrgoxezngvyuervor, the former represented by before appointed or before prepared, the latter by before announced. The former, we presume, to be the genuine read- ing. But as to the significance they are materially the same. Both indicate a previous arrangement or purpose. It is an unquestionable fact, that his mission or work was previously announced and prepared—as Christ himself is the Lamb that was slain from the foundation of the world, in all the proceed- ings of redeeming grace--and also that he will appear a second. time without a sin-offering, at the consummation of the medi- atorial interposition. 5 Almost all the modern versions, have receive. Murdock, I prefer retain. Yet with Reception and retention are with us, now very distinguishable acts and ideas. lt is true, in fact, that the heavens must retain the Messiah, our Lord, until the final consummation of this drama of humanity. Hackett and some others would have receive still retained in the text. We concur with him that деходае by itself is no where rendered re/ain, but we connect it with eor, as fully indicative, in our currency, of,to retain. 15 not * to receive a person into our house until any specified time— to retain him till that time arrive!” How, otherwise, could the heavens retain him until? Тһе most literal rendition in this case is, therefore, equivalent to that proposed. But in either case there is no difference in the sense. He must con- tinue in the heavens till the consummation of all the promises concerning his church. “ То receive? indicates a special act—but to retain a con- tinued act—and this «7g; imports.—In any case—he must continue in the heavens, till the consummation of all the promises touching the earthly career of his church. h три а. “until the times of the restoration of all things,” to primitive order and felicity. This seems to be an allusion to the Kacgoe avawvEems—the restoration of primeval rectitude and felicity, contemplated in the triumphant epoch of Christ’s reign. . Zt TOY, Алохатаотаоғоѕ. This is one of theAapar legomena— completion, Boothroyd, Murdock ; restoration, Wakefield ; con- summation, Thomp ; restitution, Wesley, Rheims, Wickliff; all things be restored again, Tyndale, Geneva, Cranmer; regula- tion of all things, Dodd. We yet prefer completion, because more gencric, as the full sense of all the prophetic oracles. Leigh’s Critica Sacra, while giving restitutio—observes ;— Astronomis, Reyersio Stellae ad eum locum unde discesserat. Referring to Moses and all the prophets concerning the times of the Messiah, as Peter now does, it would seem to us ACTS OF THE APOSTLES. CHAP. KING JAMES’ tution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. 22 For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. 23 And it shall come to pass, that every soul which will not hear that Prophet, shall be de- stroyed from among the people. 24 Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fa- thers, saying unto Abraham, And in thy seed shall all-the kindreds of the earth be blessed. 26 Unto you first, God hav- ing raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. VERSION. ПІ. GREEK TEXT. , © ГА ^ ^ m&vTOV, wv €hadrnoev ó Ocos Oia , , е ^ сторатоѕ TavT@Y ауіои адтоб ~ > ^ mpopytav ar aiavos. ” Mo- ^ \ ` ` ^ ons fev yap TPOS Tovs татераз 3 СА , ^ elev, Ore mpodytny 0ш ava- , А € N [4 ^ , oroe ÁKvpios о Өєоѕ vov єк ^ » ^ e ^ e > , ЕД TOV адеАфоу vuv, WS EME” av- ^ , ` ^ Tov akovcegÜe ката парта boa ^ , SS е ^ 23 > av аА проѕ VpS. eaa ` ^ ` GA À > , бе, паса xrvxy, NTIS av ux) arov- fn , э oy TOU профутоь eketvov, é£oAo- (А ^ ^ > OpevOnoera єк Tod Хаод. ** Kai , A e = Sa SN птартєѕ дє oi профутал ато Xa- ^ ` ^ > vo povnrA Kal Tov KabnEns, доог атса, kai проката» Tas np pas ravras. viol TOV профутор, каї тре Óua- 4 Ф [4 ` ` букт) Js д:Едєто о Ocós Tpos TOÙS патераз ио», A€yov mpos "ABpacp, Kat ro oméppari gov evevdoynOycovra паса ai Ta- ^ ^ > € ^ ^ | трей TNS уп). Ушу Tpõrov M , ` ^ e 0 Өєоѕ avactnoas Tov тайда av- ^ 3 ^ > A той ‘Inaovy, атєстє:Аєу avrov > ^ € ^ > ^ 5 , «0Лоуодута Ups, EY TQ атострє- e > ^ e фе €kaoTov ато TOY TOVNpLOV Dv. 2 Оше égre | REVISED VERSION. which God hasspoken through the mouth of all his holy pro- phets, since the world began. For Moses, indeed, said to the Fathers, That a prophet shall the Lord your God ‘raise up for you, from among your brethren, as he raised me up; him shall you hear in all things, whatever he shall say to you. And every soul who will not hear that prophet, shall be destroyed from among the people. And, indeed, all the prophets, from Samuel and those following in order, as many as have spoken, have also foretold these days. You are /the sons of the pro- phets, and of the covenant which God made with our fathers, saying, to Abraham, * And in thy seed shall all the kindreds of the earth be blessed." God having raised ed up his *servant Jesus, sent him first to you, to bless you in turning away, every one of you, from his iniquities. that the completion of the ancient oracles respecting Messiah and his kingdom covers the whole area of his premises ; meets all the demands of the case restitulion, restoration, regulation, or consummation therefore, mercies. and, better than : whether 23 24 r2 ou 26 On these promises he urges their right and duty to accept these promised blessings. к Tov лада Inoovy.—noovy is, in this case, rejected as promises or predictions, (and these include the whole prophetic school,) completion is quite apposite. i Avaotņoste = OD, will raise up—cause to appear ws eue. like me. Hence a rendition quite as peculiar as the former —not like to me—but like as he raised me up. ) Vio. - Tys deaInzns, sons of the covenant, or institution—véot here Hebraistically indicates heirs; parti- cipators—still the sons of the prophets is the proper expres- sion of the original. All believers—all Christians are heirs in common of all the spiritual blessings promised in the seed of Abraham. Sons, rather than children,of the prophets—inheritors of the blessings which the prophets foretold—heirs of covenanted spurious by Gb., Sch., Ln. and Tf.—ZZee is found applied to Jesus only once in Matthew as a servant, and in Luke's writings five times;—once in his Gospel, referring to him where literally a child, ch. 2: 43; and in his Acts four times ;— twice rendered in com. ver., son Jesus, and twice child Jesus. This is an anomalous license. It is most generally, in other cases, rendered servant. The Jews are called “sons of the Prophets,’ not merely of the four major prophets, or of the twelve minor prophets, as the Jews call them in distinction from the Patriarchal prophets. They were educated by these sixteen Jewish Prophets, being weekly read in their syna- gogues. Hence, we presume, they were called “sons of the prophets;” and, therefore, ought to haye recognized and acknowledged their own Messiah. ACTS OF THE APOSTLES. CHAP. IV. KING JAMES’ VERSION. CHAP. IV. Амр as they spake unto the people, the priests, and the cap- tain of the temple, and the Sad- ducees came upon them. 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now even-tide. 4 Howbeit, many of them which heard the word, believed ; and the number of the men was about five thousand. 5 And it came to pass on the |" morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jeru- salem. 7 And when they had set them in the midst, they asked, | _ By what power, or by what name | have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders |; of Israel, 9 If we this day be examined of the good deed done to the GREEK TEXT. CHAP. AAAOYNT/QON дє тор N ` , прок Tov Aaov, Єтєстусоу aù- ^ ^ е ` Tois ol tepels каї о страттуоѕ = [4 ^ қ, [d ^ ToU iepoU кої ot Laddoveaior, 2 , ` ` , Ovarrovovpevot Ova то д:даскєр э ^ ^ ` X 7 QUTOUS TOV Aaov, кох KaTayyed- ^ ^ N и Ae ev TQ [1000 тур avacracw ` ^ Thy ёк vekpàw: ? kai епеВаЛоь ^ ` ^ N, адто Tas Xetpas, kal eÜevro eis 4 A THpHoW eis THY aùpiov: Ñv yap \ ^ éo7épa 107. * woAXol 06 Tav ` / 3 akovaavTav Tov AÀoyov єтістєу- / ` ^ cav: kal éyevnOn 0 apiðpos rv > ^ е \ у и avopov wae ХаЛабес тєтє. > д ` С Е, ^ э/ -Eyevero дє єті Tyv avptov ^ ^ ` сохаҳ@ђуои auT@y TOUS _@рхот- Tas Kal прес Bvrépovs кай урац- pareis els “троса, E hay ^ и Avvav тор архиерея kai Kaia- av Kat otov Kai AMéEav- IV. ` ког | дро», каї OGOL сау єк yévovs | | Kat стусортєѕ |5 @рхиератикоб. $ avrovs év TQ uero, emvvÜavov- "Ev то Suvape т) €v тоіф > / , , ^ e cmd OVOMATL égmoujg«re тобто орех; $ Tore 17єтроѕ Ато ois Ives paTos Ayíov,. ЕЙТЕ проз aUTOUSs "A pxovres TOU Napp Kai mTpeoĝú- тєрог ToU ‘Lopana, * ei pels one pepov avaxpwopeba émi evepye- REVISED VERSION. CHAP. IV. Aun while they were speak- ing to the people, the priests, and the captain of the temple guard, and the Sadducees came upon them, being ‘indignant that they taught the people, and preached, that through Jesus is the resurrection from the dead. And they laid hands on them, and put them in prison, until the next day: for it was already evening. But many of those who heard the "word believed; and the number of the men became about five thousand, And it came to pass, on the morrow, that their rulers, and elders, and scribes, and Annas, the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the "ponti- fical family, were gathered to- gether in Jerusalem. Апа *plaeing them in the midst, they asked, "In what strength, orin what name, have you done this? Then Peter, filled with the Holy Spirit, said to them, Rulers of the people, and El- ders of Israel, if we be ex- examined this day concerning a good deed done to an infirm 25 e л 1 2:алороъиерог, “being grieved,” is not indicative of the п Ex yevovs aoyteoatizov. Pontifical family is, in onr feeling of the Apostle Paul, in witnessing the malice of a wicked spirit, reported in Acts 16:18. In that case Paul was indignant. In this case the Saducees and the priesthood could be no less indignant, while witnessing the power of the Apostles’ doctrine, in stultifying their doctrine of no resurrec- tion of the dead. We, therefore, prefer “indignant” to “grieved ”, as more truly indicative of their feelings on this occasion. The word is found only in these two cases in the Apostolic Scriptures. m Tov Aoyov, the word. This has exclusive reference to the gospel of the resurrection of Jesus Christ. It was the special message of the day. : currency, more definite and perspieuous than the “kindred of the High Priest," which might comprehend more than were personally interested in the premises. "Those specially interested were, doubtless, present. о “ When they had set them.” Placing them, indicates the whole work comprehended in ez7e«rres «vrovs. р Логи Svvauer, not логи £&ovocg—physical strength. In what streneth—in what name? There was strength and au- thority also in the name of the Lord. But as to the spectators —in this case of physical infirmity—their attention was ab- sorbed in the strength put forth. 20 ACTS OF THE APOSTLES. CHAP. IV. KING JAMES’ VERSION. impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, | ; whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at naught of you build- ers, which is become the head of the corner. 19 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were un- learned and ignorant men, they marvelled ; and they took enone ledge of liem) that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it. 3 Ev тол —тгеЃегепсе is here to ovoua, as the answer given clearly intimates—In the name of Jesus Christ. "0 yevouevos—made es xepahyy. * The common version does not indicate the fullness of the It is in the original 7 eczoera—not salvation in original. GREEK TEXT. , сід аудротоо acbevois, ev тая obros cécegrar 1% yoaroy ETTO TATW бий Kal Tavr TQ Лаф орал, 6 ort e» TO дуорала Lnoow Xpurrot TOU Nagwpaion, ov vpets ёстарросате, ov 0 Oeds пуереи ёк VEKPOV, év TOUT@ об- TOS TApÉTTNKEV ротор Uv EE 97 ^ ^ отиеюор yéyove дг arv, Tact ^ ^ є M Tois катокоболи — lepovaaAny ` ^ z ` þavepov, Kai ov vvapeha apv- > ` cachar М аА iva uù) èm ^ ^ ` N mAetov OuxveumÜrn eie Tov Ладу, Ly и ^ age &meaope0a. avrots un- , ^ ^ , , кєті AaAely ет TQ OvOmaTL TOUT@ ГА иудей avOporov. 18 Kat kaAé- ` Z TAVTES QUTOVS, TapHyyelAay av- ^ X / ` , rois то кадоЛои pn фбєууєс даш \ z зи 4 у сэу uns итде бидаске єтї TO Ovopari ^9 ^ A и тоб Ingo. М0 8€ Петро каї и E , ` Loavyns amokpiÜévres mpos av- ^ 5 Jp» ГА / , Tous єітоу, Ш Oikaov eat э z ^ ^ e ^ и €vo7L0v TOU 905, оифи akovew ^ ^ ^ ^ + иаЛЛох 3) TOU Oeov, kpivare. 20 > А ` € A NL sf ov Suvapca yap тре, а е1до- pev kal nKovoaper, ш) AaAetv. at Owe mpocamednoapevor атє- Avoav &UTOUS, pndev eùpiokov- ^ ГА 3 TES TO паб KOÀATOVTAL оттоо; ^ N, ` с , 3 , Ova Tov Ладу, OTL TAVTES ебобо- Gov Tov Өєоу ет? TQ уєуороті. 2? етди yap Ùv тдАеібио»! тва REVISED VERSION. against it. But having com- 15 manded them to withdraw from the council, they con- ferred with one another, say- ing, What shall we do to these men? for, that, indeed, a *no- torious miracle has been wrought by them, is manifest to all those who dwell at Jeru- salem, and we cannot deny it. But, that it may ^be spread no further among the people, let us strictly threaten them, that they speak, henceforth, to no man ‘upon this name. And they called them, and com- manded them not to speak at all, nor to teach, upon the name of Jesus. But Peter and John answer- ed, and said to them, Whether it be right in the sight of God, to hearken to you, rather than to God, judge. For we cannot but speak the things which we have seen and heard. So, when they had further 21 threatened them, they- dis- charged them, finding no ‘means of punishing them, be- cause of the people; for all were glorifying God, for that 20 which had been done. оге 22 х Pyworor, “signal”, Booth., Doddridge; notorious, Rheims ; manifest sign, Murdock. b Aaveundn being passive, we prefer, on all the premises, in sense as in form. language, such as “in the name of "— upon the name of "— and “into the name оў”. These three formulas are as distinct The first indicates authority, viz., in the The second indicates to retain the passive form—that it may be spread. * Exc and ev tw ovouate тооте. These are not identical expressions. To speak upon a name, and to teach in a name, are not equivalent enunciations. The latter has respect to authority, and the former to a topic, or subject. The mysteries of this name constituted the secret of their power with the people. i In as much as we have in the original Scriptures three forms of expression connected with ovoua tov Inaov Хоготоо, of very different import, it seems to me not merely expedient, but obligatory, that we should give to an English reader three corresponding formulas in our Еле tw ороисті tov Inaov. name of the king, or commonwealth. the subject, on which the authority terminates, the citizens of the commonwealth, and the third the reason why, or object for which, the action is performed. By the authority of the go- vernment, I, A. В. will speak to you upon American citizen- ship, and then I will introduce you into the possession of it. To this agree, so far as I know, all Grammarians and Lexico- graphers. So we find it in the Apostolic commission. In the name of the Lord, I baptize you into the name of the Father, the Son, and the Holy Spirit, for, or in order to introduction into his kingdom. 3 [n conformity with the order and arrangement of words in the Greek text we might, grammatically, render this verse ACTS OF THE APOSTLES. CHAP. IV. KING JAMES’ VERSION. forty years old on whom this miracle of healing was shewed. 23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is; 25 Who, by the mouth of thy |, servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his jore 27 For ab a truth against thy holy child Jesus, whom thou GREEK TEXT. саракорта ó avOpwros ep òv eyeyover TO стир тодто TS i&aeos. 23 AqodvOevtes дЕ Або троѕ Tovs idious, kal amyyyeuav боа mpòs avTovs ot арҳгєрєіх Kal oi mpeoBurepo етот. ** oi д aKOvTCITES, opobvpadoy ўра» фору mpos тор Өєор, каї «то», Дёотота, av 0 Ocós 0 moras rov oùpavòv Kat Tv уђу каї ту о кой тахта TH ÈV AVTOLS, ода oroparos AaBid rod таи- 80s соо eimov, Ivari ефрияба» 600, kal Лао épeAériaav keva ; 28 mapéa rwy ay oi ВаолАе THs 775) Kal ol apxovres ovr xOnoay ет то ото ката TOU kvpíov, Kal ката TOU Христо? ауто?. ay Zvvýxônoav yap er алтбєаѕ emt тор ayiov пойда cov, Tn- REVISED VERSION. man on whom this miracle of the healing was wrought, was more than forty years old. And now, having been dis- charged, they went to their own ‘friends, and announced all that the priests and elders had said to them. And they, ‘hearing, raised a voice to God, with one accord, and said, “Sovereign Lord, thou art the God who hast made the heavens, and the earth, and the sea, and all that is in them; who by thy servant David's mouth hast said, "Why did nations rage, and people imagine a vain thing? kings of the earth presented themselves, and the Prices were gathered together against the Lord, and against his A- nointed. For,ofa truth,inthis : ‘city, against thy holy 'son, Je- 'The 2 as rlon of years, for was of more TES forty the man on whom had had the miracle this of the healing." This is exactly according to the order and meaning of the words in the Greek text before me. Nor could all the rules of grammar, alone, or without a knowledge of the subject, as well as of the verbiage in which it is clothed, enable any one to give the exact ideas, contained in the original oracle of the inspired writer. This fact, incontrovertible as it is, demonstrates, how much depends upon a translator’s knowledge of the subject, as well as of the language from which, and of the language into which, he transfers the ideas which existed in the mind of the original writer or speaker. * 17005 tovs eWtovs, to their own friends, not especially to the Apostles. f Oi de axovoavres. It seems better to preserve the parti- cipialconstruction here, and to render the o£, they. Е Acoxora. This title is given to the Messiah, 2 Pet. 2: 1; Judas 4. It occurs ten times in the New Testament—five times indicative of our Master in heaven, and five times of masters, or proprietors of men. Here it seems fitting to give to it all its grandeur, and therefore, we render it Sovereign Lord. This is warranted by the current difference between Seoxorys and xvgros. ‘This the spirit of the context seems to require. It is found five times indicative of supreme power or authority. Judas 4, Our only sovereign God and Lord. в "Tyri, an abbreviation of iva те yerrrat, why, or in order to which might be— Hackett. і Ev тр molei cavtn, after айға is found in many ancient copies, but rejected by Bloomfield, though resting on good authority— Hackett. It is found in most ancient manuscripts, (Vul.) the two uncial Mss. Codd., Clermont, Augiensis, and the Codex Alex., which last after oov adds zoe. So also reads the Latin with the Coptie, Arm., Ethiop. versions, Irenaeus, Cyril, Tertullian, and other fathers. There can be no just ground of supposing the clause an addition in the oldest copies extant, until a still older copy can be produced, which has not the clause. See Ann. to the Book of the New Covenant, London Ed., 1807. By Gran- ville. Penn, Esq. Hackett.—On the authority of Griesbach, Scholz, Lachmann, and Tischendorf, I would restore this clause. Penn's work, now lying before me, is, in my judgment, а work of much learning, ingenuousness and real merit. His version is dedicated to the Universal Church. London, 1837, two vols. octavo. He renders the passage thus, v. 27: For, of a truth, both Herod and Pontius Pilate, with ne Gentiles and people of Israel, were gathered together im this city, against thy Holy child Jesus, whom thou hast anointed.—This was certainly true in fact. ) Tass is applied to Jesus only six times in the Christian Scriptures—four times in the Acts, once in Luke’s Testimony, and once quoted from the Septuagint, Matt. 12:18. It is translated, com. ver., servant ten times, child twice. In other cases, and once. on allusion to the Lord Jesus, when he is ACTS OF THE APOSTLES. CHAP. IV. KING JAMES’ VERSION. hast anointed, both Herod, and Pontius Pilate, with the Gen- tiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thy hand to heal; and that signs and wonders may be done by #е | name of thine holy child Jesus. 31 And when they had pray- ed, the place was shaken where they were assembled together; aid they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32 And the multitude of them that believed were of one heart, and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: a great grace was upon them all. 34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles’ feet: and distribution GREEK TEXT. соб», ov EXPLO aS, “Нродпѕ тє kai IHóvrtos IiA&ros, соу éQveat каї Лао "Торой, 28 Tonoa дса 7 Хер соо kal т Bovdy gov пробриое yeveo bau. 29 Kal та, viv, ‚корее, mide ет Tas бт Ла айтор, кої 005 rois Sovros Tov perà mappnotas maons Aahew TOV Лдуо» gov, 9 ёр то THY хера соо ékre(vew oe eis tag, kal oņnueîa каї Tépara yiverOa dua тод дроратоз TOU &y(ov Tat- 80s cov Inaod. % Ка denbev- Tov avrav eradevOn ó TOTos €v à сау ovveypevor, Kal étAnoOn- cav &xavres Hvevparos “Ayiov, кой éA&Aovv Tov Aoyov то? Өєо? ретй mappyaías. 3? TOY 86 mAy8ovs тди ті- arevavrov ду 7 кардіа каї à Voy? шаг кої ov0€ eis TL TOV Urapxórrav avr еее 10:00 GAN ду avrois amavTa Kowa. 33 Kat peyadAn Svvaper ameSiSovy то рартур:оу oi ато- стоћог TIS ávaaTáaeos ToU Kv- piov Ino, Харе ТЕ ЭЯ jw ёті партаз avroUs. ** орде yap évdens Tis Отђрҳєи év avrois: бсо: yàp ктуторєѕ xopícv ù oi- Kiav imijpxov, поЛобитез ёфєроу Tas TIAS TOY TITPATKOMÉVOV, 35 Kal ériovv Tapa rovs пода Tav atootoAwy- d1edidoTo 0 eivat, REVISED VERSION. sus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the peo- ple of Israel, were assembled, to do whatever thy hand, and thy counsel had before *deter- mined to be done. And now, Lord, behold their threaten- ings, and grant to thy servants, that, with all boldness, they may speak thy word, by 3 stretching out thy hand to heal; and that signs and won- ders may be done, by the name of thy holy son, Jesus. And, they having prayed, the place in which they were as- sembled together was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. And the multitude of those that believed were of one heart and of one soul, neither didany of them say, that any of the things which he possessed was his own; but they had all things common. And with gr eat ‘power the Apostles gave testimony concerning the re- surrection of the Lord Jesus: and great grace was upon them all: For neither was there any among them who lacked; for as many as were possessors of lands, or of houses, sold them, and brought the prices of the things sold, and laid them down at the Apostles’ feet. And it was distributed to 35 n2 8 e 157 Непсе, Нер. 4:7, found in the temple answering questions, it is properly trans- lated child. In the Acts, it is twice translated son, and twice child. In this case, we think, in all dignity and pro- priety, it should be translated son. k 0000150, occurs 8 times in М. T. rendered by determined, ordained, declared, Rom. 1 : 4, limiteth. Luke uses ógi$o, six times out of its eight occurrences. Translated determined. ordained, determinate. Paul uses ло00045 five times out of its six occurrences. Etymologically, it indicates, (о mark out before, to bound or to limit before. “He limiteth a certain day”. Whether used to indicate a purpose, a delineation, description or prediction, as respects the Divine knowledge, or will, it equally involves one and the same radical idea. With God there is nothing past, present or future. He fills, he inhabits eternity. 1 Meyahg Suvaper, with great power, i. e. physical demon- stration, not efoverg, authority. m Aedcdoro, being impersonal—it was distributed. 30 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. was made unto every man ac- cording as he had need. 36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Le- vite, and of the country of Cy- prus, 37 Having land, sold it, and brought the money, and laid 2 at the apostles' feet. CHAP. V. Вот a certain man named Ana- nias, with Sapphira his wife, sold a possession, 2 And kept baek part of the priee, (his wife also being privy to it,) and brought a certain part, and laid zt at the apostles’ feet. 3 But Peter Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4 While it remained, was it not thine own? and after it was said, GREEK TEXT. (k&oTQ каботі dv Tis xpeíav су eixev. 3 '"Iogye 6€ 0 émukAn0ds ВарџаВаѕ iro røv &mrocTOAov, 0 вот pede ppnvevowevor, vios таракћјсєоѕ, Aevirns, Kv Um pros TO yee, Umdpxovros. QUTO @уроб, тоћусаѕ VEY KE то Xpy- pa, Kal єпкє пара TOUS Todas TOY атостоХоу. CHAP. V. "Ар дє ті "Avavías óvo- ноті, cvv Хатфеіру T] yvvaki GUTOU, emere KTMA, кої €vog (aaro ато THS тит, TUV- eðvias каї Tis yvvaikòs avrov, каї évéykas pépos TL Tapa Tous тодаѕ Tov атостоХоу єӨпкєр. 3 eime 0€ Пєтроѕ, Avavia, Qut érXjpocev 6 Laravas THY kap- Мау cov, Wevoacbai oe то Пьебиа то “Aywv, kal voordi- cacÓa. ато TS Tuus TOD Xw- piov; об. pévov coi épeve, каї mpabev ёи тӯ on ёоосіа REVISED VERSION. every one, according as any one had need. Now Joses, who, by the 36 Apostles, was surnamed Bar- nabas (which is, being trans- lated, Son of Consolation), a Levite, a Cyprian by birth, having land, sold it, and brought the money, and laid it at the Apostles’ feet. CHAP. V. "Bur a certain man named 1 Ananias, with Sapphira his and 2 epurloined from the price (his wife sold a possession, wife also being privy to it), and brought a certain part, and laid it at the Apostles’ feet. But Peter said, Ananias, 3 why has »Satan »possessed your heart, to ‘lie to the Holy Spirit, and to purloin from the price of the land? While 4 it remained, was it not your ^ Je, but, in contrast with Barnabas. ° Evoogzoaro, Ind. mid. purloined, took away for himself. Sovedvcas, haying been cognizant, having participated in a knowledge of it, being privy to it. The mid. yoice is most apposite to this case, indicating the selfishness and hypocrisy of the man. Purloin is not obsolete, though not so much in use as formerly. It is found com. ver., Tit. 2:10. It is, in com. ver., twice represented in this book by “kept back.” There is no absolute impropriety in keeping back; but there is always in purloining. This is a complex sin. It was not simply keeping back, but feloniously keep- ing back, with intent to conceal, associated with deliberate lying. The Septuagint employs voogeSouar, Josh. 7 : 1, in the case of Achan. It is well defined by Leigh in his Critica Sacra: Non est totam rem auferre sed paululum tantummodo abstra- here. Beza employs intervertit, which he interprets by callide surripuit. In our vernacular, to embezzle, to filch, most ex- actly represents it. We prefer purloin, because already fa- miliarized in com. ver. “Kept to himself,’ Wakef. and Boothr.; «carried away a part,” Murd., Syr. р ‘O Saravas, a proper name, and retainable here. Ел?поооғ», literally filled up; in our more modern style possessed your heart. 27000, used here metaphorically, is taken from a ship sailing before the wind. “When а man is filled with the commandment, or with temptation, as the sail of a ship by the wind, he is said to be filled with it," Critica Sacra. It is found almost one hundred times in the N. T. Of these, some fifty times it is represented by fulfill, com. ver. It here indicates a full possession of the heart. Possessed—iiterally filled. This is a bold figure in either case, to indicate a strong temptation. It is the language of earnestness or surprise. a ерсас Фаг, to lie, to deceive, not the Holy Spirit ab- stractly contemplated, but through the Apostles. ғ Ouye перо» got susve. Literally, Remaining, did it not ro- main to you! And being sold, remained it not in your power? In our idiomatic currency, we would say: * While it remained ACTS OF THE APOSTLES. OHAP. V. KING JAMES’ VERSION. sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto GREEK TEXT. e ^ t,o wy > A UTNPXE; TL OTL EGov €v TH kap- , ` ^ ^ » Ola соо TO праума тобто; ойк REVISED VERSION. own? and after it was sold, was it not in your own power? 31 God. 5 And Ananias hearing these words, fell down, and gave up the ghost. And great fear came on all them that heard these things. 6 And the young men arose, wound him up, and carried An out, and buried ham. 7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. S And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. та. E kavres eÜavrav. eig jAOev. , Nai, Toa ovrov. was it not your own? And after it was sold, was it not in your own power, or at your own disposal?" We opine that the interrogative character of this sentence continues to its close, i. e. to oztzoze. Our reasons are two—It is so pointed in our most approved texts. And, again, because the impassioned speaker con- tinues the same style of emotional feeling in another inter- rogation:—ze ore ғ9оо ev тр xagÜt« ооо TO ловуиа TOUTO; why have you conceived this thing in your heart ? Те ótu, for те вот ott, as іп v. 9, what is this? Fritzsche, Meyer, De Wette. t Едоъ, aor. ind. mid. of tenue, literally, why have you placed, or deliberately machinated, this in your heart? The whole contour of the style indicates a deliberate design, call- ing forth a burst of feeling, bordering on excitement, on the part of the Apostle. For a similar use of тоду seo Luke 1 : 66; 21:14. Acts 19:21; 27:12. In Luke's currency tenut, in such cases, is indicative of settled design, fixedness of purpose, strong cum mination. Hence the aggravation of the sin of Ananias and his wife. They concealed, with intent to lie, for popularity. ч “Only” is supplied, but not called for. It is true in fact that he lied to men, and to God. And therefore it is implied. Modern translators differ. Hackett says it is logic- ally correct to translate ovx .., adda, nol so much as; but this is defective in form, and less forcible. Others, like Booth- royd, and Penn, supply only. It is therefore a matter of taste, or discretion. Y Tavra, after azovrrasc, is of doubtful authority ; rejected by some editors, wanting in the vulgate and some other ver- sions. It is applied to a single event, Lachmann, Hackett, &c. * Heowv t£ewvie, falling, expired. This participial form, ` и ГА N э и TOUS Aoyous’ TOUTOUS, MET @Y 6 poser каї €yévero poBos péyas €i паутаз ToUs йкођортаў TAŬ- avactavres де oi veórepot ^ > ON ` > и. соууёстє:Лау avrov, Kal é&evéy- Os pôv трии д:асттша, кой N уои) афтод ил) ада TO yeyovos * amexpiOn д avri 6 Jlérpos, Eiré pow ci Tocovrov то ҳоріоу апедос ве ; > , , и > ` ^ ү е ү 1 is €yevao avOpworos, аЛЛа To "Why have you ‘conceived this ^ > , \ ingi . art? x Oed. 5 ’Акойшь de "Avavíag | ing in your theart? you have not lied to men "only, but to God. And Ananias hearing 5 "еве words, "апе, expired; and great fear came on all that *heard these things. And the 6 young men varose, wrapped him up, and *carryiug him out, buried him. *Now an 7 interval of about three hours oecurred, and his wife, not knowing what was done, came in. And Peter said to her, Vell 8 me whether you sold the land for so much? And she said verily, for so much. Then 9 1° Eyévero € ‘H д6 etze, “O òè IHérpos when followed, as in this case, by an active verb in the aorist, may indicate that the act expressed in the verb was the result of that expressed by the participle, and, especially, when хас is wanting between the participle and the verb. * *Who heard these" would be better than *that heard these things."—This is a matter of taste, and not of etymology. у And the young men—evaotartes, arising, or having arisen, ovveotechay (as ztegeeazeilar), wrapped him up, and e£z- veyxavtes, lst aor. part., having carried him out &c. 2 Eteveyzavtts, having carried him forth, out of the city. Most probably as the Jews did not usually bury within their city walls, and not in consequence of his judicial death. * Eyeveto zat, now it came to pass.— There was an interval of about three hours.—Then &c. “œs dcaornua is not here the subject of eyevero, but forms а parenthetic clause and (see on 1:10) introduces the apodosis of the sentence. De Wette, Meyer, Fritzsche.” So Hackett in loc. This Hebraistic use of хаг in the apodosis of a sentence, after an expression or idea of time, is frequent in the N. Testament. See Brud. Gr. Concord. p. 456. “Intercessit autem ferme horarum trium intervallum quum uxor quoque ipsius, nesciens quod factum, ingressa est.” Beza. “Factum est autem quasi horarum trium spatium, et uxor ipsius, nesciens quod factum fuerat, introivit.” Vulgate. Ae, now; Staornua, an interval of about three hours; eyeveto, occurred ; хаг ў урут avtov, and his wife. This pre- vents the necessity of the supply of the article, and the trans- lation of xat by “when, as in some versions. To yeyovos, what had occurred. This agrees with the perfect tense of the partieiple, and with the active rather than with the passive sense. It was what bad come to pass a providential act and not a mere act of Peter. e vo ACTS OF THE APOSTLES. CHAP. V. KING JAMES’ VERSION. 9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold the feet of them which have buried thy hus- band are at the door, and shall carry thee out. 10 Then fell she down straight- way at his feet, and yielded up the ghost. And the young men came in, and found her dead, and carrying her forth, buried her by her husband. 11 And great fear came upon all the church, and upon as many as heard these things. 12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no GREEK TEXT. 5 ` SEN / с? eure Tpos avtnv, ТЕ от: avveQo- и | ew , ^ ^ vn vpiv перасто: TO пуебиа , , ^ е / ^ kupiov; 100%, oi modes TÀv Oa- ^ ` yv ^ Vavrov тор avdpa соо, ет TH A > , , y дора, кої €€oicovai ce. 1 " Ere- ^ ^ ` ^ , сє дє zrapaxprjua пара TOUS TO- ^ , das avrov, каї e&éiyv&ev:. eiaeA- , M [4 , © ` Üovres дє oi veav(a kot ebpov вот ^ хз , », vekp&v, каї e&evéykavres eÜaxrav ^ ^ У e ^ Tpos TOv avdpa avris. П каї eyevero фоВоѕ péyas e ои Tv eKKANTIaY, Kal emi m&vras TOUS GKOVOYTAaS табта. 5 \ A ^ ^ ^ 7? Да 06 Tov xepóv Tov / 3 , ^ апостолоь €yévero auem каї , > ^ A ^ терата ev TQ Лаф ToAXa: 3 € ` с/ ~ са» ошобицадоу amavres €v TH ^ У А ^ a 13 ^ де стод LoAopa@vros TOv 0 ^ ГА ~ Лотфи ovdels етоЛиа koAAGo бои каї v Те om, why is it that? ind. pass.—it was concerted, био, by you—an instance sustained of the dative after the passive, instead of the g with эло. Xvreg ovn, 3d pers. sing. DIAA Jesus Christ our Lord.” Adam, and the righteousness by or through Christ are repre- sented by one and the same да, &c. REVISED VERSION. Peter said to her, "Why is it, that you have agreed together, to tempt the Spirit of the Lord? Behold the feet of these who have buried your husband are at the door, and shall carry you out. ‘Then she instant- ly fell down at his feet and expired: and the young men came in and found her dead, and carrying her out, buried her by her husband. And great fear came upon all the "congregation, and upon all those hearing these things. And ‘through the hands of the Apostles were many sigus and wonders done among the people, (and **they were all with one accord in Solomon's porch. And of the Srest durst 13 “Grace reign through (д) righteousness by (dca) The condemnation by, or through Such also is our popular Where there is no established anti- с Exeoe de, and she fell; wagazonua, immediately, just then, as Peter pronounced the last word. Je has merely a copulative sense. And the young men, == орт, coming in, found her dead. And carrying her out, efeveyzayres, they buried her, etawar. * And great fear came upon all the congregation, exe olny ту» гхи от. Any assembly in this book being called an exxdnova, and the word occurring 131 times in the Christian Scriptures it has been much in controversy, and consequently has caused much strife amongst Christians. It should be known and deliberated upon, that this word exxdyora is represented in the Christian Scriptures by the following words, church, churches, assembly. It is, by apostolic use, indicative of any meeting or assembly of persons in any place, at any time, or for any purpose, with, or without a special call of those in authority. In the 19th chapter of Acts, com. v., it is thrice represented by the word assembly. Its etymological import is simply called out, or congregated. Hence assembly, concourse, or congregation, of any sort is indicated in and by the word exxzAnoca. * Aa, indicating instrumentality, is, in all books, and especial- ly in the Christian Scriptures, interchangeably rendered by, or through. Whatever metaphysics may say, by and through are equally indicative of both Divine and human agency. We have many instances of this in the com. yer., such as Rom. | use of by and through. thetical difference in the meaning or use of particles in the Christian Scriptures, we should not create it; and where there is, we should not annihilate it. All that God has done for man, since he created him, has been through (ди) agencies. Indeed, we are informed by Paul, Eph. 3; 9, that God created all things (dea) through Jesus Christ. Moreover, by, and through, are used at the present time interchangeably. ce Mrarres, refers to the Apostles mentioned in the last clause. Olsh., De Wette, Mey., Bengel, extend it to all the believers. Hack. Г Quodvuadov @лартез ev тр oto Хойомоттоз. Solomon’s porch, being a place of much resort, and the disciples as yet being all Jews, and having a common national right to resort thither with their own nation, it was for them legitimate missionary ground; and there, with much boldness, they an- nounced the claims of Jesus as the Messiah. Е * And of the rest.” The sense of co dowry is explained by the last clause. Doddridge, Boothroyd, Hack. Dr. Light- foot explains this “of the rest," “of the one hundred and twenty,” from which Dr. Whitby dissents. Beza, would render ходдао ог, in this passage, “ to attack.” This is too fur fetched, and inappropriate to the contextual scope. ‘They feared hypo- critically to join them. Tor де À Literally, of the remainder. Lou o. Those yet ACTS OF THE APOSTLES. CHAP. V. 33 KING JAMES’ VERSION. man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multi- tudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might over- shadow some of them. 16 There came also a multi- tude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits; and they were healed every one. 17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the GREEK TEXT. > ^ з > з 4 > ` аутоіѕ, &ÀÀ Eueyadvvev avrovs e А ^ A o A«ós" paAAov 06 mpoceri- ТА ^ Üevro miarevovres TQ kupio, , ^ ^ men avd par тє каї уривик@р" 5 OTTE ката Tas плате ав єкфє- pew TOUS aa деуі, кой TiÜÉvat emt kAwüv каї краВВатор, i iva epxonévov Ilérpov Kav T) OKLE ётіскийст ти quran. 16 gy- vypxero 06 кої то пАўбоѕ rdv , , € ` mépé полеши eis ‘TepovoaAnp, , ^ Qépovres aoÜevets каї òyàovpé- ^ , , vous Ото Tvevu&TOv akaÜaprov, 3 , e oirwes éÜepamrevovro &zavres. TI* > ^ \ e э ^ Avastas дє 0 арҳієрєуѕ А ` Пе тя кой TAVTES Ol соу ато, 1 одса = ^ NY , 3 , aipegts Tov LSaddovkaiwv, ETÀŅ- , cOnoav GjAov, 1 kai éréBaAov M ^ ie TY ^ Tas Херах ата ETL TOUS @то- А эу, ` aToXous, Kal єбдєуто aùrovs év Typnoe Ompoaíg. 1 GyyeXos pie woa ет де коріоо дих THs vvkrüs Про Tas upas Tis (Ааа e€aya- убу тє avTous Eire, * Пореџ- eae, kal araÜévres AaAeire èv REVISED VERSION. no man join himself to them, butthe people "magnified them. And believers were still more 14 added ‘to the Lord, multitudes of men and also of women), in- somuch that they brought forth their sick into the streets, and laid them on beds and couches, that at the least, the shadow of Peter, passing by, might overshadow some of them. And the multitude of the surrounding cities also came together into Jerusalem, bringing the sick and those harassed with unclean spirits, and they were every one healed. But the High Priest aris- ing, and all who were with him (being the party of the ‘Sadducees), were filled with zeal, and ‘threw their hands upon the Apostles, and put them in publie *custo- dy. But an 'angel of the Lord, under "cover of the night, open- ed the prison doors, and bring- ing them forth, said, "Go stand 20 and speak in the temple to the 15 = 6 — 8 н 9 unconyerted dared not to associate themselves with them. The remainder, though an exact representation of тор de 401- лор, seems to be somewhat indefinite. The term, Zaos, peo- ple, immediately after, is its best exponent. None could look upon these wonder-working men without fear and reverence. The fate of Ananias and his wife is as a fearful caveat against hypocrisy. If every one “glorified God for that which was done? (ch. 4:21), in the case of the impotent man, why should not these keep back from presumptuous sin, from the spectacle before them in the ease of Ananias and his wife? в EusyaLvrev «vrove, magnified them. The Apostles, at this time, were greatly exalted in the esteem of the multitude, as, in the sequel, still further appears. As quassare iS more tham quatere, laxare than tangere, jactare than jacere, so vexare is more than vehere, yet not one of these, shaken, troubled, terrified, strangled, is so grieyous as the feeling indicated inthe text. According to Critica Sacra, “It is to be distracted hither and thither having no power of itself.” 1 To оого. This verse is evidently parenthetic.—Delievers not added in the Lord, as some would have it, but to the Lord. Its case depends on the verb. i “Sadducees.” The reason of their activity in this case, is happily illustrative of our indebtedness to sectarianism, at least in one respect; its eternal yigilance to guard proof texts against all violence. ‘The Sadducees saw in Christ's resur- rection the refutation of their system; and therefore they violently seized the Apostles, because their preaching that doctrine was fatal to their distinguishing tenets. к ExeSalov. This verb indicates strong violence. They fiercely threw their arms around them, or their hands upon them. Z7ozoet, with us, custody. 1 Ayyehos. Why an angel should here become some particular angel is destitute of authority. Had some angel been named in the context, there might haye been some reason for the de- | finite article. m Jia, through the night, or under cover of the night. More seems to be indicated than the escape by night—rather by means of the night—eEayayow те evrovs eure, bringing them out, said. п JIopsvead'e, —avaD'evres—go, and, standing in the Temple, speak. This form abounds in Luke's style. 34 ACTS OF THE APOSTLES. CHAP. V. KING JAMES’ VERSION. temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 92 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, | and the keepers standing with- out before the doors: but when we had opened, we found no man within. 24 Now when the high priest, and the captain of the temple, | and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are stand- ing in the temple, and teaching the people. 26 Then went the captain with | the officers, and brought them | without violence : for they feared | the people, lest they should have | been stoned. AUS , | теб дє anmnyyelAar, | ^ ^ ГА © | OTi TO pev Óeauorypiov evpopev GREEK TEXT. ^ ie, ^ ^ Л ^ и As ey. то LEep@ то со парта та prora ^ ^ / D» , Ths Cons TavTns. A kovo av- ^ > ^ е » res 06 ela jA8ov ото тоу ордро» | * ` [4 ^ ^ Ios ceis TO ієроу, Kal єд:даскор. , \ ` Tapayevopevos бе 0 apyxiepeus ^ e ^ , ^ у Kal Ol gUV адтф, TUVEKAAET AY \ и ^ ^ TO OUVEOpLOY каї паса THY ує- , ^ e^ > AS povaiav TOV viQy LopandA, Kai 3 ГА ` д атєстєЛар eig TO ÕETHOTNPLOV, > 67 > z 22 e Avice и ах@ураи avrovs. ot дє 0трє- : 3 TUL TUPHYEVOMEVOL OVX ebpov av- ` > ^ ~ э и TOUS ev TH QvAaky: атастреуал- , 23 Méyorres, , 3 , KekAeuguévov ev taon aa QaAeía, | ` , » e ^ кой Tous QvAakas бо éorGras N ^ ^ > ГД \ тро тфу бор@и" avotéavres де, ёсо ovdeva єброшєи. ** “Qs д6 | xy ` / A DÀ NKOVOQAV TOUS Aoyous TOUTOUS O тє lepevs kal 6 отраттудѕ TOU {роб kai oi архиерей, диутороои тєрї avTOv, ті àv 'yévovro тобто. 2 Trapayevopevos дє ти amy yet- Aev aùrois A€yov, “Ore ідо? oi avopes ods ¿herbe év TH фоЛакӣ, єісі» €v TQ iepQ EaT@TES kal ді- dackovtes tov Ладу. * Tore areAOav ó страттуоѕ оду Tois UITNPET ELS, NYMYEV aUTOUS, OÙ HETO Bias, ефоВобьто yap Tov Лао», iva u) AOacOdcw. ” ауауди- REVISED /ERSION. people, all the words of this life. And when they heard that, they entered into the temple early inthe morning, and were teaching. But the High Priest came, and those that were with him, and called the council together, and all the senate of the children of Israel, and sent into the prison to have them brought. But when the officers came and found them not in the prison, they returned and re- ported, saying: The prison in- deed we found »shut with all rsecurity, and the guards, standing before the entrances ; but on opening, we found not one within. Now when the High Priest, and the Captain of the temple, and the chief Priests, heard these words, they were in perplexity about ‘them, what this might come to be. But "опе came aud report- : ed, saying, Behold, those whom you placed in the prison are standing in the temple and teaching the people. Then, the Captain went, with the of- ficers, and brought them with- out force (for they feared the people), that they ‘might not be stoned. bo e rm 4 bo [2 nm 6 о Уло vov og9gov. Literally, under the dawn of day. Оо- eos occurs but three times in the N. Test, and always represented by “early in the morning.” Its use amongst the Greeks was equivalent to our “dawn of day,” usually called “the break of day.” P Kexdecowevoyv, being the acc. sing. neut. perfect pass., indi- cates in all аофайее, security, or firmness of defense, im- pregnable. ‘Ore, in this verse, is a pleonasm, because reciting the words of others. This is not unusual with Luke. And the guards standing (rather, being perfect participle, it is tantamount to our having been placed). E&w, outside, is omitted by Gb., Sch., Ln. and ТЁ Tv рос, the entrances —doors, too specific. a Now ws, as the High Priest &e.— These words, tovs Aoyovs tovrovs. 2илоооъ», imp. were being perplexed = in perplexi- ty; nesot вито», about them—* to what this might amount.” r de, but, in this perplexity; tes, à certain one; maga- yevouevos, having come (aor. part.); reported, aznyyyecher, ‘Ox, pleonastically used; ovs eode, those whom you placed in zy pvdaxn, the prison; éorwres, perf. part., having taken a stand = ате standing ; zat dWaoxortes tov дор, and teaching the people. * The English translation, as well observed by Prof. Hack., here assumes an impossible connection, as, after verbs of fearing, ur, иплоз and the like do follow, but never iva ш. ACTS OF THE APOSTLES. CHAP. V. KING JAMES’ VERSION. 27 And when they had brought them, they set them before the council : and thehigh priest asked them, 28 Saying, Did not we straitly command you, that ye should not teach in this name? and behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree : 31 Him hath God exalted with his right hand to be a Prince aud | GREEK TEXT. \ > ` y 3 ^ Tes д6 aUTOUS €oTQyOAV EV TQ OV- f^ Z > ^ vedpia* Kal ETNPOTNTEV avrovs e э \ 28 , Où O apxLepevs, Aéyov, Ov Ta- ^ ^ payyedia TapnyyeiAaper Div a) , ^ , , д:даскє ёті TH дрораті TOUTO ; t t Nu ` Z ` e кой 1800 пєтАтрокатє Tyv Le- ^ ^ ^ ^ ^ povaaAjp. THs д:даҳтѕ ouv, kat £ э ^ эрэ m ВооАєсдє éma«ymyeiv Еф’ "uas M © ^ Z , TO aipa Tov avOpwmov тоотоо. ^ , ` 29 °Атокр:бєіѕ де ó LHerpos каї , 5 ^ ol amooroAo eizov, Пєдарҳєі ^ ^ ^ ^ > , del Оеф pardov т avOporors. ^ , ^ 3) © Geos TOV marépov Tiv LI ^ ^ ^ jyeupev устоди ov vpeis texet- , , pioacbe kpep&aavres ёті Evdov: р ^ = M ^ 31 тобтои ó Өєоѕ apynyov каї сотӯра pose TH eé avroð, ^ ^, ^? M Sodvar peravoray TS ` Горолћ кої REVISED VERSION. And thaving led them away, 27 they placed them in the council: and the High Priest asked them;—Did we not strictly command you not to teach ‘upon this name? and, behold, you have filled up Jerusalem with your doctrine, and are intending to bring the blood of this man upon us. But Peter and the Apostles answering, said, We ought to obey God rather than men. The God of our fathers has rais- ed up Jesus, whom you slew, having hanged him on a tree. This person has God exalted to his right hand, a "Prince and a Saviour, "to grant repentance 28 30 a Saviour, for to give repentance | to Israel, and forgiveness of sins. эу е ^ aeg apapTiov. ?? kal ets to Israel, and forgiveness of t Ayayovtes, having led them away, i. е. from the Temple ; готтор, they caused them to stand, they placed them. u See v. 17. ch. 4.—This strict charge, on the part of the council, shows how much they dreaded the name of Jesus Christ. To speak upon it, ог to speak by it, was to them “terrible as an army with banners."— They, therefore, pro- hibited a word upon that subject—from this view of the whole case, or premises, we concur with those who prefer upon, to in or by. Besides exe com. ver. is rendered some 150 times by upon. * This verse is grammatically and logically in apposition. Iraovv tovtov, Agznyov, Хотџоа,— оооу under the regimen of nyecoer, and tovtov Agzryov Xorro« under that of dywze, and in apposition with Zjoovy, as we must regard it. We then render it—* This Prince and Saviour God has exalted to his right hand to grant reformation,” or * the benefit of reform- ation to Israel, even the remission of sins.” Remission of sins is always, and in all cases, an act of Sovereignty, of pure grace. Hence it is not, in any case, ex merito, based upon any thought, volition, word, or deed of any sinner in the universe. Grace and merit are as incompatible as light and darkness, as good and evil. If of grace, it cannot be of works, of any work. If of works, or of any work, it cannot be of grace. Otherwise, grace and work cease to be of any difference. It is an act of grace, and all grace is sovereign. There is not, nor can there be, any grace that is not an act of absolute sovereignty. So the oracles of God, and so the oracles of man, of enlightened and cultivated reason, have always decided. This view of the subject is not, at the bar of right reason, incompatible with making or propounding faith, repentance, baptism, or prayer, as means of receiving pardon. The beggar cannot think that the extending of his arm, or hand, to receive alms, annihilates the nature of alms, or converts the receiving of them into a work of merit. No more can common sense, unperverted by false views, imagine that pardon, based on any principle of faith, repentance, prayer, or baptism &c., annihilates the nature, or entrenches upon the character, of grace, even if crowded with the absurd prefixes of free, sovereign, and special; not one of which is found in Holy Writ. By a special reference to Acts 11 : 18; Luke 1: 74; Acts 14:3; Rom. 15:5; Eph. 3:16; 2 Tim. 2: 18; Rey. 3:21 &c., com. ver., it will appear that дедодах is occasionally rep- resented in Luke, Paul and John, by the words grant, bestow, and to give, give gratuitously, &c. De Wette understands giving or granting repentance, in the sense of giving time or space for it. This may, in some cases, be equivalent to granting it, but to confine it to this view would stultify, or annihilate it, as properly a gift. w “То grant repentance.” This indicates the benefit of repentance—the forgiveness of sins. Legally we do not grant to the lawless and disobedient, any benefit to repentance, God mercifully grants repentance, pardon and acceptance. Hence promises the most precious are annexed to faith and repent- ance. In Hebrew style, God grants repentance to life, by granting pardon and acceptance, through the sacrifice of the Lord Jesus, received by faith. 36 KING JAMES’ VERSION. 32 And we are his witnesses of these things; aud so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard chat, they were cut 10 the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space ; 35 And said unto them, Үе |› men of Israel, take heed to your- selves what ye intend to do as GREEK TEXT. ^ ^ ^ e , ETHEV AVTOD u&prvpes TOV рума- / ^ ^ ^ rov TovrOv, каї то Шуєбра de С 7 a = e ^ ^ TO Ауор, о €dwKev 0 Өєоѕ rots TEelOapxyovow avrQ. 33 aie A > * , " Ov ðe акоосаутєѕ дієтрі- ` > и > ^ ovTo, Kat єВооћєроуто aveAÀetv > , = ` , «orovs. 3 avacras дє Tus ev TO ouved pig upioaios, 0 ovopare. Га- нала), пород:даскаћоѕ Timos парт: TO Хаф; ёкєЛєосєу eo Bpaxd ти TOUS &moa róXovs пой) са, 9 ele T€ mpüs adrovs, "Avdpes Lopanhira, Tpooexere eavrois emt Tos avd porrors TOU- ACTS OF THE APOSTLES. CHAP. V. REVISED VERSION. sins. And we are his wit- nesses of these things; and so is also the *Holy Spirit, whom God has given to those who obey him. »Now those hearing, were exasperated, and they were making up their mind to slay them. But a certain one, arising in the Sanhedrim, a Pharisee, Gamaliel by name, a teacher of law, *honored by all the people, commanded to put the Apostles out, for a little while, and said to them, “Israelites take heed to your- selves, what you execute 32 33 35 touching these men ; 36 For before these days rose up Theudas, boasting himself to be somebody ; to wot a num- ber of men, about four hundred, Tous ті péAAere 7 mpácaev. yàp roUrGv TV ‚ мер» брботт OevÓas, Aéyov elvai Tiwa éavróv, e и > b > ^ e vpoaekoAA05 apiÜuos avOpav x тро upon these men. For be- 36 fore these days Theudas arose, declaring himself to be some- body, to whom a number of men, about four hundred, tat- DS ^ > и. joined themselves: who таз | 206 rerpakooicov: 0$ avypéðn, | tached themselves; who was Aovyar ueravorav, 1. е.— the grace or disposition to exercise | stood in the sense of to Xill, but to put them aside is more it.” Compare 2:16; 18:27, John 16;7,8. Hackett, De | literal, and therefore to be preferred. Wette, and others give this doctrinal view of it. When the Lord grants health or wealth &c., does he only grant the dis- posilion to acquire it? He grants the blessing at once; but it may be through means. But to Judas, he gave not repentance —though he did repent. But God gave no benefit to his repent- Does not the phrase, or formula, indicate, that he Per- ance. gave them the avails or benefit of it?—namely pardon. haps it is safer to say he gives both. х Kae то nvevua de то Aytov.—.4e is, in this case, exegetical as is evident from its position between zvevna and Ио», the Spirit, viz. the Holy one which God has given to them that obey him; 6 (neuter), which, eðwxev (aorist), God gave to those, wewagzovow аът. This preserves the idiom. now those hearing ; у Oi de azovoartes, g; диеглогорто (lit- erally), were being sawn through. This expression, in this passive form, indicated not what they were doing, nor feeling, but the death blows the Apostles were inflicting on them as opposers of the truth. EBovievorro, and they were making up their minds. It seems to have been the object of this historian to express not what was done, but what was being done. There was much time occupied by these events, and much continuity in all their affairs. The continuative force of the Greek imp. is beautifully exhibited in this narrative, all of which is entirely lost in the com. ver. Avedew avrove, to put them aside. The Greek and English are idiomatically the same here. In both the phrase is under- x This gives the genuine meaning of tutos. a Avdoes Toganhırar Israelites, is more forcible, as well as more in our usage, than men of Israel.—They stand in appo- sition. In such cases the common yields to the special and not the special to the common. Hence not men, nor men of Israel, but Israelites. “Men of Israel” is more literal than Israelites; so is “men, brethren, and fathers,’ than “brethren and fathers,” as we give it. This is measurably a matter of taste, and also of grammar.—Grammatically they stand in apposition, and not in regimen. Мап, іп our vernacular, is absorbed in all nationalities; because Virginians are men of Virginia, men of Israel are also Israelites. Being in one case in the original, we should, as far as idiom permits, place them in one case in our version. But the title Israelites is equal to men of Israel, and more in harmony with the spirit and feeling of the orator, especially when animated. ^ Tlgacosw ext, to execute upon; more familiarly and literally expressed by to do upon them. But to do officially, in legal usage, is to execute. с But if zeooxdww be preferred, as the true reading, of which, to me, the evidence is not satisfactory; then it would indicate only an inclination to him rather than an adhesion. There being nothing of real consequence in the matter, in either view of it, we are disposed to leave it sub judice. ACTS OF THE APOSTLES. CHAP. V. KING JAMES’ VERSION. slain; and all, as many as obey- ed him, were scattered, and brought to nought. 37 After this man rose up Ju-|> das of Galilee, in the days of the taxing, and drew away much people after him: he also perish- ed; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, re- joicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. GREEK TEXT. ` у e > ГА S Xe каї TAVTES OTOL ereiÜovro AUTO, ГА , dueAvOnoav кой éyévovro eis où- , ` ^ / дё. * pera mobrov avéory , ^ ^ , JovOas о Гаћ:Лоїое, év rais ué- ^ 3 ^ Ё. pets Tis атоурафтѕ kal aré- ` е ` ^ TTNTE Ладу ikavov дтісо avTod: "^ , ГА какєѓџоѕ am@AeTO, каї тарутєѕ a 3 , > ^ ogo. єтєібоџто avrQ O.eakopmia- M ^ 0ncav. | ? каї та viv Муф € су э , ` ^ и Оши, атостуте ато TOV &VÜpo- / 37 А тор, TOVTOV, Kal єасатє GUTOUS* Оті cay 1 e dvOparev 1] 7 BovAr) абту ў TO began тобто, катаЛу- Onoerau: * el де ёк Oeod оти, > , ^ NAN £ ov доуас дє KaTadvoat ауто, uN- L4 ^ vore kal Geopayor evpeOrre. ЕД , ` > ^ ^ -Emeia0goav дє aùr’ koi , ` , проскаћєсашєуог TOUS атосто- ГА / ` Aovs, deipavres паруууеЛаю ит SEA mS «x AaAetv єтї TH оторати тоб In- ^ < 5 / э , «b vy сод, kai атєЛосау avrovs. * Oi \ 5 € uev оди éÉmopevovro yaipovres ^ и ^ , ато просфпои Tov guveOpiov, e ` ^ , > ^ OTL UTEP TOU OvOLATOS ауто? ка- 2 TEwInTaY атлас Oiva is сах те прерау ev TO iepQ kal кат оѓкоу ovK €ravovTo бидавткоу- s > , > ^ Tes каї evayyeACopevor ' IDaotv hi > + тоу Христо. Ta- REVISED VERSION. slain; and all, as many as obeyed him, were scattered and brought to nothing. After this man,*Judas the Galilean rose up, in the days of the enrollment, and drew away sufficient people after him: and he utterly destroyed himself; and all, as many as were obedient to him, were dispersed. And now I say to you, **Withdraw from these men and let them alone ; for if this purpose, or this work be of men, it will be de- stroyed; butifitbeof God, you are not 'able to destroy it, and Zlest, perhaps, you be found to fight against God. And they were persuaded by him; and having called the Apostles, and ^»^scourged them, they commanded that they should not speak "upon the name of Jesus, and released them. So they departed from the pre- sence of the council, rejoicing that they were esteemed wor- thy to be dishonored for‘ his name. And they did not cease teaching every day, in the temple, and in every house, and proclaiming Jesus the Christ. 37 37 40 4 Judas the Galilean rose up in the days of the enroll- ment, A«oz szavov. I think that :avov should be taken in its primitive sense; sufficient, or enough, Лаог zroÀlot, is many people. He drew away sufficient people after him—vxazewos, by crasis, for zac ezetros, and he алодғто, aor. mid. utterly destroyed. himself, and all, as many as persuaded themselves to him глейФорто (aor. mid.) avro (dat.) were dispersed, is here in the passive form of dceozog. I think the mid. and pass. forms used by this historian should be preserved. e Others have it, “In the days of the registration” —haying reference to the levying of the tax, ev tats yuegars az0y90g75, Boothroyd, Wakefield, Hackett, Penn. ee We presume the dual та v. 38 refers to these two directions --* Refrain from these men. Let them alone,” equal to “I say these two things to you "—* withdraw from these men," and “let them alone.” Kadadudyoerac, future ind. pass. of хота- Avo, to loosen down. “It will be dissolved or destroyed; or “It will come to nothing,” is too far from the passive form, and withal a little too strong in its signification. It is rendered destroy and dissolve in the com. уег., but in this place only “come to nought.” f Ov дбьраоде zatahvoat, you are not able to destroy it. This enables us to retain the infinitive form of zez«Avo. = The transposition of “lest perhaps" is sanctioned by De Wette and others. It is, however, a matter of taste. h Literally, “having scourged them.” Equivalent in our English idiom, to “kad scourged them,” which is more usual. „Двое, excorio. i Avrov is repudiated from the text by the best Manu- scripts. Gb., Sch., Ln., Tf. i The difference between preaching and teaching Jesus 38 ACTS OF THE APOSTLES. CHAP. VI. KING JAMES’ VERSION. CHAP. VI. Ахр in those days, when the number of the disciples was multiplied, there arose a mur- muring of the Grecians against the Hebrews, because their wi- dows were neglected in the daily ministration. 2 Then the twelve called the GREEK TEXT. CHAP. "EN 06 rais ńpépais тафти mÀ9Ü0vvóvrov TOV надуть, eye- vero yoyyvaps TOV Erve- cTÓV Tpüs TOUS -EBpaíovs, ore mrapcÜcopoUvro €v т) баком TH кабуиерит ai хра ату. ? троскаћєсацєро: дё oi бобека REVISED VERSION. VI. CHAP. VI. ‘Now, in those days, the 1 number of the disciples be- ing ‘multiplied, a murmuring of the ™Hellenists against the "Hebrews occurred, because their own widows were *neg- lected in the daily »ministra- tion. Then the Twelve, having 2 Christ, is very distinctly specified in this passage—It, in fact, pervades the narratives of the propagation of Christianity. The zrov5 is but a herald, and his work is to herald, to an- nounce, proclaim, or preach: but the dcdaoxzadhos, from 0:0«0zc, teaches. He simply addresses the understanding didactically. He may explain, or expound, or interpret a doctrine, or eyen a fact, or an event. But here his work ceases. But the preacher proclaims a person, or facts, or events, of public im- portance, and may herald his advent, and announce his mission. The Apostolic preaching had Jesus for its subject, and the Apostolic teaching had Christ for its subject. ‘They preached Jesus as the Christ, and they taught Christ as the most grand and Divine official in the universe. k Je is here merely continuative and connective, not re- sumptive nor adversative. Hither and, or now may, in this position, represent its full force. Now, in the beginning of a paragraph, is generally preferred, but, where intimate connec- tion is indicated, and, for the most part, is to be preferred. Such is the case before us, in one point of view, but in an- other it may be regarded as the opening of a new scene, not logically related to the facts stated in the preceding narrative, and, therefore, we prefer now. | Dndvvovrar. IDndvva, found twelve times in N. T., is, with one exception, always translated by the word multiply, as more expressive of its import than our word increase. With only two exceptions, z4z9'os occurring thirty-two times in our com. ver. is rendered multitude. And what is the fact here? In a few days the disciples increased from 120 to 3120, in a few days more, to 5000. Acts 4: 4, and 21: 20. "There were “many myriads of the Jews” that believed. m Not Greeks, ‘Ednves,—Hellenists. The “ Greek Jews against the Hebrew Jews.” ^ Moos tovs "EBouiovs, against the Hebrews. While лооѕ occurs some 750 times in the N. T., and is commonly ren- dered to, and unto, it is occasionally, necessarily rendered against, as well as among, because in appearing in certain attitudes, and in certain crises, or places, we appear for, or | against certain purposes, persons, or undertakings. Jesus once spoke a parable—zrgos rovs yeweyous—in reference to certain husbandmen, and to their proper representatives, but in most English versions it is rendered “against them.” See eng Acts 6:1; 9:5; Mark 12:12. He spoke a parable “against them," com. ver., yet he spoke it to them. “Dash thy foot against a stone,” лооѕ Лидо», Luke 4:11. * Murmured against his disciples,’ Luke 5:30. “Kick against the goads,” 700$ zevtea, Acts 9:5. ° Ox nægeJewgovvto. Literally, looked at askance, implied- ly with some degree of neglect. Widows were not universally neglected, but avræv, of themselves, i. e. their own widows. Tagadeagovrvro, used to be “less regarded." This view is intimated in the radical conception of the verb zagatemosa— *to look at things side by side," hence comparatively to See Xen. Memorabilia 4, 87. Dem. 1414, 22. Dio- In the N.T. this is an ала regard less. dorus Sic. Sect. 20, p. 218. Asyomevor. administration in this Cranmer, distribution ; de- P Ev тр Ovaxovig. Some prefer place. JMinistration, Dodd., Tyndal ; Thompson, ministration or administration. notes all voluntary ministrations, from the humblest to the most august, from that of a church deacon to that of an apostle, even to that of the Lord Jesus Christ. Roman magistrates, the apostles, and the Lord himself are, in the №. T., represented under the word дгахорог, “ministers of God.” Sister Phoebe was a dcaxovos, a deaconess (com. gen.), or servant of the Church of Cenchrea, Rom. 16: 1. By the same apostle and in the same epistle ch. 15 : 8, Jesus Christ is called a dcaxovos, a deacon or “minister of the circum- cision.” We have our ministers of state, ordinary and extraordinary. So has God. He made his Son, his angels, his prophets, priests, and kings, his dzaxovoz, his deacons in the drama of Creation, Providence, moral government, and redemption. амо It is of Rome, and her descendants, and especially of the Greeks, and not of Jesus Christ, to name one class of ecclesi- astics deacons, to the exclusion of all others. It should also be noted of dcaxovos and dovios, that деахозиа and dovderas are never convertible terms. The same person may, indeed, be a dovdos and а Ó«axoros, but the relation, or attitude, is not thereby changed. ACTS OF THE APOSTLES. CHAP. VI. 39 KING JAMES’ VERSION. multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Ni- colas a proselyte of Antioch, 6 Whom they set before the apostles: and when they had prayed, they laid their hands on them. 3 Toooxuheoauervoe (lst aor. part. mid. of mgoooxaleouat, adyoco), having called. GREEK TEXT. то "TÀ5Üos тор pabynTar, eimov, Ovk арєстоу éaTw трах, kara- Лейрартах Tov Aóyov Tov Oeod, Ouakovelvy _TpameCais. $ ётіскєЄ ао бе оду, адеЛфо?, dvüpas её бифь paprupovpévovs тта, why- pes Пуебиатоя `Ауоь kal oo- plas, os Karactnoopey emt Tis Xpelas Tavrns nueis де TH прооеих кої ТИ. баком. TOU Aóyov проокартераореу. E Kai ресе» 0 Aoyos évomtov парто тод mAwÜovs кой еЁеЛеЁарто Lrépavov, avdpa TAnpy птістєоѕ kai Пуєоџатоѕ “Aytov, koi Di- Мттоу, kai Прохорор коў Nu- карора, каї Tipwva kai Tappe- vav, кой Мколаор mpoondvroyv ’Артохеа, 9 ods eotncay €vó- плох TOV апостол. Kal mpoc- evEapevor éméÜnkav avtois Tas REVISED VERSION. walled the multitude of the disciples to them, said: "Re- linquishing the word of God to serve tables is not pleasing to us. Wherefore, brethren, look out among you seven men ‘of attested character, full of the Holy ‘Spirit and of wisdom, whom we may appoint over this "business; but we will give our- selves ‘wholly to prayer, and to the ministry of the word. And the speech was pleasing in the mind of all the people; and they chose Stephen, a man full of faith and of the Holy ‘Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Par- menas, and Nicholas, a prose- lyte of Antioch: whom they presented before the Apostles ; and, “praying, they "laid their important to their office, and, therefore, in all similar cases, should still be made an indispensable prerequisite. t me r Text—Relinquishing the word of God to serve tables is not pleasing to us, is in strict conformity to the Greek con- struction of the text as we judge, and better comports with the occasion and the feelings of the Apostles than any version of it we haye seen, and has this preéminence that it im- pinges not in the least upon the grammatical construction and import of every word in the text. It is true it might be more literally read, Having relinquished the word of God, &e. But this evaporates the spirit of the response, and in the con- struction of the Ist aorist participle is not absolutely de- manded. : * Magrvgovusvovs, attested character, “good fame,” Wic- lif; “good testimony,” Murd.; “of reputation," Thompson. t noses xvevwaros. Literally, “ full of Holy Spirit," though there is no article in the original, yet we prefer to retain the usual form, “The Holy Spirit.” It may be questionable, indeed, whether such a possession of the Holy Spirit as was given to the apostles, and by which they were enabled to work miracles, ete., was a special pre- requisite, in the case of these seven, more than in other members of the church. That they were to possess the influence and personal abiding of the Spirit of God; such a possession of the Holy Spirit manifested in such demonstrations of its sanctifying power, as to qualify them for a faithful discharge of their special duties, was all u Exe tys gostas tavens, over this business, over this ne- cessity. The latter is more in accordance with scriptural It was, however, an employment, and they were to It was a necessary employment, 7 usage. make it a calling, a business. and being an employment it interfered with the Apostles proper business; and viewed in this contextual light it falls under the character of a business, and is a work as much as was the special work lying upon the Apostles. у Пооохаотғоғо, generally rendered by continue. It im- plies earnestness, urgency, a continued steadfastness, “instant in prayer.” То persevere with strength, Crilica Sacra. * ToooevEauevos exednuav avtors tas gergas. This specially refers to the Apostles, while praying for these seven deacons elect, they placing their hands upon them solemnly set them apart to the work to which they had previously been elected by this great congregation. In pursuance of this solemnity, and the undivided attention of the Apostles to the preaching of the gospel, we are informed that the word of the Lord ņvčave (increased) in its influence and power, insomuch that even of the priests a great multitude became obedient to the faith. ww “They laid their hands upon them.”—This Apostolic usage, in appointing to office, was indicative of the devotion 40 ACTS OF THE APOSTLES. CHAP. VI. KING JAMES’ VERSION. 7 And the word of God in- creased; and the number of the disciples multiplied in Jerusalem greatly; and a great company ofthe priests were obedient to the faith. 8 And Stephen, full of faith and power, did great wonders and miracles among the people. 9 'Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen. 10 And they were not able to resist the wisdom and the spirit GREEK TEXT. ^ , ^ ^ Хе раз. ^" kai 0 Aóyos Tod Өєоў zy N M9 А EL i ^ nveéave, kal erAnOvvero ó арх ^ ^ е ^ Tov padntav ev Llepovaadnu / , EA ^ сфодра, modvs тє OxAÀos тоу е е , ^ Lepéov ÚTKOVOV TH ría Tet. M $ УГЕФАМОХ 86 wAnpns , migTews каї Ovvapews єтоіє: TÉ- ^ ^ ^ рата каї onueia peyara ev TQ ^ Ў: ^ Aag. ? ареатуоал дє rwes r&v єк TIS cwvvayoy)s THS Aeyouérns ABepriver, kai Kupnvatoy каї и ^ NM ’ AAe£avópéov, kal r&v ато Ка kias kai Aias, avGroUvres TO NT и 10 ` Ы + > ХУтефаро` ^U" kai ovk toxvoy av- ^ ^ , ^ €x. [4 TLOTHVAL T) copia ко то 7урє0- 11 REVISED VERSION. hands upon them. And the 7 word of God *was increas- ing, and the number of the disciples in Jerusalem was be- ing greatly multiplied, and a "great crowd of the priests *was becoming submissive to “the faith. And Stephen, full 8 of faith and power, did great wonders and miracles among the people. “Then there arose certain of 9 the Synagogue—of that com- posed of the freedmen—Cy- renians and Alexandrians, and of those from Cilicia, and of Asia, putting questions to Ste- phen; and they were not able to resist the wisdom and the 10 by which he spake. pare © еЛаЛеи. 11 Then they suborned men, of the person to God—and to some specific service—also accompanied with prayer, indicating that, as the hands were laid upon him, God would impart to him the grace and the spirit of that ofice. Еледухор avrots tas getgas. x TIvEave, imperfect active, was increasing. This imperfect form of the verb happily illustrates a continued progressing influence upon the community, which our indefinite past tense does not express. у Iolvs те 01405. This is а bold representation of a great crowd of the priests, and intimates a great excitement, a tumult, an uproar. z J'razovo indicates a submissive hearing, especially in New Testament usage, but with a dative in the imperfect it means were becoming submissive, and clearly indicates the progress of the reformation of the priests. zz ©The faith"—here indicative of the Evangelical system. Tn moter. « Then there arose certain persons of the Synagogue that is called Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen, and they were not able to resist the wisdom and the spirit by which he spoke. This is an awkward sentence grammatically contem- plated, yet of easy interpretation. In his mind, he is about to say, “certain of the Libertines” (tov Аи гота»), of the Freedmen, but in the act of writing this, he throws in as explanatory (sx tys оърауоут Ths heyouerns) out of the Syna- gogue, that being called (ле Libertines. Still the sense is clear:—Then certain of the Synagogue, that being composed of freedmen, туз Aeyouerns (part. pr. pass. of Лғуо), to lay, to arrange together, or, as we say of a discourse, lo compose. The participle is also in the Gen. Putling questions to э, y э Лоу avdpas Aéyovras, "Оти akn- ГА е ^ TOTE утєВо- "spirit by which he spoke. And they ‘privately procured 11 Stephen is both better grammar and sense than disputing with Stephen, and is in harmony with the most radical mean- See Critica Sacra on this passage under ov$y;rew, оъбуте, non solum significatum altero de re aliqua disquirere, Acts 6 : 9, and 9:29. Sed etiam rei alicujus novitate perculsum alterum interpellare, Mark 1 : 27, and 9 : 16. Argeotwar, denotes a class of Freedmen, both Cyrenians and Alexandrians. Crities have much debated this name: each with seeming probability, but without much assurance.— These F'reedmen, if we so call them, being Jews, had their own language at Jerusalem. ad these three been distinct classes, regular usage would have called for те», before each of them. Pierce contends that they were inhabitants of a city, or district of Lybia, called Libertina. Quite probable, (Boothroyd), could we find such a place. v Q slale This being the dative of the cause, or instru- ment, or we must assign this defense to the immediate inspira- tion of the Holy Spirit. Hence the impregnability of his defense. ing of ovgntew, mutuo quero, alterior discepto. с Yreßalov, they suborned. We have been at considerable pains in tracing, in Greek literature, sacred and profane, the current acceptation of izofald@ to save these Jewish infidels from the imputation of bribery and murder. But it has been a fruitless effort. Yrofallw is to suborn, to hire or employ men to falsify, to swear a man’s life away for a paltry reward. Subjicio and suborno are its whole area. To suborn is simply to put on a lie of any sort fora reward of any sort. It is found but this once in the Christian Scriptures. Stephen died for the truth through the falsehood and bribery of a corrupt priesthood. ACTS OF THE APOSTLES. CHAP. IE KING JAMES’ VERSION. which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon Aim, and caught him, and brought Aim to the council, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15 And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel. CHAP. УП, Tuen said the high priest, Are these things so ? 2 And he said, Men, brethren, and fathers, hearken ; The God GREEK TEXT. Koapey афтод AaAoUvros phpara Bracdnpa cis Moony кої rüv Ocóv. © Suvexivnoav тє тоу Лабу kal Tors прєсВотєрооѕ kal TOUS урариате, Kal ётістаутєѕ cuynpTacay QGUTOV, Kal yayov eis то cvvéOpiov, 13 €otnoay тє p&prvpas Nyevóeis Aéyovras, “O dvÜpcros obros ov Tavera púpara BAda mua AaAGv ката TOU тотоу тоб ayiov Tovrou Kal TOU vOpov. 11 aKnKoapev yàp GUTOU A€yovros, "От, Inoots 6 Na(opaios otros KaTahvoel тор тотоу TOUTOV, Kal aAA&£et rà On & TapedmKey uiv Movogs. 1 Ка arevicavres єі avrüv &zavres oi кабдєЌдрєрог €v TQ avvebpio, iov то про- TOTOY avrov OTEL TpOGOTOV @ууЕЛои. CHAP. VII. Eire Se 0 арҳієрє0ѕ, Еі dpa ? *O де ефт, "Avépes @деАфо: каї marépes, ^ © v таота OUTOS EXEL; REVISED VERSION. men who said, We have heard him speaking reviling words against Moses and against God. And they ‘ех- cited the people, and the elders, and the scribes, and came upon him, and seized, and brought him to the coun- cil, and set up false witnesses, saying, This man ceases not to speak *words against this holy place, and the law: for ‘we have heard him saying, that this Jesus, the Nazarene, will destroy this place, and change the customs which Moses de- livered us. And all *who satin the council, looking steadfastly on him, saw his face, as if it had been the face of an angel. CHAP. VII. THEN the "High Priest said, Are these things so? And he said, ‘Brethren and fathers, 41 YreSahov, ixoBaliw, v. 13; subjicio, suppono, as well as suborno.—lo suborn—to procure privately, or by collusion— to procure by any indirect means. Тһе connection here would indicate, not so much that they were foresworn, as pri- vately furnished with answers or instructions. 3 Blaagrue, is of doubtful authority, and repudiated by Griesbach, Sch., Ln., and Tf—The Vatican, Ephrem, Beza, and Alexandrian MSS., and the most ancient versions, know not the reading. DBà«egrue, in this place, which is a pleonastic supplement of a later age! for Zalov бушата хата as the first two manu- scripts read, and блиста Дадо» хата as the last two, express the sense of gAaegrua, Granville Penn, Esq. London, 1837 This is, more than probably, a justifiable view of this read- ing. * In this case, they stirred up the people,is too gross. The people were commoved, or put into commotion: elders, priests, scribes, and people were commoyed; and they seized and brought Stephen into the Sanhedrim. They caused false witnesses to stand up saying, in the most definite language, The man, this one, обтоз, does not restrain himself (indicative middle) ever, saying, or from speaking, or from uttering slanders against zov толоо tov &ytov rovrov, (most emphatic) this, the consecrated place, and the law. f For we have heard of him; no, but we have heard him saying, that this Jesus the Nazarene will demolish, zaradvoee TOV толо» тоътор, zat alhağet та etn, will change the customs which Moses zagedwxer, gave over, ши», to us. * And all these, xadefouevor, seating themselves in the Sanhedrim, atexoaytes, firing their eyes upon him, saw his face, соға, used here in comparison, like the face of an angel. ^ Then the High Priest said— Then the Chief Priest said. Some prefer the latter, some the former. ‘O аодиеогьз never means the Chief Priest. We have Chief Priests some sixty or more times in com. ver., High Priest, some fifty times. In the singular number, 6 agycegevs always indicates the High Priest; the plural, Chief Priests, never includes him. i There appear but two classes addressed here, not men, and brethren, and fathers. -Avdges, qualifies both nouns, and therefore, being not a distinct class, we absorb it in brethren and fathers. With this concur Prof. Hack. “Brethren and ACTS OF THE APOSTLES. CHAP. VII. KING JAMES’ VERSION. of glory appeared unto our fa- ther Abraham when he was in Mesopotamia, before he dwelt in Charran, 3 And said unto him, Get thee out of thy country, and from thy |, kindred, and come into the land which I shall shew thee. 4 Then came he out of the land of the Chaldeans, and dwelt in Charran. And from thence, when his father was dead, he removed him into this land wherein ye now dwell. GREEK TEXT. axovoaTe. Ó Oeds ts доб open TO патрі шоу “ABpacy дити év т] Месототашіа, трі» ) Ka OKT] Gt афто» e Xappav, ? каї eime mpos avrov, LEEeA0e єк TNS ys Tov Kal єк TNS соу- yevelas соо, kal дєдро els yiv nv av oo биёю. * Tore é&ed- dav ёк yis Xaddaiwv, катфкт- ccv ev Xappav: KaxeiOev pera то &moÜavev Tov TaTépa avTod, pergkuaev avrov ets my ynv тать eis 7v орех уду KATOL- REVISED VERSION. hearken: The God of һе glory appeared to our father Abra- ham, when he was in Meso- potamia, before he dwelt in «Haran, and said to him, “ Go forth out of your country, and from your kindred, and come into a country that I will show you." Then he came out of the 'land of the Chal- deans and dwelt in Haran; and thence, "after his father was dead, God caused him to remove into this land, in which you are now dwell- 5 And he gave him none in- heritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, That his seed should sojourn in a strange land; and that they 5 ` КЕТЕ* KaL тод05° одк єдокєу avrQ KAnpovopiay €v адтй, ovde Bipa npovopiay êv aùr, И kal єтпуує:Лато avT@ ^ s и ` dovva eie катасҳєсі» атти, кої ~ Ш; 3. ^ > > \ TOD спєрцат: ауто? MET аттор, э y э ~ OUK OVTOS атф N © € \ С 1 74 Ange дє ovros o Өєоѕ, Оті стол ` P 3 ^ ^ 3 A TO OTEPHA ауто? TAPOLKOV €v Y ing: but he did not "give 5 him an inheritance in it, not even a foot breadth. Yet he promised that he would give it to him, for a possession, “and to his ebd after him, when, as yet, he had no child. Then 6 God spoke thus to him: That his seed should besojourners in a strange land, and that they 7 6 èiad- , T€KVOUV. Fathers,” Booth.—Viri fratres et patres, Vulgate. So also the Italian, Spanish, and French. Biblia Sacra Polyglot. Dr. Lee; also ГАЯ Clark in loco. ) The God of (туз dokns) the glory. We have 7 Васа, ў дилаш, zar ў Soka, in the Lord's prayer. In the Acts we have дос four times, twice in this chapter, once with, and once without, the article, v. 55. Again we have it ch. 12: 23, edwxe тр» dokay те Oto, and ch. 22: ll, ало tys does tov patos exewov. ‘There is a specific glory indicated in some of these cases, but not in all. In the case before us we see no special reason for the article, before glory, unless allusion be made to the call of Abraham out of Ur of the Chaldees, where God first appeared to him, which glorious appearance gave to that place the name ovg, or our, contracted Ur, which in Chaldee means light. In Hebrew and Chaldee “yy signifies light and fire. is, therefore, highly probable that, as on other occasions, Bethel, Beersheba, Gershom, Eliezer, ete., commemorate Divine mani- festations and interpositions ; so Stephen here may allude to the special manifestations of Jehoyah to the people of Abra- ham, and, therefore, prefixes the article, or those who inter- preted his speech did so allusively ; at all events, we should here insert it as we find it in this significant scene. О Geos ms дос, literally, the God of the glory—*32— the light, or the visible splendor, in which he appeared to the Fathers of Israel. The symbol of his presence. Bloomf., De W., wpdy, seen by, or appeared to, Abraham.—Ev Хадфа», Charran, com. ver. Haran. From this place Abraham was called to the promised land. Stephen, by this allusion, seems to endeavor to subdue prejudices, by associations familiar and agreeable to his audience. In the same felicitous manner, у. 3, he emphasizes on his call, ex «zs. yns gov, and ex туз ovyyeveces 00v,—Íorsake your country and your kindred—just what the martyr Stephen and his associates were virtually doing, in joining themselves to the Christian рагіу.— Ех туе ys, out of the country of their kindred; e ууу, into a country. The power of the article and of the want of it is well exhibited here, out of the into a country. к Хадба», now the resort of wandering Arabs, is а monu- mental name. It was Haran, in Mesopotamia, monumental of the son of Terah, father of Abraham, Nahor, and Haran. 1 Here there is no article before yy. Yet we allow it be- cause this land is already defined and made definite. In this we differ from, and excel, the Greeks who had only one article. 7 After, rather than when, his father was dead. Mera with Acc. post, after. п (әх rÜcoxtv avto vinoovouray ev avtn, he gave him not an inheritance in it, ovde лиа лодоз, not even a foot breadth. How precisely the sense is here given by the absence of the article. ACTS OF THE APOSTLES. CHAP. VII. 43 KING JAMES’ VERSION. should bring them into bondage, and entreat Мет evil four hun- dred years. 7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8 And he gave him the cove- nant of circumcision. And so Ahraham begat Isaac, and cir- cumcised him the eighth day; and Isaac begat Jacob, and Jacob begat the twelve patriarchs. 9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him ^ y T kal то eÜvos, , TOUTO. 10 GREEK TEXT. , , ^ &AAoTpía, каї ÓovAocovGiv атто Y^ M ГД каї KAKOTOVOLV, ETN тєтракоста. 000%, kpwà eyo, etmev ó Geos: kal perà табта єєЛєусорутои, Kal Aarpedoovoi шог €v TQ TOTO $ Kai доке афто діа- Onkny Tepirouhs Kal одтоѕ éyév- утсє róv ’[оайк, кої пєріётєшєу avrov TH пера TH oyOoy Kal д ' Ioaák tov Таков, кої о Таков Tous додєка maTputpxas. oi патриарха CnÀocavres TOv `ТГостф «médovro cis Aiyvrrov: kai hv ò Oes per кой €£e(Aero avrüv ÈK Tov Odtfpewy avro), kal REVISED VERSION. should enslave, and oppress them -four hundred years. And 7 the nation to whom they shall be in bondage, I will Ppunish, said God, and after this they shall come forth and sserve me in this place. And God gave Abraham a 8 "covenant of circumcision ; and so the begat Isaac, and circum- cised him the eighth day. «And Isaac begat Jacob, and Jacob begat the twelve patriarchs. And the patriarchs, "moved 9 with envy, sold Joseph into Egypt. But God was with him, and delivered him out of 10 all his afflictions, and gave e ^ и Ф av OovAev- ? Kal > ^ &UTOU, TATOV N: EDOKEV » * Four hundred years.” This is a round sum, rather than a precise one. Paul, in a chronological argument concerning the superiority, in point of antiquity, of the Promise, to the giving of the Law, makes that interval four hundred and thirty years (Gal. 3 : 17), beginning with the calling of Abraham, at the age of 75 years. This event antedated the giving of the law 430 years—the interval which Paul com- putes, between the first promise made to Abraham, concerning the Seed, in whom all the families of the earth should be blessed. The whole period of the sojourning of Abraham and his seed, from the first promise to him, at 75, till the Exodus, was 430 years ; 215 before their descent into Egypt, and 215 years in it.—The covenant of the promised seed antedates the covenant of circumcision, consummated on the birth of Isaac, twenty-five years. The sum of four hundred and thirty is computed as follows: From the promise to the birth of-Isaac, 25 years. From the birth of Isaac to that of Jacob, 60 years, Gen. 25 : 26; Jacob was 130 years old, when he went down into Egypt. These added, give 215 years. And just as long time his children dwelt in Egypt, Gal. 3 : 17.—See Dr. Whitby, Dr. Adam Clark in loco. Е P Koww syw. Kowzw is represented by “ sue at law,” judge, ordain, esteem, determine, condemn, decree, damn, avenge, punish. ч Aatgevoovor. Аатогью, represented by serve, seventeen times; four times by worship, com. ver. Serve is generic, worship is specific; and, therefore, in this case we prefer the genus to the species, inasmuch as the Jews’ religion was rather a fleshly service than a spiritual worship. They served in the oldness of the letter, but Christians worship and serve God in newness of spirit and in truth, and not in the oldness of the letter. r ат meortouns, he gave him a covenant of circum- cision, an institution of circumcision. 2/09; occurs 33 times in N. T., represented by testament 13 times. It properly indi- cates an institution, not a testament, only in the case of a tes- tator. Generically, any institution proposed by one party. Svv- Inzn with the Greeks indicated a covenant or contract between two parties, equal or confederate. But a dcadnzn is, or may be, absolute, and enacted by one party in power, to which sub- mission and acquiescence may be due from another party. Such are all Divine institutions. в Обтоѕ eyevynoe vov Ioaaz, xat mtgiettutr. The оётоѕ here has respect to the circumcising, as the context indicates, and yet it is not in our idiom so historically direct as we could wish. But, the point being so well understood by the Jews, he proceeds with the genealogy and not with the details of circumcision, which everybody understood. t Kae ó [овал cov Iazcof. This is preceded by eyevzzoe tov lo«cz. Here, аз in other cases, we have the article, to give eminence or special conspicuity, as in the same verse tovs додека materaozas—the twelve patriarchs—presuming that they were notorious persons. a Zrhwoavtes. Znhow is used in four acceptations in the Christian Scriptures. It indicates simple desire and zeal. It is taken in bonam partem and in malam partem. Iam jealous, Таш zealous, I desire, I covet. “ Covet,’ says Paul, “the best gifts,” not for your own sake, but for the sake of others. Here it is taken in a bad sense, in malam. partem, the patri- archs were moved with envy. ; 44 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt, and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction ; and our fathers found no suste- nance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Jo- seph was made known to his brethren: and Joseph’s kindred was made known unto Pharaoh. 14 Then sent Joseph, and call- ed his father Jacob to him, and all his kindred, three score and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fa- thers, 16 And were carried over into Sychem, and laid in the sepul- chre that Abraham bought for a sum of money of the sons of Emmor, the father of Sychem. Li | ПЕЙТЕ. GREEK TEXT. 3 z ` , , Й auTO Хари’ Kal copay evavriov д g \ / > / N Papaw Bactrews AiyurrTov, kai A e Z э > KATECTNOEY AUTOV NYOVMEVOV єт » ` 5 r ÁiyvrTov kal оЛор TOV OlkOv av- 5 ^ ` 3 o, И HABE 06 Apos еф’ 0А D ^ Ai / s Na ^ my уп» Аїуоттоо kal Xavaav, Kat Odds peyadsy каї OVX є0- рискоу Хортас para ot marrépes nov. P "Таков M ^ > Ai , 3 и дута gira ev Aiyinto, ебате- ^ , e ^ ^ стєЛє TOUS патєраѕ MOY TPO- rov 13 каї ev TO Oevrépo ave- yropiaOn oci) TOL аделфог GUTOU, кої pavepov ёубиєто TO Фарао то yevos тоў Twang. а Лаз де Ti amooTeL as дє oan pereas Aécaro Tov патёра афтод ’1а- N ^ ` ГА ko, Kal таса» THY gvyyéveuxv avTov, ev Wuyais єВдоракорта- 5 M `N 15 катеВу Oe ` Takoß eis > , > Aiyvrtoy, Kai éredevTnoEV aù- ` [i ^ 5 Tos kal oi marépes пибь 19 kal z > NT ` < и pereTeOnoay eis Хохей, кой eré- ^ , ^ , Onoay ev TP штиаті 0 ova «ro А Врааш тив не тара Tov viv ’Вирор TOU Хохеи. TOU. axovoas 0 VII. REVISED VERSION. him ‘favor and wisdom in the sight of Pharaoh, king of Egypt: and he made him governor over Egypt, and all his household. Now there came a vfamine upon all the land of Egypt and Canaan, and great afllic- tion: and our fathers found no sustenance. But Jacob, *having heard that there was "grain in Egypt, *first sent our Emm And at the second time, Joseph was:made known to his brethren; and Jo- seph's kindred "became well known to Pharaoh. Then Joseph sent and called his father Jacob to him; and all chis kindred, "seventy-five souls. So Jacob went down into Egypt, and died, he and our fathers, and were carried over into She- chem, and laid in a sepul- chre—that which Abraham ‘purchased with a sum of money of Hamor, father of = 2 14 * God gave to Joseph хари, хог ooprav—both anarthrous.| * Areyroguadn—arayrogiCouat. But not а favor and а wisdom—this would have been only a | | шего’, found only in this place in N. T. This is an anak heyo- Joseph was made special case. But it is unlimited, like Zvevua угор, not merely indefinite, but abstract or зеен: as the case or it may be, in certain circumstances, a special grace, favor, or gift. It is, therefore, not a favor and а wisdom, nor the favor and the wisdom, but, superior to both, and more honorable, undefined favor and wisdom in the presence of Pharaoh, the king of Egypt. © Acuos—Ihuypis ueyaly zat ovg yoocasuata—all indefinite, —famine, tribulation, no sustenance. * Azovoas, part. aor., and as tasteful, when Jacob heard. У Хиос, fourteen times found in N. T., twelve times rendered wheat, twice corn, com. ver. sense, triticum, often. sorts, therefore preferable here. = Поето», adverb, first, first time. EEanearehe, they were literally his apostles, in quest of food. may be. | Like grace, or favor, it may be absolute and without measure, | having heard, but quite as truthful | Frumentum is its most general | Grain is a generic term, including all | | known, or reyealed to his brethren. "We need not pleonastic- ally say he was again made known, but simply made known, never before having been made known. ь Фазгоот то yevos, his,kindred became well-known. * Aórov—omitted by Gb., Sch., Ln., implied. Tf.—fairly, however, 4 These “ seventy-five souls? must include the five sons of Ephraim and Manasseh—and probably other descendants of Joseph, to sustain the reading adopted; of which, however, we have never seen a wholly satisfactory vindication. We follow the text of Bagster. Шерте is of doubtful authority. e O алтоато—тцитѕ agyvetov, purchased with a sum of |money, an estimate of silver. Maga, beside of the sons of Hamor. Tov Xvysu—cov ev Хоруғи, rejected by Ln. Dr. Clarks | correction of the text here is plausible. Whether the purchase here mentioned was made by Abraham or by Jacob is liti- gated on manuscript authority. But as manuscripts are still Г Иво“ tov viov Euuog tov Lvyeu, near to. € (0 KEU ACTS OF THE APOSTLES. CHAP. VII. 45 KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 17 But when the time of ће 17 Kaas 66 HyyCer 0 Xpovos Shechem. “But, according as 17 promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil-en- treated our fathers, so that they cast out their young children, to | the end they might not live. 20 In which time Moses was, born, and was exceeding fair, and nourished up in his father’s house three months: 21 And when he was cast out, s. , Ф). мар р ` Tis ETayyeAlas 15 uoo ev 0 Geos ^5 ^ N тф ABpaap, nvEnrev 0 Aaos kal 3 4, > > Z: M exAnbuv0n év Аїуоттф, 19 &ріѕ EC Nes SINUS ^ ov ауєстт (9uoiAevs érepos, 05 2/ ` ГА 9 е ovk ôer Tov “Iwan. Г obros и N ^ KATATOPLTELEVOS TO yévos vuv, и ` e ^ ^ екакао-е TOUS татерах NUOV, TOU ^ Y А ГА е ^ moe екдета та Врєфт avràv, > ` ` ^ eis TO u) Gwoyoveio бои. 29 ' Ey < с 55 42) M ^ M © колр® eyevvyÜm Moons, каї 3. A ^ E Wis is z 2v астє!оѕ TQ Dew: 05 averpadn = ^ ^ » ^ pijvas Tpeis êv TQ око TOU Ta- 1.5 / \ > Ектебеита дє aù- the time of the promise, which God has sworn to Abraham, was drawing near, the peo- ple had grown and multi- plied in Egypt, *till another king arose, who had not known Joseph. ‘The same ‘hay- ing treated our race craftily, oppressed our fathers, that they might expose their *in- fants, in order that they might not be preserved alive. At this time Moses was born, and was lexceedingly beauti- ful; who was nourished in his father's house, three months. 20 ^N e ^ Е TpOS QUTOU. Pharaoh’s daughter took him up, | p and nourished him for her own | son. ^ A , 3 ` е , TOV, aveidero avrov 7 Ovyarnp ` ` > " mS Papaw, кой aveÜpéjaro avrov And, he being exposed, Phara- oh's daughter "adopted him, and "nourished him for her own accumulating we shall not enter into the merits of the question, on which there is not an element of faith or piety depend- ing. It is not a historic fact, that Abraham bought this field, or plot of ground.—This discrepancy is happily corrected by Adam Clark. His critical note on the passage we shall here quote in full. * Two accounts seem here to be confounded. Ist. The pur- chase made by Abraham of the cave and field of Ephron, which was in the field of Machpelah; this purchase was made from the children of Heth, Gen. 23 ; 3, 10, 17. 2nd. The pur- chase made by Jacob, from the sons of Hamor, or Emmor, of а sepulchre, in which the bones of Joseph were laid ; this was in Sychem, or Shechem, Gen. 33:19; Josh. 14:32. The word Abraham, therefore, in this place, is certainly a mistake ; and the word Jacob, which some have supplied, is, doubtless, more proper. Bp. Pearce supposes that Luke originally wrote, ó corjsaro tyuns «Qyvgtov, which he bought for a sum of money ; that is, which Jacob bought, who is the last person of the singular number spoken of in the preceding verse. Those who saw that the word орусато, bought, had no nominative case joined to it, and did not know where to find the proper one, seem to have inserted Afgaau, Abraham, in the text, for that purpose, without sufficiently attending to the different circumstances of his purchase, from that of Jacob."— Acts 7 : 16. Some think that Dr. Clark is not sufficient authority for correcting the text, against the authority of so many manu- scripts. Some of which read “ our father,” without any proper name. But the Syriac—the oldest translation—retains the name Abraham. Murdock’s Syriac reads it, “ which Abraham bought with money of the sons of Emmor.” And as we haye not all the ancient manuscripts, we shall retain this till we find some more plausible authority for repudiating it. 5 But (ходо) according to the time of the promise which God (úuoloyņosv, Ln., Tf., on the authority of A.B.C. vul. 15, 36, so Alf.) openly declared. В Ayots ob aveotn Baothevs Exegos. add ex’ Avarov, in Egypt. i Obcos, this king, v. 18. i Karasopioauevos то ysvos uwv, having craftily treated. Ingeniosus adversus aliquem, Acts 7 : 19, Critica Sacra. It is worthy of notice, that this is the identieal word found in the Septuagint, Exodus 1: 10, as expressive of the wicked subtilty practiced upon the Israelites by the Egyptian despotism, well defined, * Sophismatis, et argutis fallaciis utor adversus ali- quem, quasi falsis et sophisticis rationibus et cavillationibus redarguens. LXX. Interpretes utuntur hoe verbo. Ex.1:10— Dealt subtilely, Penn. Mischievously politic, Thom. Unjustly, Wak.. Wes. Craftily, Мага. к Tov лова &xD eva та Borg» «vov, by casting out, or ex- posing their babes that they might not live. 1 Kae nv аотғоѕ tw Osy. He was exceeding beautiful, beautiful to God. The Hebrews, to express the superlative degree, were sometimes accustomed to add to their nouns the word God. Hence we read in Hebrew of “the cedars of God,” “the mountains of God,” indicative of lofty mountains and towering cedars. Moses then was beautiful to God, that is, superlatively beautiful. Molis ueyaÀ tø Oew, Jonas 3: 3, Sept., the same form of the Hebrew superlative.— Hack. m Аре ето, not from the water, but tollere liberos, adopted. п Avedoewato avrov í«vry ets vtov, nourished him; evs, in order to, or for a son to herself, for her own son. Avrov with the participle is not an accusative absolute. Ln. and some others 46 ACTS OF THE APOSTLES. CHAP. VII. KING JAMES’ VERSION. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 94 And seeing one of them suffer wrong, he defended hin, and avenged him that was op- pressed, and smote the Egyp- tian: 25 For he supposed his breth- ren would have understood how that God by his hand would de- liver them: but they understood not. 26 And the next day he shew- ed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neigh- bour wrong, thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou didst the Egyptian yesterday ? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. 30 And when forty years were GREEK TEXT. 29 2 3 , kai єтагдєобт ^ и А > А Moons паст copia Aiyvatioy: 5 ` ` > / ps nv дє диратов ev Aoyoiw kai év v «рус. mandas Oe єтћуро?то AUTO TETTApAKOVTAETNS Xpovos, 881 ет? ту’ кардіау афтод > ^ » N єтіскејрас бои rovs адеАфооѕ av- A ` а 7 4 ` Tov Tous viovs `Горол)л. Kal и / £ 100, Tia &ôkovpevov, то VATO Kal ETOMTEV EKOiKnoOW TO , и N > KaTamovoupevo, TaTacas Tov Ái- ГА 25 3 , ` и уоттіор. evopuce де aviitévat A ` ^ y e M Tous adeAous avro, OTL о Өєоѕ ` s ^ , > ^ dua xeipós avroð lwow avrois \ ^ сотура ot дє ov ока. | 26 ^ 3 / e и s TH те єтіоус шера expen ото! паҳоретоѕ, каї avvijAa- gev avrovs elg «ірл, "Avdpes, adeApol ёотє vets ^ > , tivari адікєітє aXAnAovs ; ^ \ > 7 де adiK@v тоу TÀNTLOV, атосато ` , N и aurov, тои, Tis сє karéoryoev E ^ 23352. ie ^ apxovTa Kat бикастуь € vds; 8 ` 3 ^ ` / ^ ра) &veAetv. ue ov GedeLs, ov ГА > ^ \ ^ > / тротоу aveires yhes тор Aiyu- 99 Ут \ Д 2 mrov; ^ "Ефиуе де Moons ev A , РУУ и TO Хоу TOUT@, кой €yévero TA- are Ет ро:коѕ ev y) Мадаи, ob Єуёлт- ЕА , р gev viovs дро. % Kal пАтро- е e^ et ват eis viov. citov, 255 0n are REVISED VERSION. son. And Moses was »educated 22 in all the wisdom of the Egyp- tians, and was »mighty in his words and in *his actions. And when he was full forty years old, it came into his heart to look after his brethren, the children of Israel. And see- ing one of them wronged, he defended him, and avenged him who was oppressed, smiting the Egyptian. He supposed, ‘indeed, his breth- ren would have understood that God, by his hand, would deliver them: but they did not understand. And the next day, he tshowed himself to them as they were quarrel- ing, and would have *compel- led them to peace, saying, You brethren; why do you wrong one another? But he who did his neighbor wrong, thrust him away, saying, Who made you a ruler and a judge overus? Will you kill me, as : you killed the Egyptian yester- day? Then Moses fled ‘at this 2 saying, and was a stranger in vthe bed of Midian, in geh he begot two sons. And when > n2 a 30 ^ Exadsevdyn zaon сори, dative, not of the instrument, | of his countrymen. After evre—imers is redundant. рати, but of the manner. De Wette, Win., and some others, render it, by the wisdom of the Egyptians, as the instrument of his т culture. “'The accusative would be the ordinary case after this passive."— Hack. P Avyatos ev hoyots, not so fluent as Aaron, but aboye him | in strength, as his speeches fully attest. a Abrov should be added to ev Aoyors zar egyots.—Gb., Sch., Ln. Tf. It is more definitive, and seems to be demanded. г Adwzovuevor, injured by violence, Ex. 2: И. exduxyow, avenged the wrong, or wrought redress. TOY Агуило», smiting, killing the Egyptian. * de is frequently, in Luke's style, very elegantly rendered, indeed—vero, which in such cases Пала5аѕ better taste than autem, igitur, sed, tamen, quin, ог porro. t Оф avtos, showed himself, appeared—to them—two Exomoer | as this, we conceive is in| usually rendered why, is an abbreviation of three words, iva г yerntat, in order to what should it be = why? " NorrÀect», drew together, compelled—would have com- pelled them to peace, as the sequel shows, but failed, through |the acerbity of their temper. Only found in this passage N. | T. Not by violence but by argument. | This is superlatively definite, be- Exodus У Ev тә доуф тоот. "| cause it became a pregnant fact in his future history. 2:12. Pharaoh now sought his life. v Ev yn Maðıau, in the land of Midian, or rather Madiam. It is common to omit the article before yy, “when any ad- jective or adjunct is connected immediately with it,” just as in the case of ZZrevua, with Ayiov. Cases of special import not requiring it, the adjective itself being definitive. See y. 96; 13: 19, ev yn Хараа». ACTS OF THE APOSTLES. CHAP. VII. 47 KING JAMES’ VERSION. expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight; and as he drew near to behold it, the voice of the Lord came unto him, 32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest GREEK TEXT. у 5 ^ и » Üévrov éràv rea aapakovra, od6n > A 3 ^ 5 (^ ^» ^ QUT@ EV TH ёрш TOV Opous Ха y + 3 A A &yyeXos коріоо ev ФЛоуї mvpos D € ` ^ ` Barov. * 6 06 Мосӯѕ ióov / ` © €Üavnace то драша` просєрҳо- ` ^ ^ мерой O€ адтоб KaTavonTaL, éyé- ` N N vero фот) коріоо mpos avrov, 32 Е N є ` ^ "4 Eyo о Өєоѕ ràv патєроу ` , ` e ` cov, 0 Өєоѕ ’АВрааи kat о Өєоѕ ^ s > , » ’Гоаак кої о Өєоѕ Takof. ' Ev- \ / ^ > троџоѕ дє yevosevos Мосе ovk / ^ 5 éróÀua катароўсои. 33 elme дё ^ СА ^ ` / avT@ 0 куро, Абоор TO 0то- ^ ^ xX бума TOV ToÓGv gov: ó yap , > e © ^ COWL Toros év Q Єстпкаѕ, y ayia REVISED VERSION. forty years were expired, there appeared to him, in the wilder- ness of the mountain, Sinai, а "messenger of the Lord, Yin a flame of fireina bush. And when 31 Moses saw it, he wondered at the sight; and, аз he drew near to contemplate it, the voice of the Lord came “бо him, saying, I am the God of your fathers, 32 the God of Abraham, and the God of Isaae, and the God of Jacob. Then Moses trembled and durst not look. Then 33 the Lord said to him, Put off your 'shoes from your feet, for is holy ground. 2 ` 34 I have seen, I have seen!eoriv. ?* {дон * “ An angel of the Lord." of the Lord. for the Lord himself was here and spoke to Moses, in his own Rather in this case, a messenger There does not appear to have been an angel here; person. The supernatural fire was, in this case, a messenger of the Lord, to indieate his own presence. We are elsewhere told “ Не maketh the winds his angels, and a flame of fire his minis- Paul to the Hebrews, founds an argument in favor of the supreme Divinity of the Lord Messiah, on the name given to him, in contrast with that given to the higest rank of created spirits. ter." The Jews said the law was given by angels, and gloried in it. But says Paul, he gives this title and style to the winds and But to the Son he saith: “Thy throne, О God, is for ever and ever, ete.—God thy God has christed— anointed thee with the oil of joy” above all coórdinate functiona- ries. lightnings of heaven. This beautiful and triumphant argument of the supreme We, therefore, prefer to translate angel by messenger, especially when Deity of the Lord Jesus is measurably lost in the com. ver. an argument depends upon it. All missionaries, whether spiritual or material, are properly styled angels. properly styled spirits. But all angels are not It would seem expedient, in all such cases, either to transfer And so of the words алоотойоз, диаконов, evayyeh.otns, MOEGBVTEQOS, =ллахолоз, Apostle, Deacon, Evangelist, Presbyter, Bishop. ‘This class of words has a currency and a sense in the Apostolic writ- It is rather Hebraistie than Grecian, and can be ascertained only through a very strict analysis of New Testament usage. They ought all to the word angel, or uniformly translate it messenger. ings, which they have not in their mere etymology. the place on which you stand eidov THY KaKw-! is choly ground. “Truly I have 24 haye been appositely translated or transferred in their original form. There is, however, no controversy as to their meaning. Y Ev poyi ztvgos Ватоу. voos here supplies the place of an adjective, in the fiery flame of a bush. Comp. 9 : 15; 2 Thess. INESS * Karavonoa, not to behold, nor to observe a vision (a rare work, indeed!) but to contemplate, to consider, anzmadvert ; not in its present appropriated acceptation, but in its original ety- mological sense, to turn the mind to an object or subject. We find it well defined by an old critic long laid on the shelf. Non est, simpliciter intelligere, inspicere, sed magno studio mentem in rem intendere.—Pareus on Hebrews 3:1. Crit. Sacr. а Hoos avrov omitted by Ln., Tf, a probable omission with Griesb. ‘О Oros before Ja««x and before Zee omitted by Ln. and Tf. 'The God of Abraham, Isaac, and Jacob is equipollent. Hackett. с Г) буга воли’, comparatively few of the Christian profession realize the full force of this family—Aycos, &ytotgs, ayewovrn, бугабо, ete. Tts root etymological is simply ayn, a negative or privative of yy, earth. We are aware that some derive it from «Go, colo, тепеот, Y worship, Y venerate; and a few from «yos, veneratio, a word of two very diverse significations—:n bonam et malam cadit significationem. чр, Kodesh, non rem sanctam, neque sanctitatur, sed Sanctuarium sive locum sanctum significat, Ps. 110 :3 (ut Ps. 20 : 3, et 63:3) non quidem Templum sed vel urbem Hierosolyma, uti Kimchius voluit, vel potius arcem Sionis, Bootius Animadversiones. Sac. Lib. 2. Leigh, Holiness to the Lord, Separation to the Lord, is the radix, the tap-root of this tree of life everlasting. > Yroðyua, a distributive singular for the plural. 4 [ev sov = "m"wo ХУ, truly I have seen. Ап infini- tive absolute before a finite verb indicates the reality of an ACTS OF THE APOSTLES. CHAP. VII. KING JAMES’ VERSION. the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35 This Moses, whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36 He brought them out, af- ter that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the "wilderness forty years. 37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38 This is he, that was in the GREEK TEXT. ^ ^ ^ , ow TOU Хао? pov то? ev Aiyu- пто, Kal TOU OTEVAYMOY GUTOV y E M. , 3 , nKovca Kal катеВур e£eAéa Qoi , e. ^ ^ avrous: каї vvv дє0ро, атостєА® E " 35 A s ое eis Atyvmrov. % Torov тор ^ ^ , ГА , , Мосту ov npyncavro eiovres, , , + Tis сє karéoTQoev &pxovra kai , ^ Ы ` z дікастђи ; ToUrov о Өєоѕ архорта ` , 2 каї Лотроти алгєстє:Лєу €v xeupi ` и ^ > ГА э ~ 3 ayyedov TOU opGevros auTO €V тр, Baro. *° obros булуу av- Toùs, Toujras терата Kal onpreta ev yn Аїуоттоо kai év épvÜpá ГА ` , У, » баласа), кой €v Tj) єртше ETN © з TETTAPAKOVTA. Obros otw AMA e ATN =. ANS o Movoegs 0 «mov Tois viois "Город, Профит» Up áva- OTHE KUpios ó Oes Орфи єк TOV адєАфоу вифи os ее’ av- Б и 38 ИИ > TOU акоусєс де. Ођдтоѕ єстіу REVISED VERSION. seen the affliction of my people, who are in Egypt, and have heard their groaning, and am come down to deliver them. And now, come, I will send you into Egypt. This Moses, whom ? they had rejected, saying, Who made you a ruler and a judge? God sent *the same to be a rul- er and a deliverer, by the hand of the messenger that appear- ed to him in the bush. He brought them out, after show- ing wonders and signs, in the ‘land of Egypt, and in the Red Sea, and in the wilderness, for- ty years. This is the Moses who said to the children of Israel, The Lord your God will raise up a prophet for you, of your brethren, as he raised me up; you shall hear *him. is he who was in the "congre- This : © e church in the wilderness with|ó yevopevos èv TH É€kkAgaía év gation in the wilderness, with act, or an effect of it in the highest degree. See Gesenius, Heb. Gram., $128, 3. Some prefer алоотғг о to azocrtho. The subjunctive could be used as future (W. $ 42, 4), adopted probably from the Sept.— Hackett. e Tovrov is here emphatic. Họovnoavto, one person's act, is here representative of the nation v. 27, tes oe xateotnoay ворота etc., who constituted you a captain over us? Aoyorta ze діхаотт = дотоотр, they renounced Moses as a Ruler and a Judge, yet God constituted him their Ruler and Redeemer; and that, too, by the hand of an angel Tov ogOsvros, the one who was seen by him, or who appeared to him, in the unconsumed burning bush. Г Ev yn Anyvzcov za ev coutoa Fakaoon, not in a land of Egypt, nor in a Red Sea; for although anarthrous in form they | are definite in the grammatical fact, that adjectives and defini- live circumstances, dispense with the proper or peculiar use of the article. This further illustrates and confirms the fact that Ivevua Aycor is not grammatically а Holy Spirit, any more than yn Azyvztzov is, grammatically, а land of Egypt. E Avrov azovosote is repudiated from the text by Gb., Sch., Ln., Tf, and so is xvgzos and би» by Gb. ^ This is a very definite verse. Обтоѕ eorw ó тү видоа —тү ғопиф—тоо ayyshov—trov hahovyrtos, ev tæ It settles the grammatical and historical import of zz45o«« beyond logical or grammatical debate. was and 15, and evermore shall be, a people called out, an УЕРОМЕРОЗ— OQEL—TOY TATEQWY. | to a Divine call. It | assembly; persons convened by authority, а people obedient But 2oj4« Swvre are likewise anarthrous, yet not to be represented living oracles, but the life-giving oracles. Еххдтога. “Та the church in the wilderness.” “In the congregation in the wilderness.” This term is found in the Christian Scriptures 115 times ; of these, 111 times translated— com. ver.—church, and thrice, assembly. In the Septuagint version of O. Testament, we commonly find гих ога, where in the English we have congregation: while in the New, com. version, we find congregation once, and assembly once for the Greek zxz45s:«, 115 times. With us the word * church? and meeting are most current. Of dissenting de- nominations it was said formerly they go to “meeting,” but now they all go to “church,” as the Jew goes to his synagogue. A new and improved version should harmonize these denominational diversities. We, therefore, substitute the word “congregation,” as most appositely representing the original. True the words “called out.” or “the called out,” were it a current designation, would still more literally de- velope the import of exxdjore. It is associated with rarnyooua, in Heb. 12 : 23, which is rendered the “ General Assembly"— even the congregation of the “First Born.” Азогохь, as an abbreviation of zvgiov охоз, a house of the Lord, is not found in Ecclesiastic antiquity. The Scotch Kyrk, or kirk, or the Saxon Сус, or cire, or the Danish kirke, was applied to the ACTS OF THE APOSTLES. CHAP. VII. KING JAMES’ VERSION. the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39 To whomour fathers would not obey, but thrust Aim from them, and in their hearts turned back again into Egypt, 40 Saying unto Aaron, Make us gods to go before us: for as Jor this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilder- ness? 43 Yea, ye took up the taber- nacle of Moloch, and the star GREEK TEXT. 25 MCA A D. M и ^ TH EPN pera TOU ayyeAov TOU ^ Xan a E ^ AaAoüvros avT@ €v TQ Oper Luva ` ^ z у ^ kai TOV TATEPOV ифи, 0s EO€EATO Adya Сута добр ziv. ” © y Ny - t > > и. е , , ovk 70€Ancay откос yevéoQat е и e ^ 3 > и oL татєрєѕ NUOV, &ÀX атосоуто, X , и ^ kat €otpadnoay таїѕ Kapdias avrGv eis Alyumrov, ® eimovrTes TO "Аар, Пойосоь 1j npiv Geovs où TporopeúrovTar "Av: 0 yàp Mais obros, os éEnyayev pâs 3 A ГА f єк yns Avyvz TOU, орк oldapev Tí , 5 ^ 41 < а yéyovev ато. Kai ёросҳо- / > ~ е , пой сай EV rois ")u€pats éketvaus, x > , , ^ , f: kai avnyayov Ovatav те eióoAo, 5 ^ v Kat evppaivovro ev Tots epyots ^ ^ Ge f 49 2 TOV XELPOY AUTOY. Естрєејє A € ` ^ и > ^ бе о Өєоѕ, кой парєдокєу avtous у ^ ^ ^ Aarpeveiw TH страт: Tov ovpa- ^ \ СА э , vou: kalws yeypamra év BiBre Tay TpopyTar, My opayee Kal Ourias Tpoonvéykaté шо: em тессаракоута и тӯ ёри, oikos Гора); * Kai avedaBere туу ` ^ 2, ` N ` ckgyvyv той Молох, kei то REVISED VERSION. the messenger that spoke to him in the mount Sinai, and with our fathers, who received the life-giving oracles to give to us: not obey, but ‘thrust him from them, and in their hearts turned back again into Egypt, saying to Aaron, Make us Jgods to go before us: because, as for this Moses, who brought us out of the land of Egypt, we do not know what is become of him. calf in those days, and offered sacrifice to the idol, and tre- joiced in the work of their own hands. Then God »turned and gave them up to worship the "army of heaven: as it is writ- ten in the book of the pro- phets; O house of Israel, have you offered to me slain beasts and sacrifices, during forty years in the wilderness? °You even took up the tabernacle of Moloch, and the star of whom our fathers would : And they *made а : 49 [o — 42 house, in which Christians met for worship. In the Greek | mentioned Ex. 32: 6. Tors egyots shows it to have been a church, and in some Roman communities, хоосаха, included Ecclesiastic goods.—We cannot but regret the present cur- rency of this indefinite term.—Any one can understand * con- gregation” a “meeting of the people," “an assembly ;” but how few know much, or anything, of “a church,” as indicative of that in Greece, Rome, England, America, or that in ancient Jerusalem ? i Axwoarto (З pers. plur. aor. 1 mid. from алого маг), they thrust him from them; so rendered, Acts 7 : 27, 39, twice ren- dered cast away, Rom. 11: 1, 2; put away, 1 Tim, 1 : 19. } Ocrovs ої ztgozogsvaovre«t, а literal translation of Exodus 32:8, pluralis excellentis. Aaron made but one calf, but they asked for gods, Огое, in the Hebrew &"ri?w. Oros, this Moses, like iste, in Latin, is contemptuous—that Moses! W. $ 28.— Hackett. k Euoozonomoay. The science and art of calfmaking are not found in any Greek extant. It was an Egyptian art. “The calf,” like the ox at Memphis, called Apis, and that at Ueliopolis, called Aneris. Win., Realw. I. p. 644.— Hackett. 1 Evgeaworto ev Tots egyors. This festive celebration is conjoint operation of the people. т O Ocos—eotoewe—magedoxey avtovs hatgevew тр отоа- тат, God turned away from them—abandoned them to serve, or worship, the hosts—the stars of heaven. п Yreateg, not oreaterg. The latter is used only by Paul, and the former only by Luke, and is by him indicative of a host, and so found, Luke 2:13; Acts 7 : 42, the host of heaven. Tn отоаті tov ovgavov, the army of heaven: sun, moon, and stars. “From the Hebrew this star-worship is called Sabaism, from yas.” —Hackett. Educated in Egypt the hot-bed of poly- theism, the Jews were for ages the victims of creature-worship. It was the capital sin against the theology of the Jews, as saint-worship and angel-worship is the capital and soul-ruining sin of the Roman apostasy. о “No, you apostatized and took up the tabernacle of your god Moloch,” i. e. to carry it with them in their marches or in religious processions. The Tabernacle was, no doubt, intended to resemble the one consecrated to Jehoyah. Stephen follows the Septuagint.— Hackett. The Seventy supply the name of 50 ACTS OF THE APOSTLES. CHAP. VII. KING JAMES’ VERSION. of your God Remphan, figures which ye made to worship them: and I will carry you away be- yond Babylon. 44 Our fathers had the taber- nacle of witness in the wilder- ness, as he had appointed, speak- ing unto Moses, that he should make it according to the fashion that he had seen. 45 Which also our fathers, that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David ; 46 Who found favour before God, and desired to find a taber- nacle for the God of Jacob. 47 But Solomon built him an house. 48 Howbeit, the Most High dwelleth not in temples made with hands ; as saith the prophet, 49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things? 51 Ye stifl-necked, and un- circumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecut- ed? and they have slain them GREEK TEXT. v ^ ^ ^ € ^ астро» Tov дєо? vuv Рєшфор, ^ , ^ 3 , Tous TUTOUS OÙS Епоилоате тро- OKUVELY AUTOLS* кой LETOLKLO Dus 3 , ^ € érexeva Baf|vAQvos. * ‘H \ ^ Z 5 ^ сктрл) тод papTupiov ùv év Toîs , е ^ 5 ^ 3 МА патраоч» nuv ви TH PIHE, A и ^ ^ kaÜos dutaéato ó AaAGv TØ ^ ^ aN ^ ^N Moon, Torat avT)v ката Tov ГА ^ , 5 ^ rUTOv òv opake “ ay кой , , / [4 z^ eia yyayov diadeEapevor oi тате- e ^ A 49 = 3 ^ pes uv pera Inoov ev Ty кота- ГА ^ ^ e < oyéoe TOV Over, ov é£ocev ó < ` , ^ Oeds ато Tpocomov TÖV тате- е ^ е? ~ е ^ pov nav, ées Tov 9uepov Aa- 5 à © и и ^ Bid: *° òs ебре Хари» ёуфтіоу ToU ^ > "A fA ^ , Ocob, kal 1ттсато є0рєі скт- ^ ^» Z 4T by voua TO Oep Jakop. УоЛо- ^ ` 2 / ^ 5 pov de фкодортсєу avrQ oikov. , ej 48° AAN ovx 0 ÜDitoos èv хегро- v. ^ ^ y Toto vaois KaToLKEl, кабоѕ 0 / ГА € э , mpopnrns Aéyes “ “О obpavós / e \ ^ e / pot Opovos, y дє yn отопобюр TOV побои pov: 7rotov otkov olko- + , , , № боитоетЕ poi; A€yer коріоѕ" 3) СА ~ » ГА Tis TOTOS T$ KATATAVTEDS мои; 2 € , ^ 9? odyt 7 ҳєір pov émoínoe ravra тарта; Z2 91 NkAmporp&ygAot, kal ame- , ^ ^ рітилтог TH KapOla kai rots MY, OBEN Gc MR Cops 7 ae р vjets аєі TO LTvevpare TQ Ау , € ^ QUTITIMTETE, os oi TATEPES VLOV ^ 9 A кой Une. ° тра TOV mpo- ^ > IQs e / Quràv ovk iwéav oi marépes € ^ ^ > и S VHV; KAL ATEKTELVAVY TOUS про-! REVISED VERSION. your god Remphan, images which you made to worship ; therefore, I will carry youaway beyond Babylon. Our fathers had the rtabernacle of testimo- ny in the wilderness, as he had appointed, speaking to Moses, that he should make it accord- ing to the pattern that he had seen: which tabernaclealso our fathers having received, they brought in with Joshua, into the possession of the heathen, whom God drove out before the face of our fathers, until the days of David; who found favor before God, and desired to find a tabernacle for the God of Jacob. But Solomon built him a house. Neverthe- less, the Most High does not dwell in temples made with hands; as the prophet says: The heaven is my throne, and the earth is my footstool. What house will you build for me? says the Lord: or, what is the place of my rest? «Did not my hand make all these? Stiffnecked and uncircum- cised in heart and ears, you are always resisting the Holy Spirit: as your fathers did, so you are doing. Which of the prophets did not your fa- thers persecute? They "even slew those who shad pre- A 4 c t2 the idol from tradition, but there is almost equal authority, says Baur, for reading 5552, Milkom, a proper name. The variation would bring the Greek into greater conformity to the Hebrew.— То «oroov tov Osov, i. е. an image resembling, or representing a star worshiped by them as a god. By Реифаз» the Seventy express aa which, like most of the ancient translators, they took to be a proper name, some of the ablest modern scholars defend the correctness of that translation. In this case the Greek name must have sprung from a corrupt pronunciation of the Hebrew name. See Ge- senius, Lex. p. 463.— Hackett. P “Tabernacle of the Testimony”—so called because it contained the two tables of the constitution, or supreme law, given to the twelve Tribes. a Exorae, is aor. 1, and should not be rendered by our perf. as in the Com. Vers. The supply of the word “things” is unnecessary, and is, therefore, omitted here. г “Eyen they slew those” is the exact order of the original text. Still as in our usage, They slew even those, is quite acceptable. * Who had previously announced, who showed before, who ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. which shewed before of the com- ing of the Just One; of whom ye have been now the betrayers and murderers ; 53 Who have received the law by the disposition of angels, and have not kept it. 54 When they heard these things, they were cut to the heart, and they gnashed on him with ther teeth. 55 But he, being full of the | Holy Ghost, looked up stead- fastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59 And they stoned Stephen, calling upon God, and saying, Lord.Jesus, receive my spirit. lÒéEa то Tmveðpá pov. GREEK TEXT. , ^ ^ 3 ГА катауує:аутаѕ mepi TNS €AÀev- deos TOU OtKalov, o0 voy úpeis , ^ и mpodota kal doveis yeyevnabe: 53 е 3 ^ ^N ГА > otrives ЕЛаВЕТЕ Tov vopov eis ` э и ` > э duatayas &yyéAcv, каї ovK egu- ^ > , \ ^ Лаёате. 9*' AkoVovres д табта, O,empiovro Tais Kapdlas ауто, ^ z, ` 207 СЖ кої €Bpvxov Tous oO0vras єт Ses ia ` , аутор. mapxoev дє тАђртѕ А e ГА ` ITvetparos “Ayiov, arevioas eis ` > M 5 , ^ Tov ovpavoy, eie боба» Oto, $77259 ^ е ^ 3 ^ kal ’Глообу отта єк Óefuov ^ ^ 65: M ToU 9еоб, 5% kal etmev, 'lóoU, ^ ^ ` Gewpa ovs ovpavovs avewyué- ^ eX ^ vous, каї TOv viov TOU avOparrov ёк деёфь éoróra тод Octo). 5 ^ ^ ^ , 57 Kpafavres 06 povi ueyáAg, A 5 ^ gvvégyov та фта GU)TOV, Kal a e N 3 5 > , opunoav ородоџадо» єт avrov 5R £ v ^ ГА 2% каї éxBadovres €&o THs To- / е и Aews, éAuQoBoAovv. Kai oi pap- э Z ` е и ^ rupes azéÜevro та (рати a)TOV ^ ` / Tapa rovs подаѕ veaviou KaAov- , 5 , pévov XavAov, °° kai €ArOoo- x , Aovy тор Lrépavoy, émkaAovpe- Nj , , > ^ vov kai Aéyovra, Корие Iņooù, 9 Oes VII. 51 REVISED VERSION. viously announced the coming of the Just One, of whom you have now been the betrayers and murderers—you who have received the law by the tminis- tration of angels, and have not kept it. When they heard 54 these things, they were cut to the heart, and they gnashed on him with their teeth. But 55 he, being full of the Holy Spi- rit, looked up steadfastly "into the heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said: Behold, I see the heaven opened, and the “Son of man standing on the right hand of God. Then they cried out 57 with aloud voice, and stopped their ears, and ran upon him with one consent, and cast him out of the city, and stoned him. And the witnesses laid 58 off their garments at the feet of a young man, named Saul. And they stoned Ste- 59 phen, *invoking, and saying, Lord Jesus, receive my spirit. 53 56 foretold, are equally intelligible and equally exegetical of the | heaven, because he saw the heayens opened and Jesus stand- word zeoxatayyeliw. Ayyehos is transferred into our tongue, literally with us, an angel, а messenger, a nuncio. Nihil est absurdi si statuamus nuncium eo loco angelum dici. Crit. Sac. Oiceves—equiagate—you yourselves have received the Law, and have not kept it. t “Disposition of Angels," com. ver. evs деатауме ayyehor, ordinance of Angels, Tyndale; ministration of Angels, Rheims ; in-dispositione angelorum, Vulgate; par le ministere des anges, French. To me, it would seem, as if the tables were handed down through ranks of angels, as to persons standing on the rounds of a ladder, one below another in a line reaching from the threshold of heaven down to Moses. This is indicated in the terms selected, in all the ancient and modern versions that we have seen. ч Ев tov oveavov—towards heaven, Thomp., Doddridge, Murdock, Wakefield; 1o heaven, Wesley; unto heaven, Rheims; into heaven, com. ver, Boothroyd, Wickliffe, Tyn- dale, Cranmer, Geneva. It must literally have been into ing on the right hand of God. This case illustrates the looseness of translators and revisers, and, therefore, we so particularly notice it, and because of its bearings in more im- portant cases. М * Son is found in the original with а small letter; still, in our style, I do not object to a capital S, provided only it be uniform in all other cases in the whole volume. w Upper garments, Wakefield ; * Clothes,” Мага. х Exinahovuevoy x«t heyovra. Literally invoking and say- ing. “Calling on the Lord.” In the Greek, calling on, and saying, Lord Jesus. The English requires the insertion of the object, who was “the Lord Jesus.” We are, therefore, not to insert the word God, with our common version, which word it has retained from Wickliffe. “cloped God to help.” The Latin is correct, invocantem et dicentem Domine Jesu, Granville Penn in loco. This is the strongest evidence, in a given case, of the faith of Stephen, in the Divinity of Jesus Christ. KING JAMES’ VERSION. 60 And he kneeled down and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. CHAP. VIII. Ахр Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem ; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havoc of the church, entering into every house, and haling men and wo- men, committed them to prison. 4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to GREEK TEXT. де Ta yovara, ckpa£e povi pe- yarn, Куре, Ha) стђстѕ avrois тур Gpapriay тартуу. Котобто єітоу екоци) 09. CHAP. VIII. XaüXos дё Hv ocvvevdoxav TH avaupécet avrod. Бубето де ev ке TH мера Sumy pos peyas emt Tv ёккАзсіау тр ev 'Tepo- cord pots: mávres TE dteomapn- TAV KATA TQS > Хораз rhs Tovdatas Kal Lapapetas, т mv TOV dmo- столе. cuvekopucay O€ тор Srépavov avopes evdAaBels, Kat етой оауто komerüv péyav ёт avrQ. 3 Уаблов д2 éXvpaivero THY €xkAnolav, KaTa TOS oikovs ciomropevomevos, avpov re &vOpas Kat yuvaikas таребои eis фу- Лаки. *.oi uev оди дастарё- res OmmABov, EvayyeArCopevor TOV Aóyov. 5 ФГАЛИПОХ де kareA0ov ACTS OF THE APOSTLES. CHAP. VIII. REVISED VERSION. And he kneeled down eried out, with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Now Saul was consenting to his death. CHAP. Now on that ‘day there arose а great persecution against the congregation, which «was in Jerusalem; and they were all scattered abroad throughout the districts of Judea and Samaria, except the Apostles. Yet devout men jointly bore ‘away Stephen to the grave, and made great la- mentation over him. But Saul “wasted the congregation, en- VIII. tering into the houses, and *dragging forth menand wo- men, he committed them to prison. Nevertheless, the 'dis- persed, passed along preach- ing the *word. Philip, indeed, and 60 oo y Ey 6/8127] TH 714804. And on that day. Zn, on, and un ing choice. With us district is less Roman, and more popular are derived from a Saxon verb signifying—/o come to. to meet, to pass. Hence they all denote nearness, closeness, contiguity. Webster. “In that day,” with us, frequently indicates a length of time—a period of time, beyond a certain day—or a single day. Reference is here, obviously, to Stephen’s Martyr- dom, and the consequent dispersion of the Church that was in Jerusalem. This is confirmed by another reference to it, chap. 11:19; of uev ov» dcaomagertes ало tys Olupems tys yevouerns exe Nrepavey, making that very day the epoch of the dispersion of the Church. * Еуғрғто. Two, indicates to come into existence, or to begin to be. As more definite we may prefer began to be—to there was. In our currency they are nearly equal; still his- torical accuracy is better secured by the former than by the latter. * Tyv after exxdnovay is demonstratively expletive ~and justifies “that was in Jerusalem.” > Tas yogas—zoga in com. ver. is represented by country, region, land, ground, field, coast, occurring 27 times. Zer- ritories is here too large; coasts, too maritime ; and lands, in- apposite to the territory.— District, or region, is our remain- than region. с Xwrezouigar—bore away together—to the grave, Hackett. Less ambiguous we prefer—jointly bore away Stephen. ExzouS@ was appropriated to funeral pomp, like offerre with the Romans. 3 Avuawoua, is an dak Asyousvor. Havoc is а Saxon word, and indicates a hawk. He hawked the Church would be hypercritical, and, therefore, inapposite.—^ He made hayoc” of it is little better. We prefer Milton’s use of the term, or rendition of it—he wasted the Church. Being here the imperfect of Avwearouat, indicating a continuous devastation we would translate it.—BDut Saul wasted or was wasting the congregation entering into the houses of the disciples—xara tovs otzove, erortrogevouevos avowy &c., Meyer, Hack. e Xvgaw—s0vgov as in com. ver. John 21 : 8, should here be represented by dragging—as fishes in a net.—So it is found im Acts 14 : 19, “after stoning Paul, they dragged (eovgor) him out of the city." Г Oi игр ovy. Nevertheless—“ They that were dispersed” usually contracted into “the dispersed ;” more sententious and equally grammatical. Е Evayythi&outvot vov loyor, literally, evangelizing the word. ACTS OF THE APOSTLES. CHAP. VIII. KING JAMES’ VERSION. the city of Samaria, and preach- ed Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hear- ing and seeing the miracles which he did. 7 For unclean spirits, erying with loud voice, came out of many that were possessed with them: and many taken with pal- sies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which be- foretime in the same city used sorcery, and bewitched the peo- ple of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the great- est, saying, This man is the great power of God. : 11 And to him they had re- gard, because that of long time GREEK TEXT. > , A , 3 x eis тол THs Хараре, €Ky- э ^ ^ , pvccev avrois TOv Xpirov. 6 ^ / ty ^ просеЁХор тє ot OxAoL rois Àe- и E “ ^ ГА € yopévois vro тоб Ф:Лттоо opo- ` ^ A ^ Oupadoyv, ёи TH &kovew avrovs ` и ` ^ А. s / кої BA€rev та onpeia а eroiet. т ^ ^ ^ э , , поЛАоу yap TOV EXOVT@Y TYEU- > , ~ , para акадарта, BoGvra peyaàn фору eEnpxero: oAAol дё Tapa- 1 €SNPX p и ` x 3 , Achupevor kai ҳоло! eÜepozrevOn- ГА ^ сау. 8 kal éyévero хара peyáàn 2 ^ / > ГА €» TH поле ekeivy. : Е Tis отораль Žipov троётӯђрҳєу ^ , , ^ ev TH поле payevov каї боти то роз Tis Хараре, Aéyov Ей Twa éavrüv péyav: @ лросєіҳоу TavTEs amo шкроб DA А , Ф 7 €ws peyadov, Aéyovres, Obros е , ^ ^ €aTiw 1) Ovvapus ToU Oeod 7) pe- {А ED de yarn. posetyov € cord, Sud TO (каф xpovo rats payetas 9’ Ap дє REVISED VERSION. having gone down to a city of Samaria ^was announcing the Christ to them: and the multi- tudes were, with one accord, giving heed to the things spok- en by Philip, when they 'heard and saw the miracles which he was doing: for, from many who had unclean spirits, they were going out, crying with a loud voice; and many palsied and lame were healed. And there was great joy in that city. But there was there, before, a certain man, named Simon, who formerly, in the same city, had practiced sorcery, and ‘astonished the people of Samaria, boasting that he was some great one. To whom they all gave heed, young and 1014, saying, This man is the great power of God. And to him indeed they gave heed, be- cause that for a long time, he 53 It first appears in the Christian oracles, Matthew 11 : 5.—In the passive sense “the poor are evangelized ; or it may be rendered “the poor have the gospel preached to them.” But we have another Evangelical formula tantamount, in many in- stances, to this. It is first found Matt. 4: 23, Jesus—taught (dcdaozwv) in the Synagogues of Galilee and was preach- ing (#jevoowr) the gospel of the kingdom, то svayyeleov cre Вад егаѕ. This subject merits a treatise rather than a note. We сап only note the following facts.—1. Azjev§—a public herald—oceurs but thrice in the Christian Scriptures, and is always rendered preacher com. ver.; literally, in Greek cur- rency, it indicates a public crier and a herald, Critica Sacra.— 'The Septuagint use it for a word which signifies clamare, to cry aloud, Jonah 3 : 7 ; also for a word signifying vocare, to call; and publicé profiteri, Gen. 4 : 43; also for a word signi- fying voce lata ac plena personare, Hosea 5 : 8. “Blow the cornet in Gibeah, the trumpet in Ramah, cry aloud at Bethaven, after thee O Benjamin!" When used to denote preaching it is always used metaphorically, Critica Sacra. We preach, то evaysAliov, the gospel, we teach, 7 didayn, the doctrine of Christ. See note on v. 25. ^ Knovoow occurs 61 times; 5 times publish, teach, proclaim, and 54 times preach. We have of the same family z7ov£, and znovyua, the latter 8 times always rendered preaching, and хпоо&, З times preacher. The whole family, then. appear in Holy Writ 72 times. Of these, 65are preach and preaching and preacher.—The didaovm family, of six members, dcdaxtizos, дедахтоз, бидаокайиа, Sidaczahos, д:дахт, occurs in the above members of it, in all 114 times; represented in our language by teach, teaching, teacher, or Doctor, Doctrine, didactic, or apt lo teach. Preach and teach are therefore two distinct employments, never once confounded, or substituted, the one for the other, in all the oracles of God. i Ev tw azovew—ev, with the infinitive, denotes, not the cause, but the occasion. Kiihner’s Greek Grammar, Hackett. j Instead of “from many” we may read “out of many” without violating any law or reason; and also without any more precision of sense. к E&orwyv. Imperfect active of ғ отуи: and e&ovac, ob- stupefacio—to astonish. to amaze, to confound, to astound, to have no sense lefi—obstupuere animi, Virgil; extra se esse, to be out of one’s self, Beza. Hence the word ecstasy. There is no one Latin word which doth sufficiently express that Greek word; for it signifieth—prze admiratione apud se non esse, et de statu mentis dejici, Mark 2: 12, Vulgate. Miron, Beza; obstupesco, vel percellor: for the Greek word signifieth men- tem alicujus veluti amovere, which the Latin percellor also doth, Beza, Critica Sacra. Astownded, that is—astonished to dumbness, Webster. 1 “From young to old,” is the exact rendering, if we change * from small to great.” We repudiate unto as antiquated and out of use amongst our best writers. 54 ACTS OF THE APOSTLES. CHAP. VIII. KING JAMES’ VERSION. he had bewitehed them with sorceries. 12 But when they believed Philip, preaching the things con- cerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women. 13 Then Simon himself be- lieved also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them that they GREEK TEXT. ГА [4 9 v \ éécorakévai avtovs. 1° "Ore дё eriorevoav TO ФМ evayye- AuCouévo Ta тєрї THs Васе оёр Ta пері THs Baoideias Tov Oeov kai TOU ovoparos TOU a ^ , "сод Христо, єВатт(Соуто z А ^ 13” < ^ &vÓpes тє kai yvvaikes. о дє , STUN Nipov kal avros ётістєосє, каї M 5 ^ ^ Barri cis WY троскартерои Td QiAUGrTQ* ӨєюрФу re opeta kai и , , э , Suvapers peyaras ywopévas, e£- 14 > , ` & L3 стото. Axovoartes дє ot év e ГА , A v JepocoAvpots amogToÀot, OTL z € Vv и ` “A дебектои 7) Хараре тоу Aoyov ^ ^ и ` Tov Qeov, aréoTeňav Tpos av- ` ` 5 и ва. ^, tous tov llérpov кой “Iwavyny: 5 ei ГА 2 15 0їтієѕ karaßavres Tpoav- ^ © ГА Eavro пер: avTav, omes Хаос REVISED VERSION. had astonished them with his ™sorceries. But when they "believed Philip, preaching the things concerning the king- dom of God, and the name of Jesus Christ, they were im- mersed, both men and women. Also Simon himself believed; and when he was immersed, he constantly «adhered to Phi- lip, and, beholding the mira- cles and signs which were done, he was astonished. Now when the Apostles who were at Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John, who, when they had come down, prayed for them, that = 3 = 4 m 5 might receive the Holy Ghost : 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) ^ с Пуъебра ' Ayuov. 5 x > , ` MEN э \ NV Єт OVOEVL avrÓv єЄтіитєттоко, , b и © A povov дє ВеЕВаттио метро оптрхох < У ^ > ^ eis TO ovoa то? Kupiov ' Inc. they might receive the »Holy Spirit. For as yet, she had fallen upon none of them: only they had been immersed into the name of the Lord Jesus. 16 z ^ OUTO yap m Tais парез, with his sorceries. He is, therefore, pro- perly called Simon the sorcerer.—One of the tribe that con- tended with Moses. п Ermwovevoar ty Фалл, literally, they believed in Philip preaching—in what he preached. о Тооохаотғос», semper adsum. Не constantly adhered. P AaSwor nvevua Чулот. That they might receive the Holy Spirit. This is literally а holy spirit or, as printed in our standard text, Holy Spirit. There are not wanting some who now, as formerly, have imagined that without the article, and without capital initials а holy spirit, or a holy temper is all that can be understood and expected in such eases. Fatal to such hypothesis is the fact, that, in our accredited originals, we have 16, in both cases, with, and without the article, and with, and without capital initials. In the very next occur- rence in the next verse and in the same Bagster’s approved text, it is printed in capital initials. То лугуна vo Ayiov, with the article, nor is this a solitary case. We have many such. See ch. 1: 5, note o, and ch. 10 : 38, note 4 He had fallen upon none of them. "They had only been immersed into the name of the Lord Jesus. It may, indeed, be appropriately rendered, Jt had fallen upon none of them, but while gender is regarded, it must also be regarded and remembered, that the Spirit is appropriately personified by the Lord himself, and commissioned as his agent or mis- sionary.—John reports his personal mission and work in a language and style most precise, definite, and unmistakable— under the commission of his personal ambassador or advocate, John 16. The mere Etymologist would translate the 16th verse as follows :—‘ because at that time it had fallen on not one of them.” This would be apposite to a gust of wind, a shower of rain, or a flash of lightning. The ambiguity in some minds on this subject arises wholly, as we conceive, from the fact that there are no genders in heaven, nor amongst spirits, nor in the Qecorns (an &z«E leyouevor), the Godhead. Again the Father, Son, and Holy Spirit are a special manifest- ation or revelation of Qecorys, or Jehovah, in adaptation to a special emergency in the universe. Eternally it was Jehovah. In creation it was God, the Word, the Spirit. But the Worp that was in the beginning in or wiih God, and that was God, became a man, and therefore masculine, though embracing all humanity, no one personality; irrespective of sex or gender. Woman—or wombman, being created out of one person, became a second person in humanity, as the worp was in Divinity.— Hence the Holy Spirit equally personal, proceeding from both, became a third person and though equally Divine was neither first nor second but third—hence neither and neuter are one in essence and constitute a third manifestation or personality of the absolute Jehoyah. The pronominal neuter is a mere grammatical contingency growing out of the clumsiness and awkwardness of our composite language, an imperfect vehicle to introduce Jenoyau Егонти into human head, human heart, or human tongue. ACTS OF THE APOSTLES. CHAP., VIII. 55 KING JAMES’ VERSION. 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apos- tles’ hands the Holy Ghost was given, he offered them money. 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchas- ed with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. GREEK TEXT. IYA , 3 ^ ^ ^ Bi 9 rore emeriÜovv Tas ҳєіраѕ ет ^ , ^ avrovs, kal ehapBavoy 1Шуєдра er ^ ` Aywv. 18 Оваоареров dé 0 У \ ^ з ГА Xov, ore due THs Émi0éoeos = A = / / TOV Харфи тфу amooroAov ôl- ` ^ A [4 dora: то Пуєдра то Aytov, и ^ / TpoonveyKey ойтоїѕ xpnpuara, и А ` . 19 Луу, Доте kåpor түу é£ov- ГА £ e Tu 5 3 ^ ` Tiav TaUTHY, Пра Q av ETLOO TAS ^ и ^ с xetpas, Ашот Шрєдра Aycov. 20 / Nd N > \ Jlérpos дє eime mpos avrov, f , ^ » To àpy/piv соо соу сої ety eis , у N N ^ amo eav, оті THY OwpEeay TOU = / ` , Оеоб evopicas да уртиотои ^ y kracba. 7! o)k ёсті сог pepis одде kXjpos ви TH Aoye TOUTE. 7 уар Kapdia cov ovK єсти €U- ^ Z ^ ^ 22 дєїа ёубтіоу тоб Oeod. ? pera- , 5 ` ^ vonoov оду ато THs Kakias соо , ^ , ^ ^ E TAUTNS, kal SenOnre ToU Өєод, ei + э , ГА € eA apa афєбтаєтаї wor т eTivoia ^ E , ^; Ts Kapdias соо. ” eis yap REVISED VERSION. Then they laid hands on them, 17 and they received the "Holy Spirit. And when Simon *saw 18 that, through laying on of the Apostles’ hands, the Holy Spirit was given, he offered them money, saying, Give to me also this power, that on whomever I lay hands, he may receive the Holy Spirit. But Peter said to him, may your silver go to destruction with you, because you have pre- sumed to procure the gift of God through money. То ‘you there is no part nor portion in this thing, for your heart is not right in the sight of God. Re- form, therefore, from this your 2 wickedness, and pray ‘the Lord, if, perhaps, the vdevice of your heart shall be forgiven NS [$4 The great Teacher himself changed the gender of the Holy Spirit in his valedictory promise reported by the beloved disciple, who slept in his bosom; he christed, or christened him, ó zagaxzdnros.—Hence the new style лёшую avrov— EXEW OS eh wv—exewvos EME JdoEacet—-tov £nuov Anyerou— ва TOU &uov Рута, zat avayyehar veer, John 16: 12-15. І more than question the propriety of sacrificing a Divine impersona- tion, or a Divine personality, to the capricious etiquette of our he, she, it. He is our most worthy pronoun, and why fastidi- ously sacrifice the ZagaxAyros, to our least worthy ! ! * Elaugavov mvevua Aytov. They received the Holy Spirit, or they received Holy Spirit—is equally grammatical —why not the latter rather than the former! Especially since in the next verse we find то лугоша vo Ayiov. But we shall be told in the latter case it is the subject of the proposition. It is, however, the same Holy Spirit whether the subject or the predicate of the proposition. But Simon when stipulating for this power, or authority of imparting the gift, uses the anar- throus form,—so we find it in John 20 : 22, after the same verb; but in Acts 10 : 47, in a similar attitude, we find the то nvevua vo Aytoy vouchsafed to the believing gentiles on the imposition of Paul's hands. * For Фғасаиғрос, read wr, Gb., Sch., Ln., Tf.: and Tf.’s Stereotype Ed., for то ztvevua то &ytov, simply то nvevua. t We have here yonuwara—riches—and in у. 20, то «gyvotov —money or silver. Agyvgrov—properly indicates silver, and nine times in twenty occurrences is so rendered in the com. ver.; while yonua in the plural number is always represented by riches or money, com. ver. " “То you there is no part nor portion in this speech” is more literal—or grammatical—as doyos is sometimes so ren- dered in the com. уег.— Е» loy@ tovto, in this word, doctrine, or gospel, Ols., Neand.; in this thing, viz. the gift of the Spirit, Ben., Mey., De Wette, as quoted by Hackett. Y AenInte vov Feov, com. text. Aendyre vov xvgiov, Ln., Tf.—Griesbach marks it as supported by great authorities. It is also more in harmony with the genius and spirit of that epoch—The Lord Jesus being then recognized as recently constituted the reigning sovereign—the head of the church— is in this case declared to be the immediate source of this special mission of the Spirit. “ Не has shed forth that which you now see and hear." w Её aga enwoca. This word is only used once in N. T., and is not represented by the word thought.—Device or machina- tion is its proper representative. The Vulgate and Erasmus give cogitatio. Nimium dilute, says Critica Sacra —Ezwora, pronsus hic respondet Hebree voci Zamam. Beza in loc. Vide Drusium in loco, Crit. Sacra. 56 ACTS, OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come up- on me. 25 And they, when they had testified and preached the word of the Lord, returned to Jeru- salem, and preached the gospel in many villages of the Samari- tans. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose, and went: and behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, GREEK TEXT. ^ , ^ , XoAnv mikplas Kat gvvOeojuov > ГА e ^ » 24 > AOLKLAS орф сє ovra. Атокр:- \ € 5 Geis дє о Миши eire, AenOnre ^ е \ ^ ^ * , без опер HOD TPOS TOV KUpLOV, DÀ ` OA С И ANS 9 omes pmóev éméAÜm єт epe ov > / єірђкатє. 5 e ^ 56 , 25 Ot реу оду Stapaprupapevor N А ~ , = kat Aadnoavtes TOv Aoyov ToU A , kupiov, vmréaTpeav eis 'Tepov- ` , ^ caAyu, поЛЛаѕ тє Komas TOY Lapapetav evnyyeXcavro. Е / ` A 26 "AyyeAos де kvptov éda- \ Agce mpos QO(Aurmov, Aéyov, , , ^ , Ауасттб: кої zropevov ката pe- ` e ` A onuBpiav, ext tyv 000v тур , э Ar e ` kataBatvovoay ато Lepovaadnu > A © » eis Габар айту воть čpnpos. 2 y " Kal ayagTàs émopevOn: al 3 ` ` > ^ idov, avnp Ао evvodyos до- ГА , ^ vaotns Kavóakgs tis Вад Мо > / a 5 , ons Аід:отор, 0s 7» ет пасть A и Э ^ > f; тӯѕ уа) avrns, 0$ enve ГА » AN mpookuvycay eis ‘Lepovoadnp, VIII. REVISED VERSION. you; for I perceive that you 23 arein the gall of bitterness, and in the bond of iniquity. Then 24 Simon, answering, said, Pray to the Lord for me that none of these things, which you have spoken, may come upon me. They therefore, when they had testified and preached the word of the Lord, set out on their return to Jerusalem, and they preached the gospel in many *villages of the Samaritans. But an Angel of the Lord spoke to Philip, saying, Arise, and go toward the south, to the way that goes down from Jerusalem to Gaza (which is the way through the desert). And he arose and went; and 2 behold a man of Ethiopia, an ‘officer of great authority. under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come into Jerusalem to *wor- го c 26 х Mollas te xmas tov Sapagerroy ғоууғ/лсарто, Aor. 1, mid. "Villages being here the object of this verb, we must render it in grammatical harmony with this fact; and they evangelized many villages of the Samaritans. Evnyyehioavto may state the result of their labors while they had been absent, or what took place on their return to Jerusalem, Kuin., De Wette. Mey. This latter view agrees best with the order of the narrative. This verb, according to a later Grecism (Lob. ad Phryn. page 207) may take its object in the Accusative as well as in the Dative, Com. V. 40; 14:15, 21; 16: 105 Luke 3:18; Gal. 1:9; W.$32:1; Hackett, p. 125. Dismissing the labors of Peter and John, he continues the narrative of Philip. They went to Jerusalem—and Philip towards Gaza. “They went back to Jerusalem,” or “returned to Jeru- salem,” is more in our modern style, if we do not regard the fact, that they did not immediately and straightforward prose- cute their journey to Jerusalem—but we are informed, that on their return they communicated the glad tidings to many villages of the Samaritans. У Еотиоѕ, being an adjective, is found as such fifteen times in the N. Test. This occurrence may, or may not be an ex- ception—but it is the only one that is not obviously associated with a noun in concord, and here it may through e?zz qualify odos. Some refer it to Gaza, sixty miles southwest of Jeru- salem. Hence Hug, Scholtz, Meyer, and others suppose that this is the place here described by egyuos, desert. But Gaza was not destroyed A.D. 64 or 66, when this book was com- pleted, and if even later it could not have received this name. There having been several ways, at least two, well known to history, we presume that the angel directed Philip to the course which he took in order to meet the officer of Queen Candace. "Two roads actually exist to this day, one of which passes through the desert inhabited by nomadic Arabs. There was a plurality of queens of this name. * This Eunuch is distinguished by the title—deraors zav- дах tng Волос Avdtor@r—Candace the queen of Ethio- pians. Strabo and Dio name this queen as warring against the Romans in the 23d year of Augustus Casar—Ethiopia was that portion of Africa south of Egypt. Pliny also names Candace a queen of the Ethiopians. a TTooomrnawy sts Teoovoanu. Не not only came to Jerusalem to worship, but he came to worship, es Zegov- оази, into or within Jerusalem.—We find a different formula of worshiping at this centre. Paul in the textus receptus ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 28 Was returning; and sitting in his chariot, read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Under- standest thou what thou read- est ? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up, and sit with him. 32 The place of the scripture which he read was this, He was GREEK TEXT. 2 8 $ e и ` , nv тє vmooTpéDov kai ka05- 325 ^ oS ^ pevos ézi TOU ариатоѕ адтоб, , ^N , kai ауєуіюскє Tov mpopyTny e L4 5 \ ` ^ Hoaiav. ™ eie O6 то пиеб- ^ , / ша TQ Ф:Лттое, ПросєАбє kai , ^ e и KOAAnONTL TQ «pueri. TOUT. ` ` 9" Просбрамфь 96 о Pirros la ^ "Kkovg€v AUTOU QVAYIVØTKOVTOSŞ ` , e E ` rov mpodyntny Hoaiav, каї 5 > , и ^ ейтеи, Apa ye ywoakets а ava- и < € ` i ^ уске; ‘О ôè eme, Tos ^ A ГА LAS И e yap av Ovvatuxv, вар ил) Tis 0On- , у ` ynon pe; ШарєкаЛєсє тє TOv и \ Ф:Лттоу avaBavta kabisat соу ЕД ^ 32 е \ ` ^ атф. “1 дє TEpLOXN TNS ypa- ^ ^ > 5 [r4 Qs nv aveytveokev, v айтп, VII. 57 REVISED VERSION. ship; and he was *returning, 28 and, sitting upon his chariot, he was reading Isaiah, the prophet. *Moreover the Spirit 29 said to Philip, Go near and ajoin yourself to this chariot. And Philip *having run up to him, and heard him reading Isa- iah, the prophet, said, Do you understand what you are read- ing? He replied, How can I, except some one should fguide And he *invited Philip to come up and sit with him. Now the "passage of the Serip- 32 30 me? The Eunuch went worshiping info Jerusalem ; while Paul says, I went up worshiping in Jerusalem. We adjust this difference by repudiating the reading in the Textus Receptus in Acts 24:11, and by substituting evs for ғ» on the authority of Lachmann and Tischendorf in Bagsters’ Improved Greek text. Fis, indeed, is grammatically and naturally associated with verbs indicative of motion or progress; while ev is appropri- ately connected with verbs intimating rest, repose, or cessation from action. It is a beautiful fact that mgoozvvew, occurring sixty times in the Christian Scriptures, is uniformly, in every case, represented by the word worship. It is also anather remarkable fact, and worthy of all com- mendation, that weovevyn, prayer, and лоосғоҳоиси, I pray, occurring in the Christian Greek Scriptures one hundred and twenty-three times, are invariably represented by pray and prayer. What an unspeakable blessing to the world—to Christendom especially, had the same law been obseryed in reference to Baptize, Baptism, bishop, presbyter, deacon, &c., &с.! There lives not the man who could compute the gain to the Church and to the world from such a fact. A question on es TegovacAzu.—Did the Eunuch go to wor- ship within Jerusalem, or go into Jerusalem to worship ?— These are very different ideas or objects. If a Jewish prose- lyte he went to, or into Jerusalem to worship the God of the Jews as the God of the whole earth—the One only living and true God. But if he went merely to worship to, into, or unto, Jerusalem, or to do homage to the localities there, he had need to have propounded other and different questions than those he submitted to Philip. But may not the idea embraced in the original be more ap- positely couched in the formula he had come to worship within Jerusalem—in the spirit of a pious Jew, as represented says: avefyv лооотлљтоо» ev Tegovoalnu, Acts 24: 11. ture, which he was reading, in the songs of degrees, Ps. 122: 3. To Jerusalem—“ the Tribes go up, the Tribes of the Lord—to the testimony of Israel to give thanks to the name of the Lord. For there are placed the Thrones of Judgment—the thrones of the house of David.—Peace be within thee! Because of the house of the Lord our God I will seek thy good.” This was the great attractive centre of all who recognized the God of the Jews, as the One only living and true God. > Hv te ълоотоғрор zat zadnuevos ext.—And he was re- turning, &e., exe, upon his chariot—and he was reading—a happy indication of the appositeness of the imperfect to express continuity of action. с 4e, moreover, 1 Cor. 15:1. The Spirit said: approach, лоооғ/де хаг хот, and join yourself to that chariot.— “And do you understand what you do read?” said he; rather are you understanding what you are reading? A happy illus- tration of the continuative force of the present tense. a KoldnInxi—zollaw—to cleave to, to keep company, to join. In ten occurrences in Luke's and Paul's use of this word it is six times rendered join, com. ver. * Поосдоаио». 2d Aor. part. Active of zrgoorgezo, curro, ran to him, having run up to him. Г Eav из odnynon—from odos, a way, and ayw, I lead. Go before me, lead me.—So Homer, Od. 10 : 263; Xeno. Cyro. 4:5,13; Mem. 3:2 4. A leader in war, to guide by leading the way. Е IagsezaAeae—invited him—xzadioae avy арто. ^ Пғогоҳ vs yougns, the passage of Scripture, not the place. See Stobeus in Ecc. Phys. р. 164, a Dion. Hal. de Thuc. 25. Сіс. ad Attic. 13 : 25. 58 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. led as a sheep to the slaughter ; and like a lamb dumb before his shearer, so opened he not his mouth : 33 In his humiliation his judgment was taken away : and who shall declare his genera- tion? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man ? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water ; what doth hinder me to be baptized ? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. i H;9r, he was led away. all lambs are dumb, but not silent. And, as a silent lamb—agwyvos, This Lamb of God was GREEK TEXT. e / ^ ^ Ds mpoBarov eri a Qaynv 7x09, e > э / ^ / kal cs dpvos evavtioy ToU кеі- porros avrov афороѕ, OUT@S OUK : @робуе TO стоша абтоб. 7? ёу A Р up Ga; cj TATEWØTEL avTod 7) кро ^ J A ` X , ^ avtov pln, THY дє yeveav avro / с? » ^ ris Onpyjaerau; OTL aipeTaL ато ^ ^ e ^ > ^ 34 >? THs yns 1 Gon адтоб Aro- ^ ^ O , kpiÜcis де 0 evvovdxos TØ Pircr- 5 ^N ГА пф eie, Двора aov, тері Tivos 0 ‘профит Ауе TOUTO ; тері €avTov, 1) mepi érépov Twos; 35 'Avot£as 0€ о Dimros то , ^ > у N стора QvTOv, кой dpEapevos ато TNS ypaphs | TaUTNS, €UyyyeAt- caro avt@ tov “Incovv. 3 ós \ 3 4 ^ N eat дё émopevovro ката THY odor, 5 , © лдор єт TL одор" кои pnow 0 cùvoûyos, [000 vdwp: ті коли pe Ватто буи; ?' Eie dé 0 ФМттоѕ, Hi mwrreves é£ oAns e / V, > Ts kapõlas, čkeorw. ’Атокри- ` \ 5 , N IN cis д6 cime, llevo vov viov ^ ^ 5 N > ^ ра Tov Өєо? civar тоу [000v Хри- 1 H 201015 avtov jody. by judgment, damnation, condemnation, accusation. VIII. REVISED VERSION. was this, ** He was ‘led away as asheep to slaughter: and as a lamb is ‘silent before the shearer, so *he opens not his mouth. In his humiliation, his ‘condemnation was extorted ; and who shall declare his gen- eration? for his life is ™violent- ly taken from the earth." And the officer, replying to Philip, said, I beg of you, of whom does the prophet speak this? of himself, or of some other person? And Philip opened his mouth, and began at the same Scripture, and announc- ed to him Jesus. And as they were going 36 along the ‘road, they came проп a certain water: and the officer said,—Behold water! What hinders my being im- mersed? And Philip said, If you believe with all your heart, you may. And he answered, and said, I believe that Jesus Christ is the son of God. And he 38 In com. ver. хогогѕ is represented His con- silent. ) Evurtioy тоо xerpavtos avtov, in sight of, before, in pre- sence of the shearer—or devourer. Kegayros, specially claims attention. While tondeo in its mildest construction indicates simply to shear, it more literally and generally means to destroy, consume, devour. Represented in Latin by depasci, and in Homeric currency—to consume, to devour. Tl. 11:560; Od. 11: 578. Exeipe ztolvucgtov фотот. Не slaughtered many a horned beast, Sophocles, Az. 55. Shorn, or shearing, is not apposite to this case—too tame for the occasion. The idea here is slaughter, not lamb shear- ing. k Qux avotyet. his mouth. * His legal trial is taken away,” Thompson. Through vio- lence and punishment he was taken away, i.e. from life, De Wette. The Hebrew sustains this view. “The generation amongst whom he suffered who shall fully declare,” Hackett. His judgment was taken away, might indicate in our style, that he was bereft of his reason. 3d per. sing. pres. Ind., he is not opening demnalion was extorted—They constrained him to witness against himself—and then exclaimed * away with him,” “ cru- cify him.” So агро is occasionally understood; and in this case, it is more apposite than in any other known to us in Holy Scripture. m Taken from the earth is too tame for this case. The Hebrew is mph wie) "ухо tantamount to: Through violence and punishment he was taken away, from earth or from life. And his cotemporaries, or generation, who shall fully declare ?— or exhibit, Meyer, Robinson, De Wette. Their wickedness was unparalleled. “Taken from the earth” is, we repeat, too tame. It has in its concomitants the idea of violence—hence we prefer violently taken from the earth. » Ката ту» 60o0v—And as they were going along the road. Behold water, Wov two. There is here no supplement necessary. The exact Greek requires no supplement in this case; more especially because zc 0c g—a certain water, ог a water—immediately precedes. • The phrase here is ғли те доо —іегаПу, they came upon a certain water, not es, to, but гла, upon a certain water. ACTS OF THE APOSTLES. CHAP. IX. KING JAMES' VERSION. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40 But Philip was found at Azotus: and passing through, he preached in all the cities, till he came to Cesarea. CHAP. IX. Axp Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 9 And desired of him letters to Damaseus to the synagogues, that if he found any of this way, GREEK TEXT. , , ^ oróv. 3 Kat ékéAevoe ото Уфа et s и E / то appa Kat KareBnoav ашфо- > No e £ Tepot eis то VOwp, 0 re ФіМттоѕ ^ 4 кой 0 є0уодуоѕ" Kal єВаттісєу 3. vf 39 «v A rA 3 отоу. ore дє avéBgoav єк тод 0датоѕ, Пуєдра Kupíov ñp- ^ mace Tov Q(Aurmrov: Kat ovK 5 \ ^ Е деи афтоу OUKETL 0 ecUvoUyos, и ` ` ` ^ єторєоєто yap THY 000v avroð ^ xaipov. 4 Didurmos 06 eopéOn > y ^ , > eis “AGwrov: кой duepyopevos ev- , ^ 72 и ПууеЕА Ето tas modes таса, е ^ 3 ^ > ~ > p ёо Tov €AÓetv avrov eis Kaioa- ре. CHAP. IX. e ^ v О ДЕ Xa)Aos er éumvéov > ^ ^ , > * amers Kat Qovov eis Tous palny- N ^ Xx ^ Tas Tov коріоо, просєАбоу TÓ ^ ГА ^ арҳієре, ? туоато пар’ avroÜ ` > ` \ єтистоАаѕ «is Дараскоу pos \ X y и Tas guvayoyüs, Ото EAV TIVAS REVISED VERSION. commanded the chariot to stand still; and they both went down rinto the water, Philip and the officer, and he im- mersed him. And when they were come up out of the water, the Spirit of the Lord caught Philip away, that the officer saw him no more; for he went on his journey rejoicing. But: Philip was found in Azotus: and, passing along, he an- nounced the tidings in all the cities till his entrance into Caesarea. CHAP. IX. «Bur Saul yet "breathing sout threatening and slaughter ‘against the disciples of the Lord, went to the High Priest, and desired «from him letters to Damascus, to the ‘Synagogues, that if he found any of “that 39 > And they both went down into, ecs—not ex It is here хатёВуом» sis, they went down into, and again aveSyoay zz, they came up out of—the water. Ч Ae and ez, throw the reader back to ch. 8: 3, and resume the history of Saul of Tarsus, who was merely introduced to us as a violent persecutor, and now further evidence of the fact is adduced. Therefore we prefer but to and, as the proper connective in this case. ` Euxveorv—ev and zveo, flo, spiro. The etymology of words, though not always an infallible index of their current value, or of their special import, in a given case, is, neverthe- less, frequently of indispensable importance to a full apprecia- tion of their proper significance.— To illustrate this fact and the case before us, we remark, that zvevue, spirit, comes from mvew, spiro, whose perfect passive is zrezwevucau— whence avevua—a breath, a spirit. It is, therefore, an immediate product or effect of an oracle of God—of the breath or in- spiration.of God. So we read that God “breathed into his nostrils the breath of life,” mn Mini—ruach, chaiyim—breath of lives, animal and spiritual. This ‘Was literal inspiration. In the case before us Saul was breathing of threatenings and slaughter.—Breathing of threatenings, and breaking of bread are the same form, or formula of words. в Але ус «et povov, governed by euzveo, spiro. t Ew tovs wadynras, against the disciples. Zs is gram- matically represented by inter, apud, pro, per, ad, usque ad, de, adversus, and by a Hebraism indicates the Dative. Pis- cators Index of words. Critica Sacra. Between, among, with, for, through, for to, even to, inlo, unto, concerning, against, and towards. Such is its well-established currency. Of these, which is to be preferred, in any given case, must be decided by the subject and the context. It is essentially a particle of relations, and is associated with the idea of motion, progress, or change of position. While ey denotes both re- lative and absolute repose, ees represents relative and absolute motion or progress. ч Пао’ avrov, from him, or from himself; zoos tas evva- yeyas, to the synagogues—not for himself, along the way— for their destiny is fixed, ees Jauaozov. The local destination of the letters, Hack.—This settles his course and the end or object of it. т The synagogues had their presbyteries, or presbyters ; and these had authority to commission Saul to defend their religion against the attacks of the disciples. w Тис óĝov, i. e., хат ғЕоут», of the way, in regard to faith, manner of life, Hack.—The way which they call heresy, хата anv дор, Acts 24: 14; ch. 19:23; 22:4. This formula is frequent with Luke. Nusquam, in Novo Test. legem significat nisi quid adjiciatur ex quo, id possit intelligi, Critica Sacra. See Acts 24 : 22. 60 ACTS OF THE APOSTLES. CHAP. IX. KING JAMES’ VERSION. whether they were men or wo- men, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and sud- denly 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 persecu- test thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. Jt is hard for thee to kick against the pricks. 6 And he trembling, and as- tonished, 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 jour- neyed with him stood speech- less, 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 Aim into Damascus. 9 And he was three days with- GREEK TEXT. y ^ e Ss E» z eùpn Ts 0000 ovTas avdpas те kal yvvaikas, дєдєрёуооѕ ауауп eis “Lepovaadnp ev 06 TO AE S te eee торєоєс дои, €yévero avrov eyyi- D ^ ^ NS Й (ew TH Aapaske, kai афт mepujor pape avTov pos ато тод oupavoo" Kal merov ет THY уу, коиое фотрь Aéyov- ^ \ ` Tav адтф, MaovA, XMaovA, Ti pe и 5 5 M 3 дибкєіѕ; ? Eire 06, Tis ei, kú- € A у 9, рє; `О дє куро ети, ’Вуб > > ^ ^ ` cu ‘“Inaovs ov cv дика tf < cKAnpov сог pos Kévrpa. Макті- , ^ ew. 8 Tpépov TE Kal OapBav eiTe, Куре, т МЕ 0cAets той oa; Kai 0 KUplos pos ато, '"Ауасттб: kal «сєЛбє eis THY / \ / ГА / толи», каї AaAnOnoceETAl aot ТЕ сє det тои. 7 Oi де avdpes oi v^ ^ e TUVOÕEVOVTES AUTO єіст]кєсау ГА N ^ ^ €vveol, &kovovres uv TNS форте, / \ ^ RHD: , pndeva дє Óeopobvres. “ syép \ £ ^ ^ ^ ^ дє о LavAos ато THs ys ave- w@ypevav Oe Tav oQ0aAudGv av- bb J , v e TOU, ovdeva єВЛєтє, херауоуоди- \ N > , > ree д6 avrov cionyayov eis Aa- / € 5 € ^ packov. ’ Kal nv 9"uépas трех REVISED VERSION. way, whether they were men or women, he might bring them boundtoJerusalem. Now *in the journey, he came near Damascus: and, suddenly, there flashed around him, a light from heaven, and »having fallen upon the earth, he heard a voice saying to him, Saul, Saul, why do ‘you perse- cute me? And he said, who art thou, Lord? *And the Lord said, I am Jesus, whom you persecute; "it is hard for you to kick against the goads. And he, trembling and aston- ished, said, Lord, what wilt thou have me to do? And the Lord said to him, “Arise, and go into the city, and it shall be told you what you must do. And the men who were jour- neying with him, *had stood speechless, hearing,indeed, the voice, but seeing no person. But Saul *was raised from the earth; and, ‘though his eyes were opened, he saw no per- son: but they led him by the hand, and brought him into Damascus. And he was there о х Ey де tæ тооғоғо®еи, in the journey, or while he jour- neyed, Hack. This is a case of the Infinitive with the accusative as the subject. IIsgupotgwev avtov pws, light, not as a body, but as an element, flashed around him—as lightning. Byeveto avtov eyytSew. y And falling, having fallen, zzz, upon the earth. The participial rendering requires not the supplementary and be- fore the Aorist zovoe. * Thou and thee are yet regarded as the sacred style, but only retained in worship and worshipful style. We cannot as yet wholly repudiate this usage; but, with the exception of specific prayer or addresses to God, or in his addresses to any person, we presume to dispense with it as à mere spe- cimen of antiquity, no longer to be indulged. The clause is omitted by Ln., Tf., and declared doubtful by Gries.—It is not needed. Indeed, all from oxłņoov vo avrov is omitted by Gb., Knapp, Sch., Ln. Tf. following Erasmus. There is, indeed, nothing gained or lost а O de xvoros ЕЖЕ. to truth, with or without it.—If retained, we omit the article, and render хертоа, spurs or sharp points. ^ From oz4noov, to Aaxzi£eww, has been transferred to this place from ch. 26 : 14, Hackett, Dodd., &e. Westen has pro- duced instances of this proverb from Greek and Roman authors. Kevrea, a goad, Wakefield. Thompson, Wesley, Murdock. Griesbach regards this as a spurious reading. с Alla avaor. But rise up and enter into the city, and that which behooves you to do (to be doing). This verb ex- presses a continuous acting, not an act completed, Lidd. and Scott. Rob. 4 And the men—journeying with him, esoryxecoay evveor— За per. plural, pluperfect—Aad stood speechless. * Еуғодт, aor. 1. ind. pass., was raised up, ab суғіоо. f Avewynevor дето» og Sahumy——perfect part. pass. ; though his eyes were opened he saw no person; yecgayw@yovr'tes, Paul; zergaywyew, manu duco, part. pres., ducentes manu, Beza. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. out sight, and neither did eat nor drink. 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 inquire 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 Ais 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 Jeru- salem : 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 GREEK TEXT. ` и E ил) BA€rr@v, Kat оок eQayev ovde v 10 5 , ^ €TLEV. Hy дє tis рабт 3 ^ > , > , ev ZauackQ ovopare ’Avavias, 5 ^ ^ € , каї etre троѕ avrov 0 коріо EV е и > e N ^ ораџаті, Avavia. ‘О дё eimev, > ` ` , e \ , Гдо? éyw, кирие. ‘О òè коров 4 N 3T iN > ^ , Tpos avTOv, Avactas TopevOntt 2 ` ef \ єтї THY puny THY kaAovuévQv ЕЈ ~ , -Ev0etav, kal Gyrnocov ev oikig , [4 ^ A Гоуда Sadov ovopart, Тароеа. ` ` 7 9 idov yap mpocevxera, P? 5 3 c ^ z э , єідєу év Opapate avdpa ovopare > ГА , , NS Z Avaviay eiaeAQovra kai émiÜévra е ~ ^ © 5 Aé Оо A Ode ava. ein. ЕД у, € ГА Я Атєкр:Өл дє о Avavias, Kv- ГА \ ^ ple, aknkoa ато TOÀÀÓV Tepi ^ ` ГА y ` Tov avdpos тортоо, оса кака ^ е Ў е єтой)сє rots &yiois соо ev `[ероу- , 14 ^ x3 y 3 / oanu ™ кої ode exer é£ovaíav ` ^ , ^ , пара TOV аруҳєрєор, OnTaL srav- NUS и ху , Tas TOUS ETLKAAOUpMEVOUS то OVOLA 5 5 ^ ^ ` [- cov. © Hime 06 трд avrov 6 ГА , © ^ kuptos, llopevov, öre oKevos exAoyns pot во ovTos, TOU ` KAL IX. REVISED VERSION. three days without seeing, and did not eat nor drink. 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. And the Lord said to him, Arise and go "upon the street which is called Straight, and inquire in the house of Ju- das for one called Saul, of Tar- sus: forbeholdheispraying fo ime, and has seen in a vision à man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answer- ed, Lord, I have heard, by many, of this man, how much evil he has done to thy saints who are in Jerusalem. And here he has authority from the chief Priests, to bind all those invoking thy name. But the Lord said to him, *Go, for he is a chosen "instrument for 61 m 1 E And he was three days without seeing. My Blexov, and —habitually, so employed. Hence, as indicative of a class eat not nor drank. To agree with drank it should be the imperfect and not the preterite, the imperfect is yet read eat as well as ale. We eat and drank is still in use amongst our best writers. h Ела tyv бошт, upon the street. Literally, as directions to find houses should be given—Go up on the street called Straight. —-Paulalways prayed, asa Jew. Still I am not tenacious of supplements. tis a fact that he then prayed to Jesus, which he had never done before. “For behold he prays."—-Did Paul, who affirmed, that, * touching the righteousness that is in the law, he was blame- less?— never before pray!! Certainly he- prayed, else he could not have said this, or that he had, as a Jew, “lived in all good conscience before God," even to the day of his con- version. I submit, therefore, that the facts in the case demand the supplement “to me.” “ For behold,” said Jesus, “he prays to me, or in my name.” J Tous extxahovuevovs, thee calling on thy name. Who call; is more apposite to a class. All calling upon thy name—is not so specific—i. e., indicative of a class. These are professionally rather than of an act, we prefer those that call, to those calling. k Hogevw—smogevouat, proficiscor—pergo, iterfacio; often used in this sense, Critica Sacra; go, Thomp., Wes., Penn, Wakefield; arise and go, Murd., Booth. 1 Sxevos exhoyis «ot, a chosen vessel, Murd., Thomp., Booth., Penn, Wake.; Saoraoa, properly to bear up, to lift up, Jos. Ant. 7:11, 7; John 10: 31—to exalt my name. We prefer to carry— It signifieth only to carry," Crit. Sacra. It is rendered to bear, Murd., Wake., Penn, Wes., Thomp. То bear and carry, are used as synonyms in vessels or ships of burthen. Еролиор, in conspectu, coram. Vessel, instrument. We prefer the latter. Vessel, now- a-days, is more appropriate to ships and seafaring life. indicates any kind of instrument.—The genitive use of exhoyes is rather Hebraistie than Grecian. It is a strong ex- pression of the idea—an instrument of choice—rather than a chosen instrument. But we cannot legitimately think that there is any special reference to an eternal, or to a temporal choice, but to the admirable adaptation of the man to the work. However true that doctrine may be, it is not in the premises before us. Both truth and error are weakened by violence, Xx&vos, 62 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 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 Je- sus that appeared unto thee in the way as thou camest) hath sent me that thou mightest re- ceive 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 Damas- cus. 20 And straightway he preach- GREEK TEXT. у ` z , 3 va Вастасо то Ovou« pov €voxrtoy 2 ^ ` , t^ &Üvàv кої BaciAéov, viv Te 3 A ` е £ 16 eyo yap бтобе о э ^ e ^ S CIN, e ` ^ avT@, оса Sel avrOv тер TOU LopajA. , / ^ ovomaros pov mabey. > ^ ` И °АтӯАбє 86 '"Avavías кой ab ce , \ CWA AI ^ e.a AOev eis THY oikiav, кой eriÜels Lu) SAN M ^ 15, ^ єт avTOv Tas Xetpas etre, XaovA M e СА ГА сделфе, о Kvpios атєстаћкє pe, Jobs à 0 opbeis сог év Tj] 00d 7 7рҳоо, ӧтоѕ аа В кої TÀgcÜ9s llvevuaros ‘Ayiov. 18 ` 397 net IEA Kat вобефх атєтєсоу ато Tov офбаЛифь avroð occ Aeri- des, „4 ВЛере тє тараҳртра, кої varras (Вало, 19 Kat ЛаВоу трофӯу evicyvoev. ' Eyé- A e ^ ^ ^ ЕЈ vero дє о LavAos uera TOv ev ^ ^ е Я "d ака parv NLEpaS Tiwas ~ kal evdews €v Tais соуауоуоїѕ ^ M > hy с) зад exnpvooe тоу Хрістор, OTL OvTOS IX. REVISED VERSION. me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will "indicate to him how great things he must suffer on ac- count of my name. And Ananias"went away and entered into the house, and having laid his hands on him, said, Brother Saul, «the Lord, even Jesus, who appeared to you in the way as you came, has sent me, that you may receive sight, and be »filled with the Holy Spirit. And immediately there fell from his eyes, as it were scales: and he received sight s*forth- with, and arose, and was im- mersed: and having taken food he was strengthened. Then "Paul was some days with the disciples who were at Damas- cus. And immediately he 18 ed Christ in the synagogues, that he is the Son of God. , е XN ^ ^ €gTiP 0 vios TOU OcoU. *proclaimed Christ in the syna- gogues, that this is the Son 21 e&- —* m ‘Ya0decko—izxodemuut, premonstro—indico. I will show him, or indicate to him—-is more in harmony with our style. п Annie, went away, hands” on him, Wake.; “laid his hands," Murd. ; “having laid his hands,” Thomp. ; “laying his hands,” Penn; * putting his hands,” Wes.; when he had put his hands, Booth.; and put his hands, Geneva, Cranmer; imposing hands, Rheims; and laid on him his hands, Wiclif. exitens—yecoas—and “put his ° Ingous ó ogÜ'tis-—ó xvoros, per apposition—the Lord Jesus, Wakefield; our Lord Jesus, Murd.; the Lord, even Jesus, Thomp.; the Lord Jesus, Murd. ; * the Lord has sent me, Jesus who appeared to thee,” Wesley. We prefer, the Lord, even Jesus who appeared, ќе. P Filled with Holy Spirit—with eapitals Holy Spirit does not at any time denote а mere spiritual influence, and, in the case of Paul, it was not an ordinary influence that was vonchsafed to him. He was Apostolically a temple of the Holy Spirit, and not merely, as all Christians are, possessed of its sanctifying, comforting influence. But theologically we do not discuss this subject, but only say that according to the text before us it is printed as the Holy Spirit, although anarthrous, and doubtless has reference to his personal abiding, 3 Hagayonua, is omitted by Gb., Ln., Tf. ; xat араотас, is not necessarily rendered having risen. It is by the highest authorities ersurgens. See Thesauros Græcæ Lingus Re- dactus secundum Constantini Methodum et Schrevellii Re- seratus—Concinatus &с. Gulielmi Robertson, An. Dom. 1676. And arose and was immersed—^* on this Hebraistic use of the word see Gesen. Lex. р. 919 "—Hack. Лава» vgogzv, having taken food. r ‘O XavAos. place. Gb., Sch., Ln., and Tf. omit 0 X«v4os in this * Eznovooe. Не proclaimed Jesus (rov Inaovr, Gries., Sch., Ln., and Tf.) that he is—or that himself is the Son of God. “ Не preached Christ, that he was the Son of God”— That “Jesus is the Christ "—and that “the Christ, is the Son of God,” are two forms of the great apostolic proposition, announced, debated, and established in that age. To preach thus, was to announce it, with all evidence, and with all authority. Paul haying formerly denied this fact, gave great prominence and weight to it in his annunciations of it. * To teach” and “to preach” Christ, were technical or professional phrases in that age. They were then regarded as different works; as enlisting soldiers and training them. Тһе znovoom and the дедасх families have neither consanguinity nor affinity. The latter is always teach, the former is always preach, publish, or proclaim. They never ought to be con- ACTS OF THE APOSTLES. CHAP. IX. KING JAMES’ VERSION. 21 But all that heard Aim 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 confound- ed the Jews which dwelt at Da- mascus, proving that this is very Christ. 23 And after that many days were fulfilled, the Jews took counsel to kill him. 24 But their laying wait was known of Saul. And they watch- ed the gates day and night to kill him. 25 Then the disciples took GREEK TEXT. ` и e , отауто дє партєѕ oi Gkovovres Ney > er > e kal ЕЛеуор, Ovx oÛTos єсті 0 , 3 e s ` ` торӣтсаѕ ev Lepovaadnu Tovs 3 ГА ^ 14 ^ EMLKAAOULEVOUS то брома тобто, ` © > ^ > , e кой одє eig Tovro eAcAvOE iva , э X > ^ srk ` дедешерооѕ ротар суал ев apxvepeis; ^ ХабЛоз дє waddAov ^ ` eveduvapovTo, Kal avvéxvve TOUS > ГА ` ^ JovÓa(ovs rovs катогкодутаѕ ev A A B B 70 v Cd яраокф, сорВиВаор Ore obros 3 € h e NS ёст ó Хрістоѕ. P? ws д6 érAg- ^ € и povvTo зјшєраг ikavel, cvveBou- СА e > ^ ^ Aevoavto ot Lovdator &veAetv 3m. > £ ` ^ ГА avrov: ** ёуидот 06 тб Lavaw CRS N > ^ и 7 €emigovÀy avrQv. TapeTnpovy ^ , € z тє Tas mvAas 1иєраѕ TE Kal N e \ и VUKTOS, OT@S отоу GvéAcGt у / ` № 25 ЛаВортеб 02 avrov ot иабтой 63 REVISED VERSION. of God. But all that heard 21 him were tamazed, and said, Is not this he who destroyed those who invoked this name in Jerusalem, and came hither for this purpose, that he might bring them bound to the chief Priests? But Saul increased the more in strength, and "con- founded the Jews who dwelt in Damascus, "proving that this person is the Christ. Now when many days were accom- plished, the Jews consulted to “КШ Шт. But their *conspir- acy was "known to Saul, and they watched the gates,day and night, that they might kill him. Then the disciples *took him 25 founded or substituted one for the other. "The teacher is a д:дасха?оз, and his teaching a Ó:0«z5, or doctrine, whereas the preacher is a nově, and his preaching a хгочуиа, or pro- clamation. These are works sometimes contrasted, at least distinguished in the New Testament. “They ceased not to preach and teach Jesus Christ," or to teach Christ to the initiated; and to preach him to the uninitiated. See also 2 Tim. 1:11. There we find z/gv£ хог «zooroAos ЕЯ», zat dcdaozahos concentrated in one man. Paul was a “ preacher, and a teacher, and an apostle,” sent to the nations. We now have preachers many, and teachers many, and often in the same persons; but no apostles save “ The Twelve? and Paul, who, though dead, are still speaking to us. t E&oravro де xavtes—ekcornui—oremae, obstupesco, ob- stupefacio. Ad verbum declarat—they were extra se esse, Beza, whence the word extacy quasi extra se sit raptus. So percellor or obstupesco ; for the Greek word signifieth, mentem alicujus veluti loco commovere, which the Latin percello doth, Beza. See 2 Cor. 5 : 12. Transported. And they were amazed, Acts 2:7; 8:18; 9:21; 10:45; and 12:16. Amazed, astonished, bewitched—beside one’s self, wondered. So it is rendered in the com. ver., in its 17 occurrences. ч “Disputed with those Jews who understood Greek.” Syriac Version, ch.6:1. The Grecian disciples murmured against the Hebrews. у “Proving that this person is the Christ,” is better than proving that this one is the true Christ. v Арда», to put him aside. То kill him was their scheme. х Ermifovin, conspiracy. Wiles—lying in wait is obsolete. But their conspiracy was known. See Helian 3: 5, 9. Hell. 3: 3, 4, 5. Also Sept. Hist. 2: 22. imp. They watched the gates narrowly, both day and night. Te uae длес, in order that, avehwoe—they might put him aside. Avacgew—here found Aor. 2d Sub., arvele, 3d per. plur.—that they might abolish or destroy him. XE, And sage trgovv, y Authorities for both are about equal, known to, or known by, Saul. We prefer the former. It was not known by him as the means, but to him as the end. z Then the disciples, 4«govres, “taking him by night, let him down through the wall in a basket,” Dodd., Wakefield ; “by the side of the wall,” Bloomfield; through the wall—by an aperture, Ols.; by the side of the wall, Dodd., Wakefield. Ava. Ву a comparison of 2 Cor. 11 : 33 dca must here mean through, 1. e., by an aperture, Bloom.; “let him down in a basket through an opening in the city wall? Ols. 2а Svgidos-—sporta, a basket, a pannier. Some think that sporta was a measure twice as large as cophinus, because Paul was let down in a sporta, Critica Sacra; Christ distinguishes between cophinos and sportas, Matthew 16 : 9, 10. It is also used Matthew 15:37; Mark 8:8, 10; Crit. Sacra.—There must have been an opening in the wall—to justify the use of dca. Xalagavres, lowering him, or letting him down. This event is more fully detailed by Paul himself—* Through a window in a basket was I let down by the wall,” 2 Cor. 11:33. Such windows in walls are noted in the East, Jos. 11: 15. See Aristoph. Vesp. p. 354—379. Athen. p. 214.— There is an engraving of a part of the present wall of Dam. in 0. and H. i, p.110. See also Aristoph. Ves. р. 354 and 379. Athen. p. 214. 64 ACTS OF THE APOSTLES. CHAP. IX. KING JAMES’ VERSION. him by night, and let Aim 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 dis- ciple. 27 But Barnabas took him, and brought Aim to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, aud how he had preached bold- ly at Damascus in the name of Jesus. 98 And he was with them coming in and going out at Je- rusalem. 29 And he spake boldly in the name of the Lord Jesus, aud disputed against the Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Cesarea,,and sent him forth to Tarsus. 31 Then had the churches rest throughout all Judea, and GREEK TEXT. ` ^ ^ ^ vuKTos, kaÜrkav да, то? relyovs, ^ > з xadacavres év omvpiðı. *° Ma- , \ ^ € payevojevos де о MavAos eis Te- A > ^ ^ роосаћи, €meuüro KoAAacOa ^ ^ / 3 Tois paOnrais: kal mavres єфо- ^ ` ` , Bo)vro avrov, и) miorevovres y 3 , и Ort ёсті pabnrns. °' BapvaBas \ > , 3 SN y дє emthaBomevos аутору, nyaye ` N , ^ прох TOUS &7z00TOÀOUS, каї Óuj- + A ^ ^ ^ ynoaro avrois T$ €v TH 00d 5 ^ / y и ede Tov Корор, kai OTe €AaAn- ^ ^ 3 ^ ccv аўтф, каї THs €v Дашаскф > e ГА , ^ » , єторрђохасато EY TQ OVOMATL то? 'Igco0. ” кої jv per aù- ^ / > / TOV ELOTFOPEVOMEVOS kai єкторєоо- e AY pevos ev LepovoaAnp, каї map- [4 ГА 3 ^ , ^ puswCopevos ви TH орорати TOU ^ 9 и Къріоо ’[70`08, * ёЛалє тє kal ГА ` N € соуєё тє. mpos rovs ВАА , е \ \ ста" ot де єтєуєірооу аутор э ^ 30 3 ГА \ L avedel. emvyvovres дє OL > ^ / ЗА > адеАфої KaTnyayov avrov «is М ` , Косарева», kai єЁатєстеэам DEN , , e ` avrov eis Tapaóv. * Ai pev 5 , Й > vy ^ оди exkAnoiat каб odns TAS REVISED VERSION. by night, and let him down through the wall in a basket. But *coming into Jerusalem, he was attempting to attach himself to the disciples; but they were all fearing him, not believing him to be a dis- ciple. But Barnabas took him and brought him to the Apos- tles, and fully declared to them, how he had seen the Lord in the way, and that he had spoken to him, and how he had boldly preached at Damas- cus, in the name of Jesus. And he was with them, com- ing in and going out in Jeru- salem, and preaching boldly in the name of the Lord ‘Jesus, and was talking and «disputing with the Hellenists; but they undertook to kill him. The brethren, having "ascertained this, conducted him into Caesa- rea, and sent him out into Tar- sus. Then the *congregations had peace, throughout all Ju- 26 2 But zragayouevos, Aor. Part. coming (és) into Jerusalem. Exergato, he was attempting, (the imperfect shows a continuous attempt). ‘О Xaevos is omitted by Gb., Sch., Ln., Tf. Kalha- oĴarattach himself—ro«s watyracs, to the disciples, and they were all fearing him (imp. mid. following acc.), not, ztzazevoves, believing him to be a disciple—or that he is a disciple. * Jesus is omitted by Ln., Tf. * “And was disputing with the Hellenists.” These were the Jewish converts who spake the Greek language. The Palestine Jews were called Hebrews. They spoke the Syro- Chaldaic—the Агашаеп—лооз more properly with than against, and more frequently (0 than either. “And he spake and disputed with the Judaising Greeks,” Penn. “А murmuring arose against the Hebrews on the part of the Greek converts," 6:1, Penn. Translators have thus varied, for the sake of placing the same people before the reader in various attitudes. And so did the Apostles in pre- senting the same Gospel facts. Still this is a matter of taste and not of authority. 4 Je, “but come to a knowledge of it,” is in our day and style, better represented by asceriained—for “brought him down to”—conducted him into Cæsarea. e The term zxx4je«« is not found in this book in the singular number applied to a plurality of churches or com- munities scattered over one or more provinces or cities, we, therefore, in this case prefer the com. reading to the read- ing of Ln. and Tf. We have the church of God, the church of Christ, but we have not a church of churches, in apostolic currency. Paul's conversion is here alluded to, as possessing great in- fluence on the churches—both on their peace and prosperity. Ехо вл Ivvorvtros—congregations were multiplied. The idea of national, imperial, or provincial churches is with- out one vestige of authority in all the handprints and foot- prints of the Apostolic writings or labors. The Church of Galatia, the Church of Asia, the Church of Galilee, Samaria, or Judea—of the Jews or of the Gentiles—occurs not once in the Acts, or in any other book in the N. Testament; but we often read of the churches in numerous distriets, Such as the churches of Judea, Samaria, Syria, Cilicia. “Churches of Christ ””—cuurcues of the Gentiles, Churches of Asia, churches of Macedonia, “churches of God,” &c., &c. In all such cases, as already intimated, it is not Church in Greek but ғххдуога, “congregation” or “assembly.” Тһе Church of Rome, of ACTS OF THE APOSTLES. CHAP. IX. KING JAMES’ VERSION. Galilee, and Samaria, and were edified: and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multi- plied. 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 cer- tain man named Eneas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Eneas, 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. 36 Now there was at Joppa a certain disciple named Tabi- tha, which by interpretation is called Dorcas; this woman was full of good works and alms- deeds which she did. 37 And it came to pass in those days, that she was sick, GREEK TEXT. ' Tovdaias kai I aAAatas kai Ха- papeias «хор «ртуть, оїкодо- povpevar kal Topevópevat TO фо- Во rod Kupiov, каї тт) таракАй- сє: тод AÁytov IHvevparos ràn- Oúvovro. 2 ° ETENETO дє Петро» Suepxopevov Sue партер, kareA- Üciv Kai mpos Tovs &yíovs Tovs катоікодитаѕ Avddav. 33 ебре д2 éke avOpwmov twa Aivéav дуорати, e£ éràv Окто karaket- jievov єтї краВВато, o os 9v Tapa- AeAupevos. ** kai eimev aùr® 0 17єтроѕ, Aivéa, iarai сє Худоё; ó Хрістоѕ" avacrnOt кої стр®- cov geavrQ. Kai є0Өєоѕ avéa T) 35 каї eiQov avTOv TAVTES Ol катог- koüvres Avddav kal тор Xapo- vüy, otrives 6пеатрефаю ет Tov ; KUpLOV. ái: “Еу "отту дє vis у pab- тра dvopare TaB0a, À Stepp vevopévn Aéyerat Лорка" афт) с Hv wAnpns вуабоду рте каї eAen oo var ev mole г eye: vero дё év rais 1иёроиѕ éketvaus England, of France, of Germany, &с., &с garded as solecisms. national bride. France, England, or the United States. f Де and zac here should be represented by two words in our language—now and also—and especially as commencing a new subject. E [eos rovs &ytove, not jyeaouevove, ch. 20 : ones, but aysovs, saints. Py A national Church is as foreign to the Bible and reason as a national priest, a national prophet, or a Still more incongruous to speak of a national congregation, as the congregation of Judea, Samaria, Asia, 65 REVISED VERSION. | dea, and Galilee, and Samaria, being edified; and, walking in the fear of the Lord, and in the consolation of the Holy Spirit, they were multiplied. ‘Now it happened that 32 Peter, while passing through among all, came down also to the ‘saints that dwelt at Lydda: and there he found a : certain man, named Æneas, who had kept his bed *eight years, and was sick of the palsy. And Peter said to him, Æneas, Jesus, the Christ, heals you. Arise and make your bed. And he arose immediate- ly. And all who dwelt at Lydda, and Saron, beheld him, and turned to the Lord. Now there was, in Joppa, a 34 36 certain disciple, named Tabitha (‘which by ‘interpretation is called, Dorcas): this woman was full of good works, and of alms *which she did. 1Now it 37 came to pass in those days that ought to be re- use. 32. sanctified | times in the N. T., 2 Aisounvevouern, part. pres. pass., philosophical; being erpounded, too didactical. preted is its radical meaning from Z/gues—Mercury—messen- ger of the gods, classic. infirm persons, a couch is more appropiate, as indicating a state of infirmity—a softer bed. He was paralytic. i 97, relating to the name and not to the person, should be rendered which, or that, of all genders. Madnrova—disciple—an бла heyouevor. The former is more in being explained, too Being inter- Its family, occurring only seven is uniformly represented by interpret, interpretation, i. e., explanation. P 3 > It has been questioned by some, whether dca xavtwy does refer to толор or to бугор understood. We prefer the former, because in Luke’s currency, in some twenty oc- currences in this book, it uniformly refers to places. b EE erov oxtw—out of eight years—from eight years be- fore, during eight years. Ext xgafgavo, upon a cot or small bed; but, for sick and k Qv exotec—which she did, do alms—is not so established as to give or bestow alms. But this is not the solitary subject of the verb. Good works and alms are comprehended. No term can apply to both so well—we can give alms, but not good works, but we can do or practice both. Now it came to pass, in those days, that this This preserves the accusative 1 Eyeveto де. woman, being enfeebled, died. 66 ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. and died: whom when they had washed, they laid her in an up- per chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the dis- ciples 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 shew- ing the coats and garments which Doreas 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, he presented her alive. 42 And it was known through- out all Joppa: and many beliey- ed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner. CHAP. X. THERE was a certain man in Cesarea, called Cornelius, a cen- GREEK TEXT. acbernoacav оту amroOaveiv: pes, " айтти «тка» ev irepoo. 38 éyyUs 06 ovans Av6- dns TH omi), ot нафтай akov- cavres ore Пєтроѕ ёстї» èv ary, бтёотеЛау доо &vüpas пров av- TOV, mapaxahovvres и) Ôkvioa ôrcàbeiv ёо avrQv. 3 avacras de llérpos avvijAOev avrois- òv Tapayevomevov &yyyayov eig TO отерфор, kal TapéaTnTay афто пасо at xnpat KAatovaat Kat eTLOELKYUpLEVaL xvrüvas kal ipd- тій дса ÉmoleL рєт ађтду одса 7 орка. 40 екВоЛои 6 eo m&vras ó Пєтроѕ, Oes rà yova- та mpoonvearo- kai értarpéos Tpós TO сёра, elre, Тавба, aváorņðı. “H O6 voe то? opOarpovs abris: idovoa то» llérpov, avexdOice. * Sods де avryj хера, dvéeatnoev avryv- фор)саѕ де Tovs ayious кой Tas Хурах, тареотуову avr)v (aoa. t yvorTòv д е €yévero каб ANS ths Tommys, kal modXor émíorev- са» emi тоу Kupiov: * éyévero де умерах ikavàs eivat avTOv ёу Tonry тара ти Xipovi Bvpat. s KAL CHAP. X. "ANHP бе ть у é» Kaoa- , TR z e peig ovopate Kopvnàios, ékaTov- REVISED VERSION. she, being sick, died. And, having washed her, they plac- ed her in an upper room. And Lydda being near to Jop- pa, the disciples, having heard that Peter was in that place, sent two men to him, entreat- ing, that he would not delay to come through as far as to them. Then Peter, arising, went with them; whom hav- ing come, they led into the upper room; and all the widows stood by him weep- ing, and shewing vests and mantles, "all which Dorcas made while she was with them. Dut Peter, putting them all forth, kneeled down and prayed; and turning to the body, said, Tabitha, arise. And she opened her eyes. And when she saw Peter, she sat up, and he gave her his hand, and caused her to stand up; and having called the saints and widows, he present- ed her alive. And it was known throughout all Joppa, and many believed in the Lord. And he tarried many days in Joppa, with one Simon, a tanner. CHAP. X. "Now a certain man in Ca- sarea, called Cornelius, a cen- 38 40 42 43 construction and dispenses with the addition of хасап having washed her, they placed her in an upper room. а“ All which.” It is not exactly a supplement. ‘Ода is in the copy of the approved Greek text ^ de, now—(7v is omitted by Gb., Ln., Tf). Tt is un- necessary, and redundant; a certain man in Cæsarea, (ovo- шале) by name, Cornelius; ex олег tys zahovuervns Trahixns, ad literam, of a band the called Italian, or that being called the Italian. But this, too, is not our present vernacular. We would now say, of a band called the Italian band. We have a rule applicable to this case, of high authority, in a very learned tract, called * Constantini Rhodocanacidis Chien- sis Tractatus De Articulis?; appended to some editions of Wm. Robertson's * Thesaurus Grece Lingne,” printed Can- tabrigize a.p. 1676.—Rule 2d. Nomen substantivum seu appel- lativum si conjunctum habet adjectivum erigit articulum ; ita tamen ut si adjectivum. preponatur, unicus articulus ipsi pre- fixus sufficit. Vide Demosthenes pro Corona. Others resolve this case so as to read, of a band, that called the Italian, which would make this clause unnecessarily parenthetical, and redundant. ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. turion of the band called the Italian band, 2 A devout man, and one that feareth God with all his house, which gave much alms to the people, and prayed to God al- ways. 3 He saw in a vision evident- ly, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Jop- pa, and call for one Simon, whose surname is Peter : 6 He lodgeth with one Simon a tanner, whose house is by the sea-side: he shall tell thee what thou oughtest to do. GREEK TEXT. тарҳтѕ єк ameipns TNS KadoupE- > ^ > ` b vns Iraks, evoeBnS kai , M S ` ^ Qo(govuevos rov Өєоу avv таит ^ 4 ^ ^ 5 TQ окф афтод, поду тє EAEN- , ` ^ ^ ^ Hoouvas тптоАЛаѕ TQ Лоф, kal , ^ ^ / дедшеиве Tow Oeod діатартоѕ" * elder ev opapare Фауероѕ, á oel ро» evvatny тӯ прера» &yye- Лоу ToU Өєод єісєАбоута mpos 344A / ^ «vTOV, Kal eurovra avrQ, Kop- , e \ 2 ГА э ~ ие. О дє OTEVITAS Bure Kal срфоВоз yevópevos eie, T €OTL, кирие; eime 0 adt@, Аі птросєоҳсї cov kal at éAenwoov- , ГА vat cov aveBnoay eig рости , ^ ^ 5 ^ vov évorriov ToU Oeod. | Kal иби / > > , ЕА ^N meurpov eis ’[оптпуи avdpas, кой 4 , ^ > e^ neremepau Xipova 05 émkaAet- Я s tae llérpos: 9 obros fevi(erai z ГА С пара тол Zipovi Ворсєг, Ф сти LEE A и Ф oikia mapa Oadrdacocav- ovros / ^ AadAjnoe oor ті сє дє? TOLELY. REVISED VERSION. turion of the band, called the Italian Band, a devout man, and one who feared God, with all his family, who gave much »alms to the people, and "prayed to God continually ; he distinctly saw in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cor- nelius! And when he *looked on him he was afraid, and said ; What is 16, Lord? And he said to him, your prayers and your talms are come up for a me- morial of you before God. And now “send men to Joppa, and call for one Simon, whose sur- name is Peter. He*lodges with one Simon, a tanner, whose house is by the "sea-shore. Не will tell you what you ought 67 ° EvoeBns, a pious man, Booth., Thomp. Religious, Rheims, Wiclif. Devout, Penn, Tyndale, Cranmer, Geneva, Wakef. Righteous, Murd. Devoted, or devout, is more expressive. It is, in its four occurrences, com. ver., once godly, and three times devout. P Jowov те ehenpoovvas по ас, alms always, com. ver. oc- curs fourteen times, yet doing alms is not in our currency, while giving alms is popular. a Acouevos tov Oeov, beseeching God, asking of God, and was praying to God. Praying evermore, Wic. Pray’d God, Tynd., Cran., Gen. Always praying, Rheims. Prayed to God, Wes., Booth., Penn, Thomp., Mur., Wakef. * Ev боаиате. Literally in vision; but all versions have a vision, and that with propriety, too; inasmuch as a particular vision is referred to—besides, “in vision”, is generic and ab- solute, which in this case Ter not us true. Cornelius! Vocative simply, rather than interrogative. 5 O de atevioas, and steadfastly looking; or, when he had fastened his eyes upon him. Such is its currency in the N. T. When he looked, or earnestly gazed upon him, he became terrified, or was affrighted. t Ai elenuoovyas, alms, or alms deeds, in all versions, except Thompson’s, in which “ acts of benevolence” is used; but this is too general. " Meraseuwat, send, or call for, com. ver.; the former is preferable. In all versions it is represented by one or other. у Obros Écvi£eros, ind. pass., is being entertained ; with us, lodges with, obvos haknoet aot те ae Jee лог, omitted by Gb., Sch., Ln., Tf. It is, however, the end of the mission, the pur- pose of the call. Обтог, this person, is more definite and emphatic than he, though frequently so rendered. In emphatic cases, this, or this person, is most eligible. «Не shall tell thee what thou oughtest to do "—o$ros hadnoce oot vt oe See moreww—is repudiated from the text by Gb., Sch., Ln., Tf. * Пара Fahaooay, literally, near a sea. This appears a very vague direction, especially if we insert, as a prefix, our indefinite article. In this case this would seem inapropos. Near sea, near lake, near home, near town, are our familiar formulas; not near a sea, near a lake, near a home, near a town. Hypercriticism stands reproved in this, as in some other cases, in the insertion of our indefinite article where the noun is anarthrous in Greek. These are beacons not to be disregarded. But again, “near sea” is idiomatic of “the sea-shore” or “ sea-side,” for which we sometimes have maga tyv Palacour, near the sea, that is, of course, a special sea an every case. , KING JAMES VERSION. 7 And when the angel which spake unto Cornelius was de- parted, he called two of his household servants, and a devout soldier of them that waited on him continually ; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 On the morrow as they went on their journey, and drew nigh unto the city, Peter went up upon the house-top to pray, about the sixth hour: 10 And he became very hun- gry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth : 12 Wherein were all manner of four-footed beasts of the earth, GREEK TEXT. T (25 86 amndOev ó &yyeAos 6 AaAdv TQ Koprnriw, povncas био Toy oikerGv адтоб, kal стра- татту erep TOV Tpockapre- роутер ойто; 8 каї eEnynod- pevos ато dravra, атєстєАєу avrovs eis ryv “Топтуу. ° TH де éravpioy odovropovvrav ёкєі- vov Kal Tj поле €yyiovrov, aveBn Ilérpos ет то bapa mporeveac Oat, тері opav ёкттрр. 10 eyévero 0 тростєоѕ kai lede yevaaaÜar TapacKeva- Covrov дё éke(vow, émémeoev ёт avrov exatacis, || кой Üeopet rov ovpavoy avegypévov, кой Варои èr avrüv скєйдѕ ті ws одоти peyadny, rTéaaapouw ар- Ҳай Sedepevor, каї каберерох eni TS is: 12 еф Umi)pxe парта rà тєтратода THS pHs kal ката ACTS ОЕ THE APOSTLES. CHAP. X. REVISED VERSION. to do. And when the angel 7 who spoke to Cornelius was gone, he called two of his do- mestics, and a devout soldier of those who waited on him; and having *fully related all s these things to them, he sent them to Joppa. yAgain, on the 9 next day, while they were on their journey, and drew near the city, Peter went up ‘on the house-top to pray, at about the sixth hour. And becoming very hungry, he*desired toeat. Now while they were preparing, he fell into a ^trance, and «saw the heaven open, and a “certain vessel descending to him like à great white sheet, bound to- gether at four corners, and let down to the earth; in which 12 were all kinds of four-footed animals, and wild *beasts, and 42051 «uos, ав sand, not as а sand on the sea-shore. The same law that would justify a sea-shore would here justify a sand, which of course would not be innumerable ! х E&Snynoauevos, fully related. Literally, exegetically de- veloped. Y de, again, on the next day. Ze is here continuative, well represented by, and, generally, but when reiteration is implied, again, with us, is more in our idiom. * Literally “onto”, but not in our educated currency. It is not found in Webster, but is in Worcester. Went up upon is too pleonastic. We prefer ascended, ascended the house- sop. Septuagint usage is in favor of the term, building. Flat roofs were more in use then than now. The term roof would be apposite, if more in our currency. Garret would be its Scotch representative—house-top leaves the place where, with us, as the original presents it. * He was desiring is too indefinite, too continuative. At the end of his prayer rather than during it, he desired to eat. de will suit either rendition. With us, and is not necessarily continuative, any more than хог. Both are sometimes so, The next verse indicates an event of hunger—he desired to eat, The sense of hunger greatly awakens the sensorium, and, appositely to the occasion, he fell into a trance, in ае. with the keen demands of appetite. > Exoraots, an ecstasy, literally, standing out of himself. His outward senses were no encumbrance to him. He gazed, as a spirit disembodied, upon the scene before him. с Ocwoe. Не, literally, theorises, considers with emphatic attention. It is a sort of historic present, and might be rendered, he fully considered, or contemplated the exhibition, the scene. But the action, being continuative is properly present to his inspection, but it is told in the imperfect tense, and, therefore, saw is admissible. Ооз», sheet or cloth; occurring only twice т N. T., and represented by sheet, we prefer it to cloth. Sheets are often joined at the four corners. This is more definite, and larger than оозго», which may be any sort of linen cloth, as used elsewhere, five times referring to the envelopes of the Savior's corpse. In Homer's Od. 7. 107, odor indicates fine white linen of any size, sheet or sail. 4 Susvos te ws оору играй» tecoagaw, omit. by Ln., Tf. * Ка та Inova is omitted by Ln., Tf., but according to Gb. it is a probable omission, and е be in the text. ‘Yanoze, third sing. imp. of їлаохо, to begin, to start, to arise or spring up. Hom. Od. 24-286. Arch. Cho. 1068. Dem, 408. 22. The whole scene represents a new creation, springing into life. It is remarkable that Wiclif, Tyndale, Cranmer, Geneva, and Rheims, as well as the common version, omit the article four times occurring in this verse. So do Murdock, Wak., Wes. KING JAMES’ VERSION. and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or un- clean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from GREEK TEXT. ^ , ^ ^ e ^ ^ A та бура koi Ta єртєта Kal та 7zerewa, тод ovpavod. 13 kai éyé- ^ ` CM > ^ vero форт Tpos avrov, Avaoras, ^ и ПЕтре, бсо» kai gaye. “‘O ^ , 5 ^ , бе ITérpos eire, Maps, коре" е > £. ЕА ^ ` от: оббетоте єфауоу Tay коор ^ vA 5 ` 7 акадарто». 1 Kai por) Ta- 3 , ` Э. N ^ e Atv єк Oevrépov Tpos avrov, A 0 Ө ` э 6 z ^ M , eos єкабдарисє, со uy koivov. 16 ^ Nd и Dind , ` Tovro дє éyévero єтї Tpis kal и , ` ^ пал» avednpOn то скєдоѕ eig ` , Tov ovpavov. 4 ^ ^ + И *Os де év éavrQ Sinope 6 Пё yx » Ro eh ^ 18 érpos, TL QV €t TO Opapa O Eide, AS M e; 537 as 5 и каї 100%, ot avdpes ot апестаЛие- ACTS OF THE APOSTLES. CHAP. X. REVISED VERSION. reptiles of the earth, and birds of the air. And there came a voice to him, ‘Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten *any thing com- mon or unclean. And the "voice said to him again, a second iime ; What God has cleansed, that call not you, common. This was ‘done thrice, and the vessel was taken up again into the heaven. Now as Peter was ?ponder- ing in himself, what the vision which he had seen could mean; behold the men who were *sent 69 13 14 15 17 and Booth. Penn twice omits it. Thompson gives it three times, omitting it only once. It should Вахе been either always omitted or always given, so far as any relevant reason appears. Г Avaotas, aviotnuc is a favorite with Luke. He employs it 72 times in his writings, while all other writers in the N. T. employ it only thirty times. It is idiomatically, with him, of the effect of an imperative, when coupled with an imperative, as, having arisen, Peter, slay, and eat. Peter, rise: slay, and eat, It is so translated, arise, or rise, by all the translators from Wiclif to Thompson and Boothroyd. Twouc is of great latitude in sense and currency—do, make, be, fulfill, come, come to pass, happen, seem, arise, be- come, befall, perform, wax, being assembled, continue, marry, &с., &с. It takes its meaning from its context, or contact with other words. It seems to be a very general representative of its associates, especially in N. T. currency. Its special mean- ing is in its special contert. Its latitude is equal to our auxiliary be, though not its proper representative. In this passage it seems more contextual to understand eyevero than вле, because the voice had not before said, “what God cleansed,” but “arise, slay, and eat." It now says, ov um zowov—* Do not you account impure,” Bloomfield; “as common," Rob. Hesych.: шу xowov un axatagroy heye. It also means to pollute, profane, or desecrate, with an accusative, as in Acts 21 : 28. € Hav, quodvis, any thing whatever, impure or unclean. в Kat porn лай», literally a voice, as before, yet, with the exception of the Rheims, Wakefield, Thompson, and Murdock, all English versions make it definite on the assumption that it was the same voice before heard. This is our idiom in such cases. ! Tovro de eyeveto ext toes, now this happened thrice; or was done thrice, in our idiom, exact to the text.— Ели rois, to or into three, exactly represented. According to others, “reproduced three times,” but this is not the fact, for this would be equal to four editions of it, the first reproduction being the second copy. Ludus is, by Ln., Tf. substituted for лале, immediately, for again. So Alf.: es tov oveavor, into the heaven. : 425 de,—commencing a new paragraph—literally, now as, tantamount to while; because it was a continuous exercise, not a transient act of his mind. ) 2іалооғо, twice rendered perplexed, and three times in this book, doubt and doubted, com. ver. which is its whole currency in this book. Doubt, and doubting imply delibera- tion. 2:алооғо is represented by hæsito, ambigo, sed signi- ficat interrogare seu inquirere cum dubitantione atque admi- ratione. Lorin in Acts 2: 12. Critica Sacra. Vox hæc Lucze attonitam quandam admiratione significat. Acts 2:12; 5:24; 10:17. Grotius in loco. Crit. Sacra. We therefore prefer pondering, because of its generic sense, as covering the whole area of Luke's statement, and especially because he was in doubt as to the meaning of his vision. k Алёотайигтой, part. perf. passive, exegetically those having been sent, but with us those who were sent, or those sent, fully indicate the fact of their previous mission, with regard to their present appearance. Еле tov ztvÀovae, atrium vestibu- lum, porta, janua, with one exception always rendered gate in N. T. com. ver., once only porch. Iv4n, its radix, is always in N. T. rendered gate. In classic Greek, a gate-way, a gate- tower, or a gate-house. Poly.4. 18.2. Luc. Hipp. 5 &c. Luc. Nigrin. 23, an antechamber. The 12 gate-houses of the apo- calyptic city for the accommodation of the angelic porters, is a representative idea. In Acts 12 : 10 we have zz» dveay vov zvÀAovos, the door of the gate-house, the place of inquiry. 70 ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. Cornelius had made inquiry for Simon’s house, and stood before the gate, 18 And called, and asked whether Simon, which was sur- named Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get ? thee down, and go with them, doubting nothing: for I have sent them. 91 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek : what is the cause wherefore уе | are come? 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, 1 Simon’s house. GREEK TEXT. aN ^ т Й , vou ато ToU Коритлћ!оо, dueporn- \ , 3 / сарштєѕ THY Омар Liwwvos, ETÉ- 3 ^ ^ стрсау én Tov gvAQva: k / , 2 > Z davnoavres ervvÜOavovro, eu 2i- «85. , и > pov o Єтікаћооиєроѕ ЛТЕтроу ev- , ^ M ГА Gade бей (ети. ' Тод. 8€ Пе Tpov evOvpoupevov тері тод ора- ‘patos, eurev avrQ то Lvedpa, "доо, avdpes трах Gnrotal сє > ` > ^ и ` аЛЛа арастаѕ KaTaBnO, Kat , N \ Topevou соу avtois, pyåév ĉia- , , DUA KpivOjevos* диоти EYO атєстаћка , 9 ^ \ , avrovs. “ KaraBas dé Иетроз ` ` M ` троѕ TOUS avdpas TOUS атєстал- у ` ^ т ` pévovs ато тоо KopnvaAiou Tpos PEN 5 5 \ 3 ГА > ^ auTov, €eUrev, lOov, €yo ciut ov ^ , e A , (ртєітє" тб т airia Ó nv Tape- 22 ео 3 = / OTE; ot дє єітоу, KopynAuos ` єкатортарутѕ отр дколох Kat , N ^ , poBovpevos rov Ocov, uaprvpov- Г ` с/ ^ pevos тє Uma 0AÀov TOU eÜvovs ^ > , 3 ГА € ` TOV Lovdaiov, expnpatic@n ото ауу» ayiov, peramepnpac bat сє cis TOV OlkOV avr On, кої &KOU- ca. рурата тара gov. 23 Еіска- Y Gt REVISED VERSION. from Cornelius, having in- quired out Simon’s ‘house, stood at the gate, and calling, they asked, whether Simon, surnamed "Peter, "was lodging there. While Peter ethought attentively of the vision, the Spirit said to him, Behold three men are rseeking you. Arise therefore, go down aud accompany them, doubting nothing, for I have sent them. aThen Peter went down to the men, and said, Behold, I am he whom you are seeking. What is the reason for which you are come? And they said, Cor- nelius, the centurion, a just man, and one who fears God, and of good report among all the nation of the Jews, was instructed from God, by a ho- ly angel, to send for you into his house, and to hear words of you. ‘Then, calling them 23 22 It is here oexca.—See note t, below. m Surnamed Peter. It depends on the translation of Mat- thew 16:18, what should be the translation of Petros here.— If Matthew 16: 13-18 be translated, as in my judgment it ought to be, it would read as follows, v. 16—“ And Simon Stone answered, and said, Thou art the Christ, the son of the living God.—* And Jesus answered and said to him, Happy are you, Simon, son of Jonas: for flesh and blood has not revealed this to you, but my Father who is in heaven. And I also say to you, that you are called а ѕтохе, and on this Воск I will build my church, and the gates of death, or the grave, shall not prevail against it." Then, in this case, it should be ren- dered, “ Surnamed Rock.” This version would be fatal to popery, to all who read it, with an honest heart, in our yernacular, and in our opinion it would be a faithful expression of the original. And can there be, or should there be, a special law for translating any word in this book? Do not the context and the scope of the pas- sage demand this? We may add, that Jesus may, in all probability, have alluded to the fact of his calling him stone, when he was known only by the name, Simon—n anticipation of his confession, he called him Simon Stone—or, if any one prefer it, Этмом Воск. For to Cornelius, Gb., Sch., Ln., Tf. have «vro, to him. This appears preferable, merely because there is no other person introduced. Not was departed, but departed = azn/- ғр. п Zevlerar, is being entertained there; rather too formal, though in good keeping with modern usage—resides ires dwells there, is probably more apposite both to ancient and modern use. ° For exdugovuevos Gb., Sch. Ln., Tf. substitute dredo- uovusvov, carefully considering megi about or concerning the vision. P Tovs amtaraAusvovs ало Kogrnhtov лооѕ avtov, omitted by Gb., Sch., Ln., Tf. Zrrovo: oe, pres. ind. act., are seeking thee. Tis 7 arrea Óc Zr лаоғоте ; what is the motive through which you are approaching me? Атга, ratio, reason or motive. a 27е, then, connecting the time and the speech. г Qv», in this case, is more appositely represented by then. Peter is not found in the approved text in this verse. It is ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Cesarea. And Cor- nelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up: I myself also am aman. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an un- lawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man com- mon or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, GREEK TEXT. Q ` 3 Àcoápevos оду a)roUs é&dvce. ^ A3 , e и 992) A Й дє єтаур:ои 0 П, érpos EERAGe суу avrols, Kal Ties TOV QÕEÀ- ^ ^ ` ~ > ГА ^ pov røv ато ths L omms соу)" Gov афт. °* kel тӯ ётарр:оу e ет Gov eis тур Коиоареюл 0 de KopynAuos и прообокфи av- ` , ^ TOUS, CUYKAÀETAHEVOS TOUS TUY- ^ e ^ ` э yeveis атой Kal TOUS avayKaious pidous. h. 5G M , ^ ? 405 дє eyevero etre Oety тои Петро», avvavrijmas avr ó Kopvýňios, meray ёпт? Tovs To- das mpocekUvgaev. “8 ó de Té- Tpos avrov yyeipe Aéyov, Avd- > \ JN , oTyÜr k&yo avros адротоз ег ” Ка ovvojuAGv avrÓ > cs AN £x eio Ле, kai evpia ke, avveAyAv- СА ` э N Goras ToAAÀoUs, * ёфу тє пров э € ~ ЕЈ ГА € avTOUS, “Уре єтістасдє ws > , СА 3 > У > , адєштоу eat ардрі 'Lovdai@ ^ ^ > колАас дог 1) mpocepyerOar &A- СА мэ ХЕ N A AoUAo* kai euor ó Geos ake ГА ` ^ C Seco z pndeva kowov 3) акадартоу Aé- » ` э yew avO porov: 29 o kai avav- TIppyTes jov петатерфбев. muvOavopa оби, тбл Aóyo HETE- méuparhé pe; 9 Kai о 0 Kopvý- Atos фт ' Amo reraprns "uépas HEXpL тат Ts opas Про», vy- OTEVOY, каћ тр evverny Фра» Tpogevxopevos €v TQ оїкф цоо" REVISED VERSION. in, he entertained them. And on the next day Peter went with them, and certain breth- ren from Joppa accompanied him. And on the next day, he ‘entered into Caesarea: and Cornelius was waiting for them, having called together his kindred and intimate friends. Now,as Peter was entering, : Cornelius met him, and falling down at his feet, he wor- shipped him. But Peter rais- ed him up, saying, Stand up. I myself also am a man. And, conversing with him, he went in and found many assembled. And he said to them, You well know it is unlawful for a man, who is a Jew, to associate with, or to approach one of another nation; and yet God has shewed to me that I should not call any man com- mon or unclean. And there- fore I came without objecting, as soon as I was sent for. I ask then, for what purpose you have sent for me. And Cornelius said, Four days ago, I was fasting till this hour; and at the ninth hour I prayed in my ‘house, 71 30 evozaheoauevos, then calling them in, he entertained them. owe denote two distinct institutions. The former a greater» Lodged them is not equal to e€ewoe, from £ew«Co, hospitio recipio. * (EwonAO'ev not ото», Ln., Tf.), he entered into, ete., Littleton, in his celebrated Dictionary, expounds a necessarius, a par- and eraeyzetovs quove, literally necessary friends. ticularly engaged person. t Oos, owa. These words frequently occur in the Chris- tian Scriptures; both are translated, com. ver., house, house- hold, home. Some late writers have assumed that o:xos and or more respectable house than the latter. Such as a master’s The former, огхоѕ, as indicating a family of adults and infants; the latter, a family of servants, with or without infants. They contend that both in the Septuagint of the Old, and in the We On the contrary, house, compared with the dwelling-place of his servants. Greek of the New, this distinction in their use obtains. have found no authority for this difference. we have found that both terms are used in the Christian Oracles to indicate one and the same house, or family. For 72 ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. a man stood before me in bright clothing 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and eall hither Simon, whose sur- name is Peter; he is lodged in the house of one Simon a tanner, by the sea-side: who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respect- er of persons: 35 But in every nation, he that feareth him and worketh righteousness, is accepted with him. 36 The word which God sent GREEK TEXT. NS ` x AN EA ЕЈ z , kal iQov, атр єстт EV@TLOY pov év éa Oir. Aaprpa, ?' Kai dot и €oUn Maps qnte Kopvýň, eiamkova On gov 7 тросєоҳт, kai at eAenpoovvar cov Єштадђсоау €vomiov To) ^ 2 $ , Ocov. * терро oiv eis Tor- 4 ^ Tv, kai perakaAeo a, Хіроуа os , ^ , Ф , єтікаЛєітои Петров" otros Eevi- бетаг €v ока Xípovos Bvpoéws тара баЛасса» òs парауеоре- vos AaAnoe со. 7? E£avrys 5 v 74 ^ оду сперма троѕ сє со T€ ka- ~ 3 , , AOS ETOMTAS mTapayevopevos. ^ ӯ ^ € ^ ЕЈ , vuv оду TaVTES Nels EVOTLOV ^ ^ ГА ^ ToU Өєо0 mapespev akovoa p: ^ , парта та TpocTeraypéva сог ` ^ ^ vro ToU Өєоо. ^ ` , * ' Avotéas 02 ITérpos то oTo- 5 > Bs , pa emrev, Er aÀw0üetas kara- / a ЕА AapBavopat, OTL оок воть прос- , e ` > > э отоћ№уттуѕ ó Oeos, ? arr èv N uM, € , и торті €Over 0 poBovpevos avrov СА , кой épyaCojevos dikacoovyny, ^ LEE] ` ГА dextos ато ёст. *° тоу Aoyov REVISED VERSION. and behold, a man stood before me, in bright apparel, and said, Cornelius, your prayer is heard, and your alms are had in remembrance before God. Send, therefore, to Jop- pa, and call here Simon, whose surname is Peter. He is en- tertained in the house of one Simon, a tanner, by the sea- shore ; who, when he is come, will speak to you. Immedia- tely, therefore, I sent to you, and you have done well that you have come. Now then, we are all here present before “God, to hear all things that are commanded you by God. Then Peter, "opening his 34 mouth, said, In “truth, I per- ceive that God is not a *re- specter of persons; but, in every nation, he that fears him, and works righteous- ness, is "acceptable to him. You know the ‘message, 36 33 35 example, Paul calls the household, or family of Stephanas both an o:xos, and ап octa.—Luke, in his Gospel, ch. 7 : 6, calls the centurion’s house an oa, and in v. 10 it is called an 04х05. So of Jairus house. In Luke 8:41 he calls it oos, and again v. 51, he calls it ocea. Mark, in his Gospel, calls this house an ого, ch. 5:38, and Matthew calls it omia, ch. 9:23. Inthe parable concerning a house divided against itself, recorded by Matthew, Mark, and Luke, in the two former it is called owa, and by Luke it is called ovzos, ch. 12 : 39 But stronger still, the same house, in the same verse, is called both ozxos and oce, Luke 10:5. “Into whatever house you enter, say, Peace be to this house.” We need not further ex- pose the frailties of some critics, who in the present century have so largely written and justified their dispensation of Christian ordinances on the presumption that these two words represent two distinct households. “ For Qeov, regarded as more probable by Griesbach, Lach- mann prefers zvgcou as the more probable reading. Either of them is equal in authority. Та лооотетаумека, part. perf. pass., the things which have been prescribed, or commanded by God. " Then Peter avoras vo отоми, opening his mouth, said. This form is more explicit and direct, and dispenses with the conjunction and, which has no representative in the original. х Ел’ ahnDevas. Literally upon truth, as, “upon my word.” But this is in bad taste among us. “Of a truth,” is obso- lete, far-fetched, and incongruous with ez. Its more common representatives in our language are in, ол, upon. In truth, ex айтка, is peculiar to Luke in the N. T. In truth, is analogous to our, in fact. We prefer on all the premises, “in truth I perceive.” х Tooowmodnzrns, qui accepit personam. James 2:9. лоооо- ztoÀny«a, faciei acceptio, Col, 3 : 25. “The outward state ог condition of men, i. e. country, sex, state of life, riches, wis- dom, learning.” Critica Sacra. У Aextos avt, acceptable to him, Dodd., Thomp., Rheims ; acceple to him, Wiclif; accepted by him, Wakefield, Wes., Penn, Boothr. ; with him, Маг; acceptable to him, Hackett. * To énua, verbum dictum, factum, mandatum, sententia, sermo, res, negotium. Both in Hebrew and Greek, word, is used for, a thing, or matter, Crit. Sacra; res factum, manda- tum, sermo, Rob.; things, Acts 5 : 32 com. ver. Luke 1: 37; ACTS OF THE APOSTLES. CHAP. X. 73 KING JAMES’ VERSION. unto the children of Israel, preach- ing peace by Jesus Christ: (he is Lord of all :) 37 That word, I say, ye know, which was published throughout all Judea, and began from Gali- lee, after the baptism of John preached ; 38 How God anointed Jesus of Nazareth with the Holy Ghost küptos. ae pu&ev ' Iovves- GREEK TEXT. òv azéoTeiAe Tots viois Iopaņà, evayyeAcCopevos ртуть дий Tn- сод Хрістоў, obdros оті TráVTOV bpets оїдатє TO yevo- pevoy pipa каб bAns rìs Tov- dalas, apEdpevov ато ths Ta- Лоис, pera то Ватто 0 ékh- SON, ` € E 4 ТЕ. ато Na(apér, ws €xpuev avrov ` и 0 Oeòs Пьециати “Ayi@ kal ðv- REVISED VERSION. which he sent to the children of Israel, preaching peace through Jesus Christ, he is Lord of all;—you know that 37 ‘message which was pub- lished throughout all Judea, beginning from Galilee, after the immersion which John preached ;—concerning Jesus 38 of Nazareth ; how God *anoint- ed him with the "Holy Spirit 38 ° Incouv TOv 2:15-19; that message which he sent, Dodd. This I prefer to any other representative of буша in this case. We have our messages from kings, and councils, and governments, and they are all óz;u«r«, words of significance, and words of authority. Jesus is the messenger of the everlasting cove- nant, and the Gospel is the message of God to a world in rebellion. It is a message of peace, a word, or message of reconciliation, published not to Jews only, but to Jews and Gentiles. * Eyowey avrov, christed, or anointed him, empowered him. Д > IIysvuevt Ayu xat долан, not with а Holy Spirit and a power, but with the Holy Spirit and power abso- lute. A holy spirit and a power are wholly indefinite, therefore incomprehensible. Тһе history of Jesus Christ has been written, but the history of the Holy Spirit has neyer been written. The Holy Spirit represents not a spirit of God, nor an angel of God, but all Divinity, and Divinity too, in all its grandeur. But it appears in numerous and various manifestations, in Creation, in Providence, in moral government, and in redemp- tion. But all these, works one and the same Spirit. “Ву his Spirit he garnished the heavens, and formed the crooked serpent,” or the milky way, Job 26:13. “Thou sendest forth thy Spirit and thou renewest the face of the earth,” Ps. 104: 30. But these he consummates by the winds of heaven. So by his word, the breath of the Lord, his Spirit quickens us. TIvevua Aytov,in its anarthrous form, is found in the con- ception of Jesus, Matt. 1: 18; 1:20. Again in his promised baptism in avevware zee aver, Matt. 9: 11. He also cast out demons zvevuate Osov, Matt. 14 : 28, etc., ete. In the triune manifestation of God there is a Father, a Son, and a Holy Spirit, and these are, essentially, necessarily, and absolutely, Divine. As there are no degrees in absolute humanity, so are there none in absolute Divinity. These are the elements of all true criticism and interpretation of the oracles of inspira- tion on this most mysterious and Divine theme, as we con- ceive of them. Ilvewuuert Ayu. See ch. 1:2, note e. To our previous remarks on this subject we would add as further exegetical and confirmatory : In this Book of Acts we find vevua Aytov twenty-two times, and in the whole Christian Scriptures ninety-two times.—The Book of Acts is, therefore, emphatically the book of the dis- pensation of the Holy Spirit. It is ninety times translated in the common version of the Christian Scriptures Holy Ghost, and twice Holy Spirit. It should be uniformly Holy Spirit. Luke, in his Gospel, introduces it twelve times—while, in all the other historical books of N. T., it is found only fourteen times. Matthew, in his Gospel, introduces him, and that, too, in refer- ence to the creation, or generation and baptism of Jesus, in the anarthrous form, ch. 1: 18, 20; 3:11. So, also, Mark in his Gospel, ch. 1: 8. But after this, in the absence of Aysor, they both prefix the article, and thus he, who is first introduced as Ivevua Aytor, is immediately designated то zevua. Luke also, first introduces him vevya угор, ch. 4555, and, again, in v. 25, with regard to Christ's conception, he ap- pears as Ivevua Ayrov, and, again, in reference to baptism, ch. 3:16. John the Baptist says of him, “he will baptize you in Holy Spirit and in fire”. And John, too, when he first introduces the Holy Spirit, and intimates his baptism, presents him in the same anarthrous form, ch. 1:33. So, all the Evangelists in their Gospels in- troduce him. And, in this Book of Apostolic Acts, when first introduced, both in giving instruction to the Apostles, and in reference to baptism, ch. 1: 2, 5; he is presented as Hvevwa Aytor. After being thus so systematically designated in reference to his birth, baptism, and mission, as simply and absolutely IZwev- ua Aytov, he is occasionally, indeed often, being now well known, styled то zvevua, то mvevua Aytor, and то mvevsea то ‘yoy. And all this in good taste, and in conformity to the Biographies and Histories of that era. It is, therefore, a gra- iuitous criticism to assume that JZvevu« Яуго» does not al- ways indieate, in reference to this glorious personality, the same definite Divine personality into which, or into whose, name, equally with that of the Father and the Son, all Chris- tians are immersed. We thank God that we can have the full 74 ACTS OF THE APOSTLES. CHAP. X. i ae Se SS SS Se E rend KING JAMES’ VERSION. GREEK and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 74 ^ ^ > ^ ^ váuet, os OujAOev evepyerov kai э 7 и ^ i@pevos TavTas TOUS катадира- ГА (ERN ^ А стєооџёооѕ vro TOU д:йВоћор, с? e N 5 > > ^ 39 ^ OTe о Ocós Hv per avroð ~ kal TEXT. REVISED VERSION. and with power; who went about, from place to place, doing good, and healing all that were oppressed by the devil; for God was with him. assurance of understanding, that ZZvevue Ayr, like Jesus Christ, is the divinely-established designation of the Christian’s Advocate and Sanetifier. We may further say, on all our premises, that ZZrevua Aycov is nowhere in Holy Writ used as applicable to any Christian man, however sanctified and adopted into the family of God. It is an appropriated name—as much as Jesus is in the New Testament, or as Joshua was in the Old. We have many bap- tists now-a-days, but no John the Baptist. The Hebrews had many Christs of the house of Dayid and of the house of Aa- ron; but now both Jews and Gentiles have but One Christ; —and, therefore, he is тне Curist—the only Christ of God, emphatically, the Lord’s anointed. Again, and finally on this topic;—We are never said in the Christian Scriptures to be baptized in the Holy Spirit, but uniformly in Holy Spiri. We haye three baptisms set before us in the Christian oracles :—a bap- tism in water, in spirit, and in fire. They are in the Greek Scriptures uniformly anarthrous, and not in the water, in the fire, in the Spirit. We may be baptized in Holy Spirit, in water, or in fire; but not in а Holy Spirit, in а water, or in a fire. Again, every person is said to be baptized into some- thing as well as ¿n something. Hence the Apostolic com- mission reads—immerse them into the name; not in the name of the Theiotes or Godhead—into “the name of the Father, and of the Son, and of the Holy Spirit.” This formula is pregnant with exalted conceptions of a special relation to the Father as now our Father; to the Son as our kinsman Redeemer; and to the Holy Spirit as our Ad- vocate with the Father through the dignity and merit of the Lord Jesus. To be immersed in fire is rather the symbol of destruction. It is, indeed, a symbol of purification of metals, but not of persons. То a promiscuous audience, it may be said, the obe- dient will be purified and the disobedient consumed. Hence the choice of two baptisms—obey and be purified, disobey and be consumed, It has been noted that the most sublime operations of the Godhead have been ascribed to the anarthrous ZZrevue Aytov. Tt was the Holy Spirit—or, according to Matthew. Holy Spirit (ZIvevue Ауло») that created the body of Jesus—eveedn ev yaoter syovoa tx llvevuaros Aywov. She was pregnant by Holy Spirit, not by a Holy Spirit. Again it is affirmed, у. 20, * that conceived in her was by vevwaros Аугоо”. And Jesus, too, it is affirmed by John, will immerse in Holy Spirit or in Holy Spirit and in fire—not in the Holy Spirit and in the fire. Не has also promised to give а Holy Spirit, but not the Holy Spirit, to them that ask him. Appears it not then, that Z/vev- ua Ayo and zo Tvevua то Аугор, and то Aycov Tvevua are, in the Christian currency, like the currency—6 Гуооъѕ, Ijoous We have in Mark 1 : 1, Inoov Xotatov viov тоо Oeov ; but when a full confession of faith, the most approved by him, was expressed by Peter, (Matt. 16 : 16,) it is in these words: Yu = ó Хоготоз, ó vios Here we find in one affirmation the article four times, once for every predicate of the Saviour. The Christ the Son of the God—the Living one. Hence a question arises whether, at any time, or in any case, IIvevua Aytov does not represent all that is indicated by to Ivevua то Ayiow personally and officially contemplated, especially when this Divine agent is referred to; or whether any personal spirit, angelic or human, is ever represented by JIvevue ‘Aytoy, in any passage in the Christian Scriptures. To settle this question, another may be propounded. Is there not evidence, full and satisfactory, that the agent that is by one apostle named Z/rvevu« Aycor is by the same apostle named то ZIrevue то Аугоу, while speaking on the same sub- ject? Paul to the Corinthians, in his memorable dissertation on spiritual gifts and on the Spirit, whence they emanate, 186 Epistle, ch. 12, thus speaks: reot лағнат — CConcern- ing spirituals—on spiritual gifts, states, as prefatory, that no one can say that Jesus is Lord, but by Z/revuate Aye~—by а Holy Spirit, or by Holy Spirit, anarthrous. But this anarthrous Holy Spirit, almost in the same breath, becomes то de «vro ztvevua—one and the same Spirit, just as there is ó de avtos zvgios, and ó de avtos Өғоѕ, one and the same God; and yet this то ото zvevua is first introduced Tvevua Aywov—ev THvevuati Ayew! But if this do not give full satisfaction to the most curious, we haye another fact of paramount authority, viz.: that which is ascribed by Paul to ZIvevua Aycor, anarthrous, is by him, again, ascribed to zo Ivevua то Ауло. 1 Cor, 12:3.“ No one can say that Jesus is Lord, but by ZZvevueré Ayew.” This, although anarthrous, is construed by the Holy Spirit—but literally by Holy Spirit. But logically, as well as grammatically, he reasons thus: There are three dcacgeaecs—one class of gifts, one class of services, and one class of operations. We may admit, if any one calls for it, that there are classes of gifts or offices, classes of services, and classes of operations, subjectively and objeetively contemplated. But there is—“zo de «vro zwevua?, and there is—* 6 avtos 00108”, and there is—* ó avtos Ocos?. Three Divine agents, Хоготоѕ, and 6 Ingovs ó Xgiaros! tov Otov rov Gorcos. ACTS OF THE APOSTLES. CHAP. X. KING JAMES’ VERSION. 39 And we are witnesses of all things which he did, both in the land of the Jews, and in Je- rusalem; whom they slew and hanged on a tree: 40 Him God raised up the third day, and shewed him openly ; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he whieh was ordained of God to be the Judge of quick and dead. 43 To him give all the pro- phets witness, that through his name whosoever believeth in him shall receive remission of sins. 44 While Peter yet spakethese words, the Holy Ghost fell on all them which heard the word. 45 And they of the circum- cision which believed, were as- tonished, as many as came with Peter, because that on the Gen- tiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, GREEK TEXT. nuets єєр páprvpes TÁVTOV Gv , eroinoev èv re TH хора TOV Tov- ^ alov kai èv ‘Iepovoadnp: ov > ^ , wan £ avethov kpep.&aavres emt EvAov. ^ N » ^ / 40 rodrov 0 Ocós nyepe TH трітп e fi N M 3 ` 3 ^ прера, кой єдокєу avrov Euan f. > * ^ ^ yeverOury “ ov парті тф Aad, ^ и ^ GAA иартоо“ TOTS прокеХегрото- И ` ^ ^ ел vnpevois ото ToU Oeov, viv, c , oirwes ouvedayomey Kal gvve- Suid ` $ э ~ помех аут, META то AVATTHVAL N ^ ^ , avrov ёк vekpdv: “ kai mapy- е ^ , ^ ^ ye&Aev уши Knpvgau TO Aag, каї діарартурас даа, 6 OTL &UTOS cor 0 ópio pevos фто тод Өєо? крит Gvrev Kat vekpQv. “3 Tovro 4 е ^ ^ TAVTES OL mpopirat нартороб- ow, deaur &papruv аве д.а TOU ovoparos афтод тарта Tov пістєуоута. eig avrov, “ ” Ere ^ ^ ГА \ и AaAobvros tov llérpov та ph- ^ 3 ГА ` ^ para табта, єтєтєсє TO Lvedpua 99. А SRN, ГА X 3 , TO Ay.ov emi паутаз TOUS &коу- b , 45 A 9 , ovras Tov Лоуом. kai €&€oTn- , ^ e стару Ol EK перитор$ TLOTOL OTOL ^ ^ , с/ ^ SPAN avvnAOov rà Пєтро, оті Kai єті ` эу et qu ^ € А, та ебу) т Owpea ToU Ayiov , / TIvevparos еккеХитои- *% коџоу \ э ^ , и yap avtav AaAovvraov yhooous, / ` / каї pgeyaAvvovrov TOv Өєор. , , е и v тотє &тєкріӨт 0 IHérpos, * Mire 75 REVISED VERSION. And we are witnesses of all 39 things which he did, both in the land of the Jews, and in Jerusalem ; whom they slew, hanging him on a tree. Him God raised up the third day, and shewed him openly; not to all the people, but to wit- nesses before chosen by God, even to us who did eat and drink with him after he rose from the dead. And he com- manded us to ‘announce to the people, and to testify that it is he himself who is ordained by God, to be the judge of the living and the dead. To him all the prophets testify, that whoever believes in him shall, through his name, re- ceiveremission of sins. While Peter was yet speaking these words, the * Holy Spirit fell on all those who heard the word. And those of the circumci- sion, who believed, as many as came with Peter, were as- tonished because that on the Gentiles also, the gift of the Holy Spirit was poured out. For they heard them speak with other “tongues, and magni- fy God. Then Peter answer- 47 40 La > 46 с Knovéae хог деаиаотоово ии, to herald, or to announce and attest to the people, to proclaim and to testify that it is he who is ordained. ‘Qocouevos, worm, determined, ordained. declared, such are its representatives in com. ver. He is both appointed and declared to be the judge of all. а PAwooas, not in one tongue, but in tongues, consequently the éregacz, before employed, is here implied and should bo supplied. It is, indeed, more than logically implied, for it is intimated in the words, тоте алехоед ó Петооз, then Peter responded, or answered—their inquiries of course. three Divine functions, and three Divine operations—em- bracing the personalities of Jehoyah—in the Father, in the Son, and in the Holy Spirit, or the Holy Guest of the Christian temple. As for the definitive titles of any one of these Divine personalities, or operations, we should not be hypercritical. The diction of the Spirit is all sufficient, and alone sufficient, for the least and the greatest head or heart in all the ages of the reign of grace, And hence, without any speculative theology or Christology, that which, by one Christian writer under supernatural guidance, is ascribed sometimes to zvevua, is again ascribed to zo zvew«« by himself; and again by others to ZIvevua Ayioy—and to то Ayiov Ilvsvua—and to make it superlative in some cases, то Hvevua то Дуго», which caps the climax of grammatical precision and of exegetical development. In one sentence гуиа Aycov is tantamount to vo Mvevua—as 6 Ozos is to Jehovah. 76 ACTS OF THE APOSTLES. CHAP. XI. KING JAMES’ VERSION. that these should not be bap- tized, which have received the Holy Ghost as well as we? 48 And he commanded them to be baptized in the name of the Lord. to tarry certain days. Then prayed they him CHAP. XI. Ахр the apostles and brethren that were in Judea, heard that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the mat- ter from the beginning, and ex- pounded it by order unto them, saying, 5 I was in the city of Joppa praying: and in a trance I saw а vision, A certain vessel descend, as it had been a great sheet, let GREEK TEXT. ^N ovy ^ , , ^ то бдор коЛдоо Óvvara TLS TOD ` ^ 4 = шо) BawricOnvae TovTovs, oiTwWes N A T y то llveüua то “Aywov €daBov ^ ^ е ^ 48 , , kaÜos Kat "uev; “8 прооетаёе ` ^ ^ тє avrovs BarticOnvac ev TQ , ^ ГА Ц > P дуорати ToU Kupiov. TOTE npo- ^ ^ е и тоса» avrov єтцієіиош т рераз , Twas. CHAP. "HKOYXAN 86 ot стосто- e 5 % Лог kal ot адеАфої ot Ovres ката XI. ryv 'LovOa(av, ore Kat và €Ovn ed€Eavto Tov Aóyov roù Oto). 2 kai ore aveBn Пєтроѕ eis ' epo- aoAupa, Siekpivovto mpos avroy ol ёк тєритоџӯѕ, ? Aéyovres, “Ore mpos avdpas akpoBvotiav č%ov- ras elandAdes, кої avvéQayes av- rois. *’Ap&apevos de ó ШЕтроз e£erí0ero avrois KabeEns A€yov, *'Eyo тити èv поле Tommy TpocevxOpevos, kai єідоу EV ék- oTACEL Opapa, катаВайрор скєдоѕ те Gs обор» pey&Ayv, тєсоар- REVISED VERSION. ed, Can any man ‘forbid the water, that these should not be immersed, who have ‘re- ceived the Holy Spirit, as well as we? And he command- ed them to be immersed “in the name of the Lord. Then they requested him to remain some days. CHAP. XI. Anp the Apostles and breth- ren, throughout Judea, heard that the Gentiles also had re- ceived the word of God. And ‘when Peter went up into Jeru- salem, they of the circumcision disputed with him, saying, You associated with men who were uncircumcised, and ate with them. But Peter re- lated the matter from the be- ginning, and set it forth in order to them, saying, I was in the city of Joppa, praying ; and I saw, in a trance, a vi- sion, something descend, like a great sheet, let down from 48 or * Kolvoa, forbid, hinder, not suffer, not permit, obstruct, withhold. То idwe, the water, not water, indicative of pre- eminence. The com. ver. gives to this word, hinder, as well as to forbid, to withstand. The primary meaning given by Lidd. and Scott, and Rob., to cut short, indicates more than forbid. It implies not merely withholding, but hindering, or debarring water. True no Gentiles before had been admitted into the Church, nor were they looked for, or sought after, by the Jews, who had assumed that salvation belonged exclu- sively to them. f They had received, то Ivevua то угор, that same то уецца то Ayıov of which he had spoken, and they had wit- nessed, E Ev vq ovowart, in the name, or by the authority of the Lord, he commanded them to be immersed. Iyaov Хоготоь is annexed by Ln., and possesses strong claims in the esteem of Griesbach. Ers то ovoua, and ev te охомале are never sub- stituted in Sacred, or Classic Literature, as synonyms. The authority by which any act is performed must neyer be con- founded with the meaning, or intention of it. ^ Ката tyv Lovdacay, “that were in Judea” com. ver, This version might indicate some place in Judea, as ev Гордо. But хата here ought to be represented by throughout, as it is found in com. ver. of Luke’s Gospel, and in this book, as well as in classic Greek. In Luke’s writings we find it so represented. In his Gospel 8:1,4,39; 23:5; 9:31, 42; 10:37; 24 :.5. i Kai ore, does not indicate “ then, when,” but, “and when, Peter went up, they of the circumcision”. “ Who were” is not in the text, and is redundant. * Thou wentest in," does not, in our style, represent the sense, as well as, you associated with. Associate is not found in King James’ version of N. T. It was not then in fashion, occurring only twice in the old. But now, no term is more apposite to this and other passages in the New Testament. ) zhexoworro, * contended with him,” com. ver. This and Jude, у. 9, are the only places, in the Christian Scriptures, where this word is represented by, contend. The Devil con- tended about the body of Moses. Disputed, is more apposite to questions of debate, and especially in such a category. We find it thus rendered, Rom. 14:1, applied to such cases, as “doubtful disputations.” ACTS OF THE APOSTLES. CHAP. XI. KING JAMES’ VERSION. down from heaven by four cor- ners; and it came even to me: 6 Upon the which when I had |6 fastened mine eyes, I considered, and saw four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter; slay, and eat. S But I said, Not so, Lord: for nothing common or unclean |9 hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times: and all were drawn up again into heaven. 11 And behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me. 12 And the Spirit bade me go with them, nothing doubting. Moreover, these six brethren ac- companied me, and we entered into the man's house: 13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the к Arevoas xartvoovr, I had earnestly looked, better than “fixed my eyes.” Looking steadfastly, Wesley, Mur. earnestly, Wakefield, Boothroyd. I fixed my eyes, Thompson. 1 AxevouIn, were it not that, in its whole currency, (two hundred and forty-seven times), it is represented by answer, question, or no question, we would have prefered the word, responded. 77 GREEK TEXT. 3 ^ T^ 5 ^ > ow apxais KaBrewevny єк TOU où- pavod, каї dev ax pis 600. eig v arevígas Karevóovv, кой доу rà тєтратода тӯѕ уђе Kal N \ \ ^N Ta бура Kal та єртєта Kal та M ^ ^ v петешй тод ovpavod. ' коуса де ^ À , 'A A € davis Aeyovags po, Ava ` , ^ ^ ^ oras, llérpe, Osov kai haye. 5 ` a , y 8 єѓтоу Oe, Mndapas, коре" ore ^ hi A £ , тар Kowov 1) @кадарто» ovde- ^ ` , vore eig jAÓQev eis TO стора pov. ° атекрібт де por pov) ёк дєџ- терои єк TOU oùpavoð, ^A 0 Ocós exabapire, od uù kotvov. 10 ^ ` > £. Ж Ч ^ ^ Touro дє €yévero єтї трі, каї и A er , A талу aveaotacOn amavra eig тоу > / l Me ^ 3 ^ oUpavov. kai idov, e£avrijs тре avdpes ётёстсау еті Thv оікіау ёи y) "um, ётеатоЛиерог ато Косарєіаѕ mpos pe. ™ eime , ^ ^ ^ дє poe TO vveÜüpa, avveAOetv av- ^ ` / M: Tois, идеи Stakpivopevov. NÀ- \ SS Е Я Gov дё adv ешо kai ot 6 aded- ^ © \ > , ` N pot одтог, кої eia jAOopev eis TOV / L oikov TOD dvdpos, 3 amyyyeue TE пр mos єдє TOV ayyehov €v TQ olk@ аўтой cTaÜévra Kai > / > ^ > , , єітоута avrQ, ’АпостаЛор eis "То ЕА $ ` " ommv avopas, kal иетатеилуои Y x 3 La ПЕ. Sipwva тор emikadovpevov Ie- ^ £ , / tpov, 1* ds AadAnoer prjuara Tpos R , iN, ^ є сє, év ois obon со кої Tas 0 gis 7 5» b ^c / oikos aov. 1 ёу де то арёасбої = 3 , ^ ^ pe Aadetv, émémeoe то llveüpa No >> > ^ GA ` то Ауу єт avTOUS, WOTEp kai SETS ИЕ ex > > ^ 6 2 и ep тах €v apn- euverOnv REVISED VERSION. heaven by four corners, and it cameeventome. Uponwhich, 6 when I had “earnestly looked, I considered, and saw four-footed animals of the earth, and wild beasts, and reptiles, and birds of the air. And I heard a voice, 7 saying to me, Arise, Peter; kill and eat. But I said, not so, 8 Lord; for nothing common or unclean, has, at any time, en- tered into my mouth. But 9 the voice 'answered me again from heaven ; What God has cleansed, that call not you common. And this was done three times; and all were drawn up again into heaven. And behold, there were im- mediately three men already come to the house where I was, sent from Cæsarea to me. And the Spirit bade me go 12 with them, doubting nothing. And, moreover, these six brethren accompanied me ; and we entered into the man’s house; and he told us, how he had seen the ™messenger in his house, who stood and said to him; "Send to Joppa, and call for Simon, whose surname is Peter, who will tell you words, by which you and all your "house shall be saved. And as I began to speak, the Holy Spirit fell on them, as on us in the *begin- ning. Then I remembered 16 [e 3 Looked | Gr., Sch., Lach., a See Note on ch. 10 : ° Ev аохи, fell on them as on us—them, of the Gentiles, and us, of the Jews—*as in the beginning.” ence from these words, that from the day of Pentecost, to the m Azrogzetlov—av0g«s, “men”, is omitted, or repudiated by and e Bagster’s Imp. Text. an See Note w. p. 83. It is a logical infer- calling of the Gentiles, no similar display of the Spirit had 78 KING JAMES’ VERSION. word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. 17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God? 18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. 19 Now they which were scattered abroad upon the per- secution that arose about Ste- phen, travelled as far as Phe- nice, and Cyprus, and Antioch, preaching the word to none but GREEK TEXT. \ ^ OW A > ^ дє Tov руџатоѕ Kupiov, 6$ €Ae- > z n DAA 2. yev, Дарите uev єВаттісєи 0да- e ^ \ V. > Tl, vuets дє BamrticOncecbe èv и e , T4 ni 5 ` ITvevpare Ау. Ei оби тури y » > ^ e (gv Ôwpeav €Ocokev ато 0 ` Ce, , Өєоѕ ws kal уши, TiO TEVOGGOLV Э ^ ии > - ` ext Tov Kupiov Inoovy X porov, а-а \ y) x ` ^ €yo дє Tis тити OvvaTos koADaat N / > , \ тоу Ocóv; {1 'Akoveavres Фё n^ € , ` 3 ГА тарта зсуоҳасау, Kal ёдоЁабоу ` ` / » ` тоу Oeov, Aéyovres, Apaye ka ^ y е ` ` ^ rois €Üvegw o Oeos Tyv pera- » у рога» €Ockev eig Cony. ` 5 и ` 1? OT pév оби Ow mapévres ao ^ ГА ~ » 3 ЕУ rhs ӨЛарєоѕ THs yevouévgs emt Lrepave, dinOov ews Фошіктѕ \ 77 NI» Й каї Kvmpov kai Avrtoxe(as, un- ^ ^ ` / > ` бел ЛаЛобитес TOY Лоуор ЕЁ pu) ACTS OF THE APOSTLES. CHAP. XI. REVISED VERSION. the declaration of the Lord, how he said, John, indeed, immersed in water, but you shall be immersed in the Holy Spirit. Since, then, God gave them the «same gift even as he did to us, when we believed on the Lord Jesus Christ; who was I that I could withstand God? *When they heard these things they were silent, and glorified *God, saying, God, then, indeed, has also granted to the Gentiles the reformation tto life. Now they who were scat- tered abroad, upon the per- secution that arose about Stephen, travelled as far as Phenicia, and Cyprus, and An- m 8 unto the Jews only. 90 And some of them were ovov ' IoGatois. m tioch, speaking "the word to none but "Jews. And some 20 2) F , 20 сау дє vives been given, else they would not have gone so far back. The interval between the day of Pentecost, and the calling of the Gentiles, in Caesarea, is put down, by our best Biblical scholars and commentators, as about seven or eight years. See the chronology of our most approved Polyglott Bibles. Adam Clark makes it some 11 or 12 years. Take the lowest figure, and the Holy Spirit, in its public manifestations of super- natural gifts, descended only twice—at the commencement of the reign of Christ among the Jews, л. р. 33 and among the Gentiles, л. р. 41. Now the Holy Spirit is given to them that believe, as the Holy Guest, to dwell in their hearts, as a sanctifier, and a comforter, or an advocate. This scene in Cæsarea, and that in Jerusalem, are called—and they are the only scenes, that, in Holy Seripture, are called— the Baptism, or immersion of the Holy Spirit. They spoke as fluently in foreign tongues, as in their vernacular. The display was sensible, visible. P Ev, if then, rather, since then. The premises necessarily conceded. Tyv гот’ dageay, the equal gift, is the same gift. The former is literal, the latter is more familiar and as truth- ful. Ч Tony доғар miorevoaow, the same gift. It was only to them that believed, indicating that only such are the temple of the Holy Spirit—the Holy Guest. His miraculous gifts were a sign to those that were out of the Church. ` Azovoartes, lst aor. part., on hearing, they were silent — having heard; zovz«o«r, they were quiet. * EXo&aZov, imp., were glorifying God; «paye, perhaps then, God sðwxev has granted also to the nations az» usravorav sts Sen» The reformation to life- not weraueheca, ponitentia, but ueravoia, resipiscentia, reformation, or returning to a right understanding = recovery. Suetonius, change of life. t Eis, ad, erga, towards, on to, changed to, into= es без ; on to, or into life. A state of mind changing the course of life, in order to life in its proper intent, enlargement, and enjoyment. God grants repentance, or the benefit of repentance into life. * The word, tov doyov. This formula now becomes a sort of technical term, indicative of the message, the last message of God to the world. It is called “the word of the kingdom ”— * the word of life ?—not the letter, or law, but the word, or gospel. This 19th v. resumes the narrative, from the death of Stephen. The 8th, 9th, and 10th chapters, to the 19th verse of the llth chap., constitute a digression. The 8th chapter gives an account of the conversion of the Samaritans, and the Ethiopian officer; the 9th gives an account of the con- version of Saul of Tarsus; the 10th the conversion of the Gentiles. The llth to the 19th v. gives an account of Peter's visit to Jerusalem, and the explanation of his conduct in going tothe Gentiles. Here, again, the history of the Acts of the Apostles is resumed, detailing their labors, trials, and success. Paul and Barnabas became prominent actors, and their proper labors engross the principal incidents recorded in this book. They commenced at Antioch, in Syria, to act in concert, under the sanction of a solemn ordination, and mission. Tov hoyor, the word. Вее ch. 1:1, note а, on Aoyos. The word, the message, the burthen of the prophets, all, or severally, indieate a special message from God—or from man—preceded by the article, in this book, it is specific—the gospel, the word, of reconciliation. у “To none but Jews only.” This is rather a vulgarism. Only, ACTS OF THE APOSTLES. CHAP. XI. KING JAMES’ VERSION. men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Gre- cians, preaching the Lord Jesus. 21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as An- tioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 94 For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul: 26 And when he had found him, he brought him unto An- tioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. GREEK TEXT. 3 > ^ 4 ^, её avràv avdpes Kvmpiot koi Kv- ^ е , > pyvator, oirwes єісєАбдутє cis > , 3 ` ` Avriyeav, éAaAovv Tpos Tovs e S / ЕЛАутотая, evayyedCopevor N / dd ^ 1 OF rov Kvpiov ’Гуообь. Kal ny ` , > ^ Хер Kupiov uer avTOv TOÀUS тє э ` и ар:дроѕ плотеиоах éméarpeWyev Эе ` , 22 9 Z \ єті TOV коріои" Н коосӨт дє € А > с Cp fe / о Aoyos eis то WTA TNS ЄккАаіаѕ ^ 3 e ia Ts év Lepooorvpos тєрї aù- ^ LN 3 Га , Tov kai ёбатєстеЛау Bapva- Bav OwA0e&v ews " Aptuoxetas. ^ , ?5 05 mrapayevopevos kal іду туи (a ^ ^ 3 и Хари» Tov Өєой ехару, kai Tape- и A ^ ^ Kade g&vras т] пробеосе THs , , ^ ГА кардіаѕ 7pogcpévew TQ kupio Бад 5 p X i э \ e ` р C. оті HY avnp ауабоѕ каї TÀÑ- ГА с , ^ ГА pus Lvevparos “Ayiov кої mi- aTews. каї прооетебу OxAos M ^ 5 ^ ixavos TQ kupio. 7D ' HENGE Se N € ^ cis Tapoov о BapvaBas avaćn- ^ ^ 26 ` € :5N > Thoa Lavrov, * каї evpwv aù- ` У ^ + TOv nyayev avTov eis ’Аипохаах. 3 , M > \ 3 x с/ €yévero дє avroUs éviavTov ОЛох ^ ЕЈ ^ > cvvaxÓOrvat ev TH ékkAgaía, кой и d е y didaEar ОХЛор ikavóv, ypnpari- ^ 5-45 1 N Tat тє Tp@Tov Ev ' Avrtoxela. тов \ pantas Xpwrriavovs. °' ' Ev REVISED VERSION. of them were men of Cyp- rus and Cyrene, who, having come into Antioch, spoke to the Hellenists, *preaching the gospel of the Lord Jesus. And the hand of the Lord was with them, and a great num- ber believed and *turned to the Lord. Then tidings of thesethings came to the ears of the congregation which was in Jerusalem; and they sent forth Barnabas, that he should go »through to Antioch; who, when he came and be- held the grace of God, was glad, and exhorted them all, that with purpose of heart, they should adhere to the Lord. For he was a good man, and full of *:the Holy Spirit and of faith. And a great multitude was added to the Lord. Then Barnabas depart- ed to Tarsus to seek Saul. And when he had found him, he brought him to Antioch. And it came to pass that, dur- ing a whole year, they were assembled with the congrega- tion, and taught *a great mul- titude. And the disciples were called «Christians first in Antioch. w 1 rn 2 is wholly redundant. Either, “ to Jews only”, or, only to Jews, is current English. w EvayyehtSouevoe vov Kvgiov Insovy. Though EvayysAiZo occurs fifty-six times in N. T., it is only twice presented with a person for its burthen. The word is preached, the Gospel is preached, but Jesus is only preached twice, in the import of svayysli&o. He is here preached the Lord, and in ch. 5 : 42, he is preached the Christ. This is an eloquent fact, and gives to the two predicates of Jesus transcendant glory. He is the anointed Lord, and the Christed Jesus. le is the Lord, and the Christ of the Universe. х Emsorgtvev, turned over upon, cast themselves upon the Lord. xx See Noteon chap. 13. v. 4. = Kat д:да&аг oyAov ixavov. Tzavos, in com., yer., 18 repre- sented by worthy, large, great, enough for, many, much, long, security, a good while, long while, sore, sufficient, able, meet. In forty occurrences it has fourteen representatives. Of these, not one is equal to it. Sufficient, most nearly, in generic sense, represents it. Beza prefers dignus. We have a homely word, or phrase, which well represents it. We say of such a one “he has got”, or received, “what he ought”. It may be good, bad, or indifferent. It was suitable to him—that which he deserved. It was so in this case, He merited “a great multitude”, and he got it. * “The disciples were called Christians first in Antioch.” The persecution commenced at the martyrdom of Stephen, and became the means of disseminating the gospel of the grace of God. А large and flourishing church in Antioch, was one of the fruits. The disciples, proving and maintaining that Jesus was the Christ, obtained from them the name of Chris- tians first in Antioch, the capital of Syria, called after Antio- chus Epiphanes, a monster of iniquity. It became the seat of a flourishing church, and the occasion of a name, even 80 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 27 And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signi- fied by the Spirit, that there should be great dearth through- out all the world: which came to pass in the days of Claudius Cesar. 29 Then the disciples, every man according to his ability, de- termined to send relief unto the brethren which dwelt in Judea. 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul. CHAP. Now about that time, Herod the king, stretched forth Ais hands to vex certain of the church. 2 And he killed James the brother of John with the sword. XII. GREEK TEXT. , ` ^ e / ^ TavTous дє Tals 1)u€poug kaTy)AOov OM ED , ^ ато lepogoAvuov rpopytat eis , y 28 > ` ` R Avrioxetav. avaoras дє eis > Shige che td » з , 6С abtay дрораті` AyaBos, rý- x ^ ГА ` pave Ova Tov LTvevparos, Ayrov и и 74 > péyav méehAcy єсєсбо єф oAnY SY , e THY oikovpévyv OcTig кой €yé- zd vero emt KAavütov Kaísapos. 29 ^ \ ^ ^ , Tov дє naÜ0nrov kaÜos niro- ^^! с? с ^ рєіто Tis, орітау єкастоѕ QUTÕV / ^ eie Ouakoviay перила Tots karot- кодо €v TH Lovdaig адєЛфоїѕ" 20 ^ ^ 30 0 каї ezotng'av, атостєіЛартєѕ si ^ и ^ проб rovs zpeaBvrépovs дій ye- ` P , pos BapvaBa каї MavAov. CHAP. XII. ^ M ` KAT ékeivov дє тор Karpov с , ` етеВаЛеи `Нробух о Васе? Tas ҳєіраѕ Kak@oal Tiwas Tov ees ^ 3 1 pA ^ AM ото THS EKKÀNTLAS. avete дє , ^ "LaxwBov тоу adeAdpov ' Ie&vvov popular when Luke wrote this book. His allusion to the XII. REVISED VERSION. And in those days prophets 27 came down from Jerusalem to Antioch. And one of them, named Agabus, having stood up "made known through the Spirit that there would be a great famine throughout all the land, which occurred in the days of «Claudius. Then "the disciples, every one, ac- cording to his ability, de- termined to send relief to the brethren that dwelt in Judea ; which they also did; and sent it to the Elders by the hands of Barnabas and Saul. n2 oo 29 e: > СНАР. *Now, about that time, He- 1 rod, the king, stretched forth his hands to fpersecute cer- tain persons of the congrega- tion. And he killed James, 2 the brother of John, *with the XH. After a long critique on this word, Leigh, in his invaluable origin of this name is an evidence of its then extended cur- rency. b Араотаз, having stood up; eonuave, made known, not merely, intimaled.— Hack. * Kaoaoos, Cæsar. Is rejected by Gb., Sch., Ln., and TF. Tt is a historic fact that Claudius Cesar, so called in Roman histo- гу, 15 the person here named. He was poisoned by his wife Agrippina, A.D. 54. Being born nine years before Jesus Christ; this event happened a. р. 45, which fact well synchro- nizes with the details of this book. Another Claudius sat on the same throne, born a.p. 246. He was a great military chieftain, and died a.p. 270. There having been two Clau- diuses, one of German, and one of Gothic descent, may һауе occasioned the insertion in the margin, which finally crept into the text. a Tov истот, attracted into the genetive by тес. Instead of oí uad ryrac nados пилорыто tis avtwv.—Mey., De Wette, Hack. Ваорава, Dor. Gen. 19: 14 ; Luke 13:29; John 1 : 43. The disciples, in proportion as (ves) any one was prospered, de- termined, each of them. See 1 Cor. 16:2. Tis, while liter- ally, any one, is tantamount in our day and currency to, every one. Stillas zs, Acts 2: 45, is, com. ver., every one, (yet in that case more pertinently, any one), so here, every one deter- mined to send relief, according to his ability. Critica Sacra, in allusion to this passage, says :—‘ Seepius vero ad animi propositum, seu destinationem ae decretum transfer- tur. Acts 11:29 and 17:31”. There is here no formal nom. case to оогоо. It is understood to be: “certain of the brethren”, or every one of the brethren, in prosperous circum- stances. * Кат exewor de vov zargov; де, now, secundum, juxta, cum, 20100, opportunitas; mature and seasonable time. Z'empore enim venire rerum omnium est, inquit Cornieus. The Greeks make a difference between zeovos, time, and zargos, season, if not always, generally ; hence zacgos, opportunitas, mature and seasonable time. Solomon, as well as the Greeks, sometimes placed season and time in antithesis ; “due season”, Luke 12:42; Gal.6:10; Heb. 11:15; Acts 24:25. Herod, it seems, judged this time of famine, and necessary contribution to the necessi- ties of the poor brethren, a suitable season for him to persecute and oppress them. He laid hands upon the Christians to maltreat, as exefaAev таз yecoas intimates. And, seeing it to be соғото» rors Iovdacors, pleasing to the Jews, he seized Peter as a feast for them, and, having killed Peter with the sword, he intended to present to them another repast. f Kazow, to hurt, to harm, to vex, to treat evilly, to injure. With us, the word persecute, covers the cases here named. 5 Махоиос, being here anarthrous, would seem to sanction ACTS OF THE APOSTLES. CHAP. XII. 81 KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 3 And because he saw it) | рахойра. ? кой 180и Ort apeorov|sword. And because he saw з pleased the Jews, he proceeded | è further to take Peter also. Then were the days of unleavened bread. 4 And when he had appre- hended him, he put Am in prison, and delivered Aim to four qua- ternions of soldiers to keep him; intending after Easter to bring him forth to the people. 5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keep- ers before the door kept the prison. 7 And behold, the angel of the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. 8 And the angel said unto єсті TOlS ‘Tovdators, прооебето cvAAa(detv kal ПЕтроу- joav 86 € , ^ и Ò pépa Tv аброр. t ду кої macas ero eis фоЛак?), Tapa- oùs Téraapat Terpadiors стра- Torov QvA&ccew avrov, Bov- / x ^ и Aopevos pera то пасха ауауа- ^ ` ^ ~ > yelv отоу TQ AAG. ° 0 иё оду Ilérpos érupevro. év т) pudaxy: тросєоҳ) де у ékrevis yevopern ӧто THs єккАсіаѕ проз тор Өєду ` ^ UTEP ауто. q M ` 5 "Ore де éueAAev ойто» Tpod- 348 , ^ ^ 3 , yew 0 Hpoôns, TH vvkri éketvn 5 E z 4 ^ nv о Пєтроѕ коцифрєроѕ uera to y ^ , е дуо стратіотоу, дебемерох adv- ^ fs и № ^ сєсі досі, QvAakés тє TPO TIS £ Э.о, \ / upas єтпроуи тти dvdAakny. 7 NE M M 72 3 ef, каї 160%, ayyeAos Kupiou eré- ` ^ э/. 3 T > стт, Kat dos ЕЛарлуеи €v To ol- / Й ITUR ` кпрати maracas бе THY mAcupav TOU Петро», iyepe aùrov ЛЄ yov, “Avacra èv taye. Kat €£éreaov avro) ai dAvoets ék TOV ^ 5 Kad ` Херфу. | eimé re 0 dyyeňos mpòs that it pleased the Jews, he proceeded further to seize Pe- ter also. (And then were "the days of the unleavened iloaves.) And ‘having appre- 4 hended him, he put him in prison, and delivered him to four *quaternions of sol- diers, to guard him, intending, after the passover, to bring him forth to the people. Pe- 5 ter, therefore, was kept in prison, but Jearnest prayer, without ceasing, was made by the congregation to God for him. And when Herod would 6 have brought him forth, in that night, ‘Peter was sleeping lucc two soldiers, bound with two chains; and keepers, before the door, guarded the prison. And behold a mes- 7 senger of the Lord stood near, anda light shone in the prison, and, striking Peter on the side, he raised him up, saying, rise up quickly. And his chains "fell off from his hands. And the messenger said to him, 8 а sword. But this is a special case, because “the article fails when the idea is general.” Не was slain by the sword; so in our usage we have “the gallows”, * the Penitentiary ”, * the Work-House”, not a gallows, а Penitentiary, a Work-House, as penal institutions. These are idiomatic formulas. See Hackett and others on this passage. But we have in this context another such case: ^ Ноа» де jucoae tov agvuwr, ad verbum, “now were days of the unleavened.” But idiomatically Now, or, then, (as the case may be), were the days of unleavened bread. These are valuable examples, that supersede the ordinary rules of Greek syntax and etymology, when applied to Hebrew idioms ; and in some very grave cases, such as the anarthrous Ivevua, when qualified by буол. Though to us apparent anomalies, they are not to be disregarded, much less to be an- nihilated. Loaves, in the above case, is a more serious sup- pression than the article 7, in the case of z«zc«:ga, though it indicates several instruments. Literally, And the days of the unleavened were. i Тор afvuwr, of the unleavened. The article is here used to direct attention to the feast of unleavened bread, and should be translated: It was not in days of unleavened bread, in a general sense, but of the unleavened. bread, in a specific sense. ) INeaous, aor. part., having seized; zagadovs, part., having given him over to four detachments of four soldiers, pułagosw «vtov. к Tergaütor, occurring but once in the Christian Scriptures, should be rendered according to Roman usage. A quaternion was a company of four soldiers. There were, therefore, six- teen soldiers on duty, four at each time, in turns, keeping, guard. 1 Exrevns, intentus, assiduus. or protracted and earnest prayer. —Crit. Sacr. Gb., prefer to $zreg. п E&erecor—ex тору yecowy, not out of, but from his hands. They could not have fallen out of, unless he had held them zn his hands. Хаю, in Greek currency, includes the whole fore- arm, or any part of it. It is indicative of extended Isou Lo., ТЕ, ACTS OF THE APOSTLES. CHAP. XII. KING JAMES! VERSION. him, Gird thyself, and bind on thy sandals: and so he did. And he saith unto him, Cast thy gar- ment about thee, and follow me. 9 And he went out, and fol- lowed him, and wist not that it was true which was done by the angel; but thought he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own ac- cord: and they went out, and passed on through one street; and forthwith the angel departed from him. 11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath de- livered me out of the hand of Herod, and from all the expecta- tion of the people of the Jews. 12 And when he had consid- ered the thing, he came to the house of Mary the mother of John, whose surname was Mark, where many were gathered to- gether, praying. 13 And as Peter knocked at the door of the gate, a dam- m Azohovde, not go with me nor come with me, but follow me, such is its almost universal import. п Kae ovx rec ore айс, pluperfect, he had not perceived that the scene, through which he had passed, was real. 9 Ovx det, “wist nol," is obsolete ; knew not, is its repre- sentative. P Adn Pes, literally true; here, more appositely to the case, it should be, real. GREEK TEXT. СТ Ч , avrov, ПєріСосои, kai vroónaat ^ Я; ^ > , ` та cavoadia gov. ’ЁЕтойуое дє Е , ^ обто. Kat A€yee avro ПЕериВа- ^ Ne и / ^ э / Лоо TO LUATLOV соо, Kal аколоу- ^ де. po. ? Kai &&eAOav ùro- ГА > ^ ^ » » © Aovder avTQ' кой ovk тдєг OTe o , > ` / 9 IN ^ &AnÜés есть TO ywwopevov Sua TOU и за / А, » аууєЛоо, ебоке 06 драца ВА / \ mew. 1 StehOovtes 06 трӧтти iy ` , 5 ACA QvAaknv кой Oevrépav, 7A0ov єтї ` у ` ^ ` / THY поль THY GLOnpay, THY þé- > \ / povoay eis THY поћи, таб адто- z , , > ^ NES pary qvoíx05 avrois: kal ёЁєЛ- / A QU , Oovres трођАбоу руа piav, каї > , > , € J єибєюѕ améatn о ayyeAos ат > ^ 1 N Se и , GUTOU. кой о llérpos yevope- э е ^ 9 ^ 5 vos év €avrQ, eure, Nov oida 3 ` e > и , adnOas ore ЕбапеотелЕ KUpLos ` z e ^ SN 5. ГА , Tov dyyeAov avroU, kai e&e(Aeró > ` e Й N , pe ék ҳєроѕ Нродоо kal ma- ons THs просдокіаѕ TOU Лао? A > / TOv 'lLovOaiev. ! соиду те 5 3 ` ^ 1A0ev. єтї тти oikíav Mapias ths ^ > , ^ pntpos “Iwavvov ToU ÉmikaAov- v. , > a e pevov Mapkov, ob паар ікарої , ГА cvvyÜpowguévor кой тросєоҳо- НЕО. ^ ^ ^ , 13 Kpovoavros 0€ rob ITérpov REVISED VERSION. Gird yourself and bind on your sandals. And he did so. And he said to him, Cast your gar- ment around you, and "follow me. And Peter wentoutandfol- 9 lowed him, and "had not eper- ceived that what was done by the messenger was Preal, but thought that he saw a vision. When they had passed the afirst and the second watch, they came to the iron gate, that leads into the city ; which opened ‘spontaneously to them; and they went out, and passed on through one street. And forthwith the messenger departed from him. Then Peter, having come to himself, said, Now I tcertainly know that the Lord has sent his messenger, and has deliver- ed me out of the hands of He- rod, and from all the expecta- tion of the people of the Jews. And when he had consid- ered the matter, he went to the house of Mary, the mother of John, whose surname was Mark, where many were as- sembled, praying. And "when 13 he knocked at the door of — 0 spontaneously with us happily represents it. phrastic. г Avrouatn, automaton like, that is “of itself.” The word “Of its own accord,” may be more familiar to most ears, but too peri- ‹ It may be a matter wholly of taste, which is somewhat arbitrary, but so it is with me—^I certainly know,” is more forcible, than I know certainly. х Now (de) he—for zov Ifergov we read avrov, on the ч Лост хаг devtegay, both are anarthrous, because, in such cases, it would be pleonastic. There could not be two Jirst and two second watches, hence a first watch and a second watch, being stationed, all versions, ancient and modern, refer to them as the first and the second. authority of Gb., Sch., Ln., and Tf. And when he knocked at the door, ete. Tyv Фоа» vov zvÀoros—the door of the gateway, Thomp.; the gate of the court, Murd.; the door of the gate, Penn, Wesley ; entry door, Rheims, Tyndale, Cranmer. the door of the porch, Wakefield ; the door of the outer gate, Dodd. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. sel came to hearken, named Rhoda. 14 And when she knew Pe- ter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she con- stantly affirmed that it was even | 15 so. Then said they, Itis his angel. |. 16 But Peter continued knock- ing. And when they had opened the door, and saw him, they were astonished. 17 But he beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. Апа he said, Go shew these things unto James, and to the brethren. And he departed, and went into an- other place. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went GREEK TEXT. Thy борау тод zvAGvos, poc 1A- дє толдіскт braKkovoa, óvopart “Роду: M ` ^ , Sv ^ фоти tov llérpov, ато туз xa- ^ M каї ётіуџодса Tv ^ э L4 \ a , pas ovk nvor€e Tov mvAGva, єіс- ^ \ , ^ драџодса дє annyyeAev éaràvat ` , ` ^ ^ tov llérpov mpo ToU TvAGvos. e \ ` SUN L^; , ot дє Tpos avr3v etrov, Май. ` e , [rd ЕГА á H бе duicyupi€ero otras éxew. [4 > »- € A > ^ ot Ò eAeyov, “O аууєЛоѕ avroð e ` бои. 15 *0 òè Ilérpos émépeve , > , M 5 E] Kpovav: &voi£avres дё eiQov av- ` TOV, каї efeoTnoay. И катасє(- gag де aurois т) xep oyâv, даууђсато аутоїѕ T$ 0 курго avTOv еблуауеь € єк TIS vAakijs. єтє де, АтоууєіЛате ako каї Tois adeApois табта. Kai , ` з / > vy / ЕСеЛ@фь erropevOn eis Етерох To- 18 z ` € , TOV. Levopevns дє vuépas, 5 ^ ^ nv тараҳоѕ ovk OAÀLyos év Tois и ГА 27 € и отратиотаия, ті ара о llérpos ` eyevero. P “Hpwdns 86 ет , ` ` THOUS афтоу Kal ur eUpov, ava- kpívas Tous фуЛакаѕ, ékéAevaev | that they should be put to ^ X N amaxOnva Kat kareAÓov ато XII. 83 REVISED VERSION. the gate, a maid servant, named Rhoda, went to hear- ken. And recognizing Peter's voice, shedid not open the gate, for gladness; but ran in and told them that Peter was standing before the gate. And they said to her, You are crazy. But she *confidently affirmed that it was even so. Then they said, It is his *mes- senger. But Peter continued knocking. And when they had opened the door, and saw him, they were astonished. But he, beckoning to them with the hand to be quiet, declared to them how the Lord had brought him out of the prison. And he said, Go tell these things to James, and to the brethren. And he departed and went to another place. Now, as soon as it was day, there was no small stir among the soldiers, as to what had *become of Peter. And when Herod had sought for him, and did not find him, he examined the keepers, and commanded 14 death. And he went from * Mawn, wawouae, you ате crazy, 2d sing. pres., ind. ‘H de OuzogvgiSero ovtws exe, but she pertinaciously continued to affirm that it was even so. w His messenger, аууейос. This word so often occurring in the Christian Scriptures, sometimes indicates a heavenly, and sometimes an earthly messenger. The no- tion that every one, especially every good man, has a guardian angel in constant attendance, is older than the N. T., and still cherished in many minds. In this place, it might be supposed to indicate a messenger sent by Peter, rather than Peter him- self in person. But amongst the Jews, it was generally a cherished idea, that every good man had a guardian angel. Luke simply narrates, but comments not on the occasion. Neither shall we. On weighing all that I have read and thought on the propriety of translation in general, and the word angel in particular, I feel a preponderance of reason and propriety, in favor of translating rather than of transferring words of this class. This more especially obtains in this word, and in those indieative of office in the Christian Church. The abuse of such terms in popular currency, is, with me, a pre- ponderating argument. The ideal forms entertained of angels, especially of their personalities, is an additional argument in their case. Coleridge says, * After much thought on the subject of angels as a divine kind of finite beings, I find no suffieing reason to hold it for a revealed doctrine, and assuredly it is no truth of philosophy, which, as I have else- where remarked, can conceive but three kinds—lst. The infinite reason; 2nd. The finite rational; and 3d. The finite irrational—that is, God, man, and beast. What, indeed, even for the vulgar, is, or can an archangel be, but a man with wings, better or worse, than the wingless species, accord- ing as the feathers are white or black? I would that the word had been translated instead of Anglicized in our English Bible.” New Edition, Notes in Hackett: vol. 5, p. 125. х It might be, in modern style, not a little agitation as to what Peter came to be. Тоо stiff and formal! Таовхоз is well represented by commotion, indicating both inquiry and alarm. 84 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. down from Judea to Cesarea, and there abode. 20 And Herod was highly dis- pleased with them of Tyre and Sidon. But they came with one accord to him, and having made Blastus the king’s chamberlain their friend, desired peace, be- cause their country was nour- ished by the king's country. 21 And upon a set day, Herod arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, saying, It is the voice of a god, and not of a man. 23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. 24 But the word of God grew and multiplied. 25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled лег” ministry, and took with them John, whose surname was Mark. CHAP. XIII. Now there were in the church that was at Antioch certain pro- phets and teachers; as Barnabas, and Simeon that was called Ni- Y Ouuouezor, part. pres., being enraged at them, &c. XIII. GREEK TEXT. ^ > ^ ^ vis Lovdaias є1 три К иоареах 5 ` OérpuBev. ” * Hy де 0 “Hpadns Ovpopaxov Торо kai Убе. ^ \ ^ ois opoOvpuadov дє mapnoav ^ 3 * ^ , ^ троѕ аутор, kai zreicavres ВЛа- отоу TOV ет TOU KOLT@VOS TOU ^ , BaciAéos, yro)Uvro @руьти, dia ¥ J- ^ ^ то трефєсдог avTay THY Xopav N ` ^ ато TNS Backs. ^ \ € ^ ! Такт 66 пера о Hpodns 3 , 3 A № evovaapevos еобута BactArkny, кой кабісаѕ émi Tov Вуиатоѕ, J , N » 2 2 = \ eOnunyoper TPOS аттоо. о дє бов ётефоуе, Oeo? pov) Kal OUK &vÜpósrov. 28 парахртра де ётата&єу avtov dyyeAos коріо, > > fe > X ` / ^ avÜ' wv oùk баке THY доЁау TO is) 4 OcQ: каї yevopevos oKwAnKo- ` , Bporos é£&v&ev. * 6 0 Aoyos ^ ^ » t PR. / Tov Ocod nvEave кої erAnOvvero. E Е н 2 BapvaBas dé kai Ха?Лоѕ úré- \ стрерау eE "IepovaaAén, TÀN- N росаутєѕ THY Ouxkovíav, TUTA- А \ э и N » paAaBovres kai ' Гови тор émi KAnbévta Mápkov. CHAP. ^HXAN 6€ тє èv ` Avro- xela ката my одаар éxxAnoiay Tpopyrar кої SaoKarot, 0 TE BapvaBas kai Nvpewv 0 kaAov- XIII. REVISED VERSION. Judea to Cæsarea, and abode there. And Herod *being enraged at those of Tyre and Sidon, they came with one accord to him, and, having made Blastus, the king’s chamber- lain, their friend, desired peace ; because their country was sup- ported by the king’s country. And, on an appointed day, Herod, arrayed in royal appa- rel, sat on his throne, and made a speech to them. And the people shouted, saying, It is the voice of a God, and not ofa man. And immediately а vmessenger of the Lord smote him because he did not give God the glory. And, having been eaten by worms, he ex- pired. But the word of God *соп- tinued to grow, and extend. And Barnabas and Saul те- + turned from Jerusalem, when they had fulfilled their min- istry, and took with them John, whose surname was Mark. CHAP. XIII. Now there were in the con- gregation that existed in An- tioch, certain prophets and «teachers, as Barnabas and Sim- (ô Tf., but by Gh. is regarded as a probable omission. һ2 1 to e It is, in- Новдус, is rejected by Gb., Sch., Ln., Tf.) z And the word of God continued to grow урба. Kat exdnduvero, imp., pass., and was extended. It grew in the ac- cession of the people, and extended over the territory, or among the people. The word of God, or the Gospel of God. was proclaimed and made progress.-—Murd. The word of God increased and multiplied.—Penn, Thomp. “Grew and multi- plied."—Tyndale, Cranmer, Geneva, Increased and multiplied. —Rheims. There are pleonasms in sacred as well as in com- mon style. Aoyos, says Hackett, suggests the complex idea of doctrine and disciples, and the verbs, that follow, divide the idea into parts. * Certain prophets and teachers. Ties is rejected by Ln., deed, redundant, placed, as it is, in apposition to the words лоо- gntae хаг Oidaozahor, now there were prophets and teachers. In Antioch, хата tyv ovoav. Kara is a preposition of great latitude, and is represented by the following words: according 10, against, apart, at, aside, after, by, of, concerning, touching, in, in every, down. By the annexation of ly, it is used ad- yerbially, as in the following cases: daily, for every day ; Acts 3:2; 16:5; 17: 11, 17; 19:9; privately, Gal. 2: 2; charitably, Rom. 14 : 15, ete. These prophets and teachers were in Antioch, not neces- sarily of Antioch ; yet they were really of the Church, as the Evayyshioy хата Mardaov, xara Маохо», хата Aovxav, хата Ioavvgv, were of them, as writers, or reporters. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. ger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away. 4 So they being sent forth by the Holy Ghost, departed unto XIII. 85 GREEK TEXT. , pevos Niyep, кої Aovxios 0 Kv- ^ , / ^ pynvatos, Mavany те Hpadov ro) L4 , ^ тєтрарҳоо avvrpoQos, kai Lav- , M ^ Aos. ? Aerovpyovvrov бе avrQv ^ y 5 тф корф Kal wnaTevovrov, ELTE ` ^ ` 7 то Пуєдра то “Ауу, Apopi- [4 / и care ду pov Tov те BapvaBav ^ ` ^ > N Ed ^ каї Tov SavAov eis TO epyov 0 , э , 3 , TpookeKAnMaL avrovs. Tore ГА , vnoTevoavtes kal mpocevéage- , ^ ^ voi, kal émiÜévres Tas ҳєіраѕ av- ^ > , 4 Ф ` Tots, amevoay. Oroi pev > № ^ , оди exmeupbevtes vro Tov IIvev- patos ToU “Ayiov, катђћбоу eis REVISED VERSION. eon, who is called Niger, and Lucius the Cyrenian, and Ma- naen, *who had been brought up with Herod the Tetrarch, and Saul. While they were 2 ministering to the Lord, and fasting, the Holy Spirit said, ‘Separate for me Barnabas and Saul to the work, for which I have called them. *And when 3 they had fasted, and prayed, and laid their hands on them, theyfsentthemaway. So they, 4 being sent forth *by the Holy But in what sense, of them? By election, or by the mis- sion of Christ, or from Jerusalem, or any other place, is not to be inferred from the grammatical construction. This must be learned from history, not from grammar. Barnabas and Paul, we know, were not of Antioch, though, in their travels, they may have been there, once and again. And here, too, was Simeon the black, according to Adam Clark; “because”, says he, “ of skin or hair”. But neither did the Greeks, nor do we Ame- ricans call any man black, or white, because of his hair, or his coat, but because of his skin. The Roman, Niger, is derived from the Greek, vexgos, mortuus, dead. We have not, in the Greek tongue, a common noun that radicates in, or that com- mences with, Neg, long vowel, or short. Hence negro has no representative in Greek ; nor, indeed, in Latin. Niger, in La- tin, uelas, in Greek, and “mw (niger fuit), in Hebrew, repre- sent the color called black ; so Job 30: 30 says: “ My skin is black upon те”. ^ Suvteogos, una educatus. An infant nourished by the same mother, Hdt. 1 : 99; one coeval, and of the same origin, Id. 2:65. We have no phrase more apposite than, ^ Who had been brought up with Herod”. or, was educated with Herod. © Aerrovoyovrrov de арто» ty xvgup. Cum ministrarent ; id est cum munere suo fungerentur docendi, viz., ac prophetan- di; nam Paulo ante, doctores ac prophetas fuisse dixerat: ita- que Chrysostomus recte interpretatus est Aeezovoyovrrov, mi- nistrantibus ; id est predicantibus, Syrus et Arabs precanti- bus; nom Azrovgyew, retulerunt ad publicas preces propter adjunctam jejunii mentionem.—Crit. Sac. This Aeerovoyer re- fers exclusively to what is called public service; from Zeeros, public, and ғоуо», work. The Mass in Rome, and the Com- munion Service in England, are properly called, Liturgy. The performance of the ritual of publie worship, is, however, its general scope and intent. For these the State, or body eccle- siastic. is responsible. Casauban, of the highest reputation for sound learning in this, as in other departments of literature, affirms that this word Žerrovoyia properly indicates, and represents, all religious services ; that private, or public prayer, or any religious service, is represented as Liturgy. The verb occurs but three times, and the substantive six times in the Christian Scriptures, represented by ministration, or service of a public character ; sometimes, indeed, personal and private, 2 Cor. 9:12; Heb. 10:11. This publie service, offered to the Lord, is ordained for our good and for his glory. It is, indeed, our honor and happiness to perform it in spirit and in truth. 4 Agogioare дт иог, separate to me truly. In prosa ди sem- per postponitur et vertitur sane. It is redundant, Acts 13:2 — Crit. Sac. In the Christian Scriptures ду is found but six times. It is not represented at all in this case, Com. Ver. 2 strengthens the command, ch. 15 : 36; Luke 2: 15.—Hack. e Enidtrres preceded by vyorevoavtes xat moocevgaue- vot, aoristic participles—and having fasted, and prayed, and im- posed hands on them, or, when they had fasted, and. prayed; and laid their hands on them, are equally grammatical. The latter is, perhaps, more popular in the living age. Their is supplemental, and, to some minds, necessary as definitive of the coóperants in this work. г They sent them away, or, dismissed them. The former we prefer, because the latter is, in our forensic currency, to discard from office, to discontinue.— Webster. $ HwmeugOwree ro vov Пугциатоз tov Ayrov, by the Holy Spirit. This specific formula occurs in this book sixteen times, the formula то “yıov IMvevua seven times, and гуше Яугор, anarthrous, or indefinite, occurs nineteen times, always indicative of the same Spirit, uniformly in capital initials, in Bagster's text. But, to classify them under the species of defi- nite, and indefinite, of the former, in this single book, we һауе twenty-three occurrences, and of the latter nineteen, in all 86 ACTS OF THE APOSTLES. CHAP. XIII. KING JAMES’ VERSION. GREEK Seleucia; and from thence they | 7» XeAevkeav, sailed to Cyprus. п\єосар eis THY forty-two occurrences. In all the other books of the Christian Scriptures, we have, of the definite form, eighteen, and of the indefinite, thirty-two occurrences. We are, from a strict ana- lysis of all these cases, confirmed in the judgment that Гера уго», whether with, or without the article, uniformly repre- sents the Holy Spirit. In the com. уег., it is represented, in the Christian Scriptures, by Holy Ghost, eighty-two times, and by Holy Spirit, only four times. Such is its history. Both Theology, and Christology, have suffered no little from ultra, or hypercriticism on this third personality of Jehovah. New Testament usage is our safest index, or guide, in ascer- taining the current value, or import of its most prominent terms, and forms of expression. Our special code, if we either need, or have such a code, is simply New Testament usage Be it then noted, that every proper name found in the nomi- nalive, or, properly, the naming case,in the first chapter of Matthew, on its first presentation, is anarthrous, or indefinite. It reads: ВУВАОХ yeveosws IHXOY Хоготоо, viov Завд viov Aßoaau. On certain theories these eight anarthrous nouns should be translated: A book of a generation of a Jesus, a Christ, a son of a David, a son of an Abraham. To illustrate farther, a primordial principle, we shall select a prominent case of the same category, found in the Gospel history. It is that of Pontius Pilate, a public and an ostensible actor in the drama of Christian history. Te first appears anarthrous, but is made definite by the addition of т jyeuore, Pontius Pi- late, the governor. So is IIvevua, Matt. 1: 18-20, made defi- nite by “yıx. Holy Spirit being known to the Jews as the Divine Spirit—the Spirit of God—it was enough for them to вау, that Jesus was begotten by Holy Spirit. This was as much a personal name as Pontius Pilate, there being no other spirit so introduced in Jewish or Christian history. There never was but one J/vevwa Ашот, since the apostasy of Adam, known, or recognized in the Patriarchal, or Jewish oracles. This is a highly important and suggestive fact. But to return to Pilate. After his introduction he is seven times named by Matthew without his surname, Pontius, but being a conspicuous personage, a representative of Cesar, he has the article prefixed six of these seven times. It is only once omitted, and that is the appeal made to him by certain Pharisees, (Matt. 27 : 62), instead of which they substitute xv- оге in the vocative. The same style occurs in Mark. He names him ten times in chap. 15. In nine of these occurrences, the article is prefixed, yet he never calls him governor. In the Acts, his name oc- curs, ch. 3: 13; 4: 27; 13: 28, only once preceded by Pon- tius. Paul, too, names him once, 1 Tim. 6 : 13, when speak- ing of Christ's confession to, or before, Pontius Pilate. Now, with, or without the article, does not Pilate, in every instance, indicate Governor Pilate? And, with equal, or supe- TEXT. REVISED VERSION. exeiOev тє amé- | Spirit, went down into Seleu- Kumpov. 5 кай cia запі thence they sailed into rior assurance of faith, and of understanding, may we not affirm, (no partieular designated spirit being in the premises), that the Spirit of God, or the Преоша tov Ocov, the IIvevua Ayior, the zo ZIvevuc Arcor, and the то Zlvevue то Aytov, severally do,in Apostolic usage and currency, uniformly indicate one and the self-same Spirit of God, or the Holy Spirit? No logie, no metaphysies can, as we conceive, entrench up- on this position, that will not shake the whole basis of the hitherto well-sustained and documented science of Hermeneu- ties in general, and of Bible Hermeneutics in particular. But, to some minds, there is a plausible objection, and, as far as known to us, but one objection found in Matthew 3 : 11, Itis: avtos uas Валтіоғи ev Hvevuaze Ayup zat поо. Being indefinite, it is presumed that it cannot indicate the Holy Spirit, personally contemplated, but officially, or in some special influence. Paulsays: Allour fathers were baptized into Moses in the Cloud, and in the Sea. And here some һауе assumed a paral- lelism between “in holy Spirit,” and “in fire,” that, as the Israelites were baptized into Moses, in the cloud, and in the sea, so Christians are immersed into Christ, in the Holy Spirit and in fire. This, tosome minds, may appear plausible. But will the facts sustain, or justify it ? We presume not. Fire is not a sym- bol of any spiritual blessing. On the contrary it is the symbol of a fearful calamity. And soour Lord interprets it. A baptism in fire is destruction. So the winnowing shovel separates the chaff from the wheat, that, while the latter is preserved in the garner, “ the chaff is to be consumed in an unquenchable fire”. Salvation, and damnation, are the alternatives presented by Jesus Christ. John baptized in water, into repentance. His commission reached no farther. But he warned those who repudiated his ministry, that his successor would baptize in the Holy Spirit, and in fire—not the same subjects in both, but one class in the Holy Spirit, afterwards to be poured out; and the other class, in the fire, afterwards to be poured out. No preacher, who preceded Jesus, ever preached of the baptism of fire—* the damnation of hell”, of the burning lake, “the unquenchable fire”, as did the Prophet whom John immersed in the Jordan. The sum of John’s preaching was the last chapter of Malachi. He baptized his converts in the Jordan, and directed them to his Master, assuring them that, if they obeyed him, they should receive his Holy Spirit. If not, he would consume them in an unquenchable fire. There were then two immersions, in his eye: one for purifi- cation, and one for destruction—an immersion in spirit, and an immersion in fire. Both are figurative, or at least metaphori- cal. Neither spirit, nor fire, can be sprinkled upon us, nor can we be poured, or sprinkled into them. But there is life in Spirit, and destruction in fire, and we can be immersed in, or subjected to them. ACTS OF THE APOSTLES. CHAP. XIII. 87 KING JAMES’ VERSION. 5 And when they were at Sal- amis, they preached the word of God in the synagogues of the Jews. And they had also John to their minister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpre- tation) withstood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also is cal- led Paul,) filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all sub- tilty, and all mischief, thou child h Pevoutvot, aor. part., equal to ovres, and when they were GREEK TEXT. Ц з ^ , yevouevot ev Ladapin, катту- SN , ^ ^ 3 yeAAov тоу Aoyov ToU Oeov év rais cvvaywyais tov ’Lovdaiwy: F \ , e «оу де kal Iwavyny оттрєтту. 6 , X ^ ^ э/ OueABovtes дє THY уђсоу &xpi z cop" и Пафоо, pov twa payov pev- дотрофутт» РИ @ óvopa Bapinoovs, òs "v civ TO àv- Ourar@ Херуф Tavio, dpi gvverQ. obros проскаћетаце- vos BapvéBav kal XaUAov, ere- , ^ ^ , ^ Gitnoev акобои TOv Хоуоу TOU ^ > M ^ Өєод. § &vÜla raro де avrois 'ENpas, 6 páyos” ойто yàp peOeppnveverae TO брома avroð" бт®у бастреуои тор avOvTrarov BON ^ / 9 ^ \ ато THs пістєюѕ. ` XavAos дє, 6 kal lia)Aos, mwAqoOcis Tved- partos Ayíov, каї arevioas eis 32x avroy 1% eirev, 202 пАпрув Tav- ` 1 tos ÓoAov каї т@стѕ pgårovpyias, REVISEL VERSION. Cyprus. And'when they were 5 in Salamis, they preached the word of God in the synagogue of the Jews, and ‘they had also John as their attendant. And 6 when they had gone through the iwhole island as far as Pa- phos, they found a certain sor- cerer, a false prophet, a Jew, whose name was Bar-Jesus— who was with the proconsul 7 of the country, Sergius Paulus, "а prudent man ; who called for Barnabas and Saul, and desired to hear the word of God. But 8 Elymas, the sorcerer, (for so is his name, ‘being translated), opposed them, seeking to turn aside the proconsul from the faith. Then Saul, (also 9 called Paul), "filled with the "Holy Spirit, shaving looked earnestly upon him, said, O 10 full of all »subtilty and all there ; or, being there, they announced ; or, were announcing zov Aoyor tov Osov, the word of God, the word of the God. i Eyov, imp., were accustomed to have, we say: They had John &c. ) MelPovres, add olny, Gb., Sch., Ln., Tf. cov, the whole Island of Paphos. igor, they found, «vóo«, а certain man, wayos. After sógov, Ln. and Tf. add, ахдоа. “They found a certain magician, a Jew, named Barjesus."— Wakefield. “А certain sorcerer, a Jewish false prophet, whose name was Darjesus.?—Penn. “А magian, a false prophet, a Jew, whose name was Barjesus."—Thomp. “A certain man, a sorcerer, a Jew, who was a false prophet, and whose name was Barsuma.”—Murd., Буг. Admitting man into the text, Murdock’s version is exact. It is, however, redundant, like men, brethren, and fathers, the two last implying, or containing the first. Р Olny tnv v- k AvOwzaro, deputy governor; ovvero, a man of under- standing, Wakef, Thomp., Wiseman, Mur.; a well informed man, Boothr. Prudent man, Penn. It is, in its four occurrences in com. vers. represented by, prudent. He appears to have been a person of good understanding, intelligent, with us ; yet prudence being the attribute most conspicuous in this case, we give it preference. 1 Мед eounvevecat, pres. ind. pass., his name being translated, or, being interpreted which, in com. ver. in its seven occur- rences, is its representative. m II)pgOeue Ivevuacos Aytov. > TIvevuaras Aytov is, in the selected text of the Bagsters’, a misprint. It should be here Mvevuaros Аугоо; we correct it gramatically, and find we are sustained in their Hexapla of 1841. о Atevioas ets avtov, having looked, or looked intensely upon him, said. Padroveyra is an anak deyouevor, found in this place only. We found of the same family, égdcoveynua, Acts 18 : 14, there rendered, lewdness, here, mischief, maleficentia. Beza, Pise. It indicates a propensity to perpetrate all sorts of wickedness. Crit. sac. р Aohov—ésadtoveyntas. The former occurs twelve times in N. T., represented by subtilty, deceit, craft, guile; the latter seven times in N. T., com. ver. Padtoveycas, found only in this place. Another member of this family occurs once ; viz. éqdvoveynua, Acts 18 : 14, “ wick- ed lewdness,” com. yer. The former, dodos, denotes all kinds of dissimulation, Rom. 1 : 29, exquisita diligentia ad insidian- dum.—Basil, "rea He feigns one thing, and does another.— Crit. Sac. The latter, gqdsovgyea, is represented by malefi- centia, and, according to Beza and Piscator, denotes a person prepense to perpetrate any wicked deed.—Vatablus. Eras- mus derives it from ĝqð:ov, facile, and ғоуабоиаг, operor. One who is easily induced to perpetrate crime. See note on v. 4. 88 ACTS OF THE APOSTLES. CHAP. XIII. KING JAMES' VERSION. of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now behold, the hand of the Lord zs upon thee, and thou shalt be blind, not seeing the sun for a season. And im- mediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pam- phylia: And John departing from them, returned to Jeru- salem. 14 But when they departed from Perga, they came to An- tioch in Pisidia, and went into the synagogue on the sabbath- day, and sat down. 15 And after the reading of GREEK TEXT. C" , M и vie дю ВоЛоь, €xOpe mas Otkat- , и L4 осуу, ov mavon Oucrpépov € ^ ^ ras 00005 kvpíov Tas eùbelas; ^ ` ^ П кой viv 100%, хер тод kuptov ` » N ^ eri сє, кой ёст тифЛов ur) ВАЄ ` ^ TOV Tov jov аур: кароў. ^ ^ 3 , ar i5 » llapexprue de émémeoev èr aù- ^ ` , ГА тоу axAVS каї ското, кой териа- es , Е / yov ЕС тои yetpaywyovs. тоте DE e ГА ^ by iðov 0 avOvraros то yeyovos ёті- э / rh aN a OTEVTED, exTAN To OpLEvOS єті TH sens (UU ICN AI RN 3" AvaxOévres д ато rhs Ta- : а = Qov oi тєрї rov Пабло, Адом es Перу тк Порфоћіоѕ. » , ALES , LIN) > Iwavuns бе amoxop5oas ar av- ^ е , € ГА TOV, опеотрефеи eis ‘єросо- А / Аира. \ adroit dé OwAQOvres ` ^ , , ато ths Шеруйя, mapeyévovro , > P. A , ^ eis Avrioxeuxv ths Hiwuitas, kai / » ^ ` єісєЛдоутєѕ eis THY ovvayoyyv ~ е , ^ , , TH мера TOv саВВатоу, kabı- 15 N ` ` J Z; сару. Mera дє ти avayvoow REVISED VERSION. mischief, »»son of the Devil, enemy of all righteousness, will you not cease to spervert the "right ways of the Lord? And now behold *the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And imme- diately there fell on him a mist, and a darkness; and he went about seeking some persons to lead him by the hands. Then the proconsul, «having seen what was done, believed, »be- ing astonished at the doctrine of the Lord. And, loosing from Paphos, they who were ‘with Paul came into Perga of Pam- philia; and John, departing from them, returned into Jeru- salem. But they themselves, de- parting from Perga, came into Antioch of Pisidia, and went into the synagogue on vthe Sabbath day, and sat down. And, after the reading of the PP vie, anarthrous. а Aiaotoepw always “pervert,” or * perverse.” Here, by circumlocution, “ turn away, to pervert the mind. Ata- Perverting the right ways = the otoepwv, part. pres. active. straight ways of the Lord. г Eudevas, ӧдооѕ. Evdvs is found eight times in N. T., ren- teaching. Instances, Com. ver. 15 99. Matt. 7:28; 22: 33; Mark 1 : 22; 4 3 12:38; Luke 4:32; Acts 2:42; Cor. 14:6; 2 Tim. 4: and probably in other passages. of teaching, and not the lesson taught. 9 cr 9. = It is, in these cases, the act * Eurhyocouevos ext ty Ocdazn, Matt., Mark, and Luke, only dered both straight, and right, in com. vers. figurative of the latter. * Xero tov xvgiov. Literally, a hand, a stroke, of the Lord — the Lord's hand is upon you. It is not a prayer for it, but a judgment announced. So the event declares. The article pre- fixed to both ódovs and severas is awfully definitive—the ways of the Lord, vu RIGHT ways. Yet the judgment was limited аҳог xatgov, for a time, not perpetually. t 10», part. aor., having seen. The governor, or deputy, believed extotevoer exzAnocouevos, indicative of great moral force. In its fourteen occurrences in N. T. zzr4zoav is repre- sented, in com. ver, by amaze and astonish. Tt is only used by Matt., Mark. and Luke. The cause, or instrument of this astonishment is found in ту dedayn tov хогоо. Aiðazn is found in N. T. twenty-nine times represented by doctrine, and once by “what is taught,” Titus, 1:9. In the plural number only once found, and then it is kuman opinions, or human teachings. It is frequently mistranslated by the word doctrine, instead of The former is use this term in the Christian Scriptures ; ten times translated by astonished, twice by amazed. Struck with amazement, is perhaps, to most minds, most expressive of the mind, or the feelings of the proconsul, always translated deputy, com. ver. which is not specific, but generic. We, therefore, prefer pro- consul. Governor.— Wakefield. | Deputy-governor.—Penn. Proconsul.—Thomp., Wes. Murd., Dodd.; found only four times in this book. Y Oi лесе tov IHavÀov, those about Paul; his pupils, or per- sons attending him, or upon him ; 7902 cts ITegyrr, came into Perga. w Тр иго то» ХаВВато», literally, on the first of the Sabbaths. In Luke 13:14 and 14:5, we have the gen, sing. In Acts 16 : 13, we have, as here, the gen. plural, most probably indieative of one of the consecrated weeks of the Jewish year. Тһе same formula occurs, Acts 20 : 7, translated the first day of the week. See Cruden's Concordance on the second Sabbath after the first. ACTS OF THE APOSTLES. CHAP. XIII. 89 KING JAMES’ VERSION. the law and the prophets, the rulers of the synagogue sent un- to them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with Ais hand, said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and ex- alted the people when they d welt as strangers in the land of Egypt, and iui an high arm brought he them out of it. 18 Andaboutthe time of forty years suffered he their manners in the wilderness. ^ , TOU vopov kal и e атєстєЛау — 0l yere. ^ ГА Kal KATATELTAS Tous e£ avis" GREEK TEXT. ` > ` и у Tpos avrous, Aéyovres, Avdpes > ` > У / > ес адєАфої, eL воть Aoyos €v уші д ^ ` M , TapakAngews TPOS Tov Aaov, Aé- 259.5. ` ^ 5 "Avaaras де latos, / ^ e "Avópes ’[Горал/№тои, kai oi фо- А ~ N * Bovpevor тор Oeov, akovoare. N ^ ^ , То Өєоѕ Tod Лаоб rovrov Topa- ^ 3 и M ^ € ^ na e&cAc£aro rovs TATEPAS NOV ` x e ^ каї TOv Хаду буотеи ev TH парои- ^ А N Kia ё у Ауоттф, кої pera Bpaxíovos ааа я ЕХТучуеь av- pakovraeri) Xpóvov ётротофорт- сер афто?ѕ ÈV TH éphuo REVISED VERSION. Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if you have a *word of exhor- tation for the people, speak it. Then Paul stood up, and waving with his hand, he said: Israelites, and you who fear God, hearken. The God of this »people chose our Fa- thers and -exalted the people, when they *dwelt as strangers in the land of Egypt, and with а ‘high arm he brought them out of it. And for "about the period of forty years he nour- ished them in the wilderness. TOv TpopyTar, > Z. apxiovvayoyot т] Хер, єтє», кой os TEO OQ- Kal x е core hoyos ev iu. Ш there be in you a word. Ап idiom similar to est pro habeo, governing the dative. If you have a word, say it. y lopanhis rejected by Gb., Sch., and Tf. after tovtov. * Doagtovos vynhov—iyaoer. “ Не elevated the people—and with an elevated arm.” These words are used with great uni- formity in the Christian Scriptures, com. ver., 2wzAos, in its eleven occurrences, is uniformly rendered high, com. ver., and úwyow, in its twenty occurrences, is represented thirteen times by evalt, and seven times by lift up. We can find no more apposite representatives in our vernacular, * Ey тр agoia, commoratio. This term, occurring twice in the N. T., indicates delay, or, sojourn in a country. zea denotes fixed residence, so Crit. Sacra, and so classic use. It properly signifies the neighborhood of some persons. Signifi- cat proprie viciniam aliquorum hominum qui simul in aliquo loco cohabitant. Bucer on Ecclesiastic Government, p. 9. > Ev yn Агуюлте, literally, т a land, in Egypt. Had the writer intended an Egyptian land, he could have found the adjective, Acyusrios, occurring emm times in this book of Acts, and once in Hebrews 11: 99. This is the only instance, out of six cases, where the dative form is used. Tt is a pure Latinism. The dative is sustained by manuscripts, CDEGH, Chrysostom, Theophylact, and GZeumenius. The gen. has A.B. 13; 133, 137, and all ancient versions. с Mera Boayrovos vwnhov, a high arm.—Murd., Penn. Up- lifted arm.—Wes., Thomp., Wake., Dodd. This is more grand, and apropos. 4 Qe, as, when, since, about, as soon as, after, while, when, Sc., Çe: ; when, and while, in respect of time, are common re- vresentatives of ws, in com. ver, Acts 1:15. We have, in Kartoi- harmony with very many translations, preferred about. The number of the names were about one hundred and twenty and here, he endured their manners about the space of forty years. * Етоолороотоғ» is repudiated by Gb., Schott, and Tf., and eroopopoonoey substituted; he provided поди, or, bore them as a nurse. Deut.1: 31, 2 Mac. 7:27. So the Syriac, Selayonic, Arabic, Copt. and Hthiopie: “Fed them in the wil- derness.”—Wake. Не fed them.—Murd. Tremellius, than whom of his age we have few superior Biblical critics, says, Too- xopogew, est instar nutricis ferre et educare. баш, dicilur cum melior pejores fert mores, quos tamen non approbat, ut bonus maritus cogitur mores uxoris morose ferre. Aretas, Crit. Sac. Doddrige says; “ Тһе Syriac renders this by a word which signifies to nourish, or, educate, so that Beza conjectures, they read, ergogogogroatv ;” and while preferring the common reading, he admits that Dr. Hammond thinks this to have been the true reading. Compare Deut. 1 : 51 and Ezek. 16 : 4, 5,8. Most of the later editors prefer this word to ergoztogogracr, “endured their manners.” It is well at- tested and better suits the connection, since what the apostle would here bring to view, is not so much the forbearance of God to his people, as his interpositions in their behalf.— Hackett. “ He nourished”, this reading is better supported and agrees with fact, as well as with the conciliatory designs of the speaker.—Gr., Boothr. Some of the fathers also, with the Syriae, Arabie, Coptie, and Ethiopie, give this reading. This reading, says Adam Clark, confirms the marginal conjec- ture and excellently, agrees with the scope of the place, and Tooztogogt- | is, at least, a reading of equal value with that in the commonly- received text. This fact superadded, we judge, gives it para- mount claims in the proposed revision. 90 ACTS OF THE APOSTLES. CHAP. XIII. KING JAMES’ VERSION. 19 And when he had destroy- ed seven nations in the land of Chanaan, he divided their land to them by lot. 20 And after that, he gave unto them judges, about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them Da- vid to be their king: to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. GREEK TEXT. A » ^ A kaÜcAov ебу émr& év yn Xa- V , > ^ раар, катєкАродоттсєу avrots 20 Kal pera THY уђу адтои. табта, WS ETETL TETPAKOTioLs Kal TEVTNKOVTA, едоке крита 05 Lapounr тод mpodyrov: 21 karei- Oev утуоаито Bactréa, кої єдо- kev avtois ó Оє05 тор Saovd viov Kis, avdpa èk физ Beva- 22 каї » ^ piv, ет Teo capakovra- , ty METAOTHOAS AVTOV, Tyeupev QV- ^ ^ rots Tov AaBid cis Bactréa, NG a А © кой eime paptupnoas, Еёроу Aa- IN ^ DEI ~ KA M Bid тоу ToU eaa, avdpa ката ^ ^ M , i“ THY KapOlav poU, 0$ TOTEL тау- ` ГА , , та та OcAjnpara pov. *3 "Tovrov © Co t REVISED VERSION. And when he had ‘subjected 19 seven nations, in the land of Canaan, he “divided their land to them by lot. And after 20 these things, during about four hundred and fifty years, he gave them judges until Sam- uel, the Prophet. And after that they "asked a king for themselves. And God ‘granted to them Saul the son of Kish, a man of the tribe of Benjamin, during forty years. And having re- moved him, he raised up for them David, to be king; to whom also he testified, say- ing, “І have found David, the son of Jesse, a man after my own heart," who shall per- һо = 22 23 Of this man’s seed hath God, according to his promise, raised unto Israel a Saviour, Jesus: 24 When John had first e N IEN ^ 0 Өєоѕ ато TOU aÉépparos кат 5 hk Ed ^» N emayyeAtav nyepe тб Гороллћ ^ ^ 7 сотђра * Inaobv, ** rpoxnpv&ar- » ЬУ ^ ros ‘Imavyvov про просотоо THs form all my ‘desires. Of this 23 man’s seed, has God, accord- ing to promise, ‘brought up for Israel а saviour—Jesus; John having ‘first preached, 24 Г And хафедор, part. aor, having put down, subjected ; * destroyed ” is too strong. 6 For xarexinoodornoer, Gr. Schol, Ln., Tf, substitute xatexlņgovouņjosv, assigned—avrots, lo them as a possession. Hellenistic for the Hiphil of bryz—vr» yr» avtæv, their land, by promise. Hack. In behalf of this substitution, we haye MSS. ABCDEGH and over fifty cursive manuscripts. So de- pose Chrysostom, Tf., and others. With Kuincel we say, Utraque lectio eundem gignit sensum, sed zerezAnoovouracr, utpote difficilior est preferenda, et jure hanc lectionem. in textum receperunt, Matthzius et Gries- bachius. Scilicet хотах/тоороиею non tantum notat, possi- dere, obtinere sed etiam sensu Hiphilico possidendum tradere. Judd. 11:24. Парта (та ғал scilicet) дос xartzAngovounotr bur 200108, omnes gentes quas vobis possidendas dedit domi- nus. Deut. 12:1; Num. 34: 18; Deut. 3: 29. See Kuincel in loco, Acts 13. Lond. ed. A. D. 1835. ^ Hrņoavto facite, aor. mid. “They asked a king for themselves," better, we think, than desired. A desire expressed — asked. i God gave them то» X«ovÀ viov Kis. Literatim, the Saul, son of a Kish. Avdoa ex qnc Bervauu, etn теосаосхорта, literatim, aman, of а tribe, of a Benjamin. Such a version is an ultraism so evident, as to constitute a reproof to those who imagine that the presence of the article, is, în all cases, necessary to indi- cate definiteness. It might be rendered, less definitely, thus, a man of Benjamin’s tribe. In contrast with this indefinite- ness, we place the most important and the most emphatic pro- position in the Christian Scriptures, found in Matt. 16: 16; ov et ó Хоготос, ó vios tov Ozov tov бортос. Ad verbum, Thou art the Christ, the son of the God, the Living One. In pre- cision and definiteness, this is not surpassed in any language ; nor in any oracular proposition known to me. ) To Delnuara, com. ver., will, in the plural, it cannot be wills. We must, therefore, substitute desires. In this we are sustained by the editors of the Englishman’s Greek concor- dance, к Hyete. Hyaye is here substituted by Gb., Sch., Ln., Tf., and with good reason. Ile has brought a Savior to Israel. Ad verbum, Of this person's seed, God, ete. Ayo is a favorite with Luke. He uses it forty times in his Gospel and Acts. АП other writers in N. T. use it only thirty times. The style of every inspired writer, or penman, in N. T., is as peculiar as his personality. Their faces, we presume, were not better marked than are their respective styles. 1 JfoozrovEarros Imavvov, John having previously an- nounced, ete.; * Before whose appearance John proclaimed a baptism of reformation to all the people of Israel", Thomp. “John first preached a baptism of repentance to all the peo- ple of Israel”, Wakefield. “When John had first preached ACTS OF THE APOSTLES. CHAP. XIII. 91 KING JAMES’ VERSION. preached, before his coming, the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye GREEK TEXT. 3 , > ^ и єісодоо avroU Ваптибия pera- , ^ ^ ^ > , voias avri TQ Лаф lopayjA. 5 à) 2 ИА и \ 25 as де emhajpov 0 Hors TOV Bpópov, еу, Ti. wa ue UTOVOELTE REVISED VERSION. before his ™entrance on his work, an immersion of re- formation to all the people of Israel. Now while John was completing his course, he said, that I am? Iam not Ae. But behold, there cometh one after me, whose shoes of Ais feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jeru- salem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath-day, they have fulfilled them in condem- ning ham. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. ёрҳєтои per gat. OTaAn. 28 е , evporvres, civar; OUK cpi eyo, AX iðoù, eué, ` / ^ ^ ^ аёо то оподбума rÀv подр Ad- ЕА 26 "Аудрєѕ адеАфої, viol и > \ ^ e 3 e ^ yévovs “ABpanp, kal oí ev ищи , b. ho eon є i oBovpevor rov Oeov, vpiv o Ào- ^ , , yos THs TwTNplas TAUTNS QTE- x ^ T oi yàp катокобуте з е ^ ` e > 8/, ev ‘IepovoaAnp кой oi &pxovres ^ ^ ГА QUT@OV, тотоу аууођсаутєѕ, каї ` ` = А ` tas Qovas røv mpodyntayv таз M ^ ^ ката пау саВВатоу avaywe- у ГА okopevas, крілаутєѕ єтћроса»" , ^ kal pndeulav airiav Üavarov > у YTNTAVTO ^ и avatpeÜrvat avrov. Whom do you suppose me to be? "Тат побһе. But behold, one is coming after me, the shoes of whose feet I am not worthy to loose. Brethren, sons of the "race of Abraham, and those among you who fear God, to you is the word of this salvation sent. For they who dwell in Jerusalem, and their rulers, not »know- ing him, and the sutterances of the prophets, which are read every sabbath, have, in condemning him, fulfilled them. Andalthough they found "not the least cause of death in him, yet they desired Pilate ‘to put him to death. And 29 ob ovk аш 26 21 Патов е М , ? ws де éré- before his appearance, the baptism of repentance to all Israel”, Boothr. “John having preached to all the people of Israel, be fore his coming,” ete., Penn. “ Апа before his advent he sent John to proclaim the Baptism of repentance to all the people of Israel”, Murd. “John having first preached, before his co- ming, the baptism of repentance to all the people of Israel”, Wes. These may serve to show how many diverse arrange- ments of words, there may be in the taste or style of translators, without materially changing the sense; of these, however, Thompson and Wakefield are, in our judgement, most truthful and apposite to the Original. m TTooawzov ths evaodov avtov. E2000: is found five times in №. т. е тергев ёны й by coming, entering, and entrance—to enter into. Поосолот, face, countenance, appearance, person, pre- sence, in com. yer. seventy-four times. Moo 2go00mzouv, positum est pro simplici лоо == before, Heb. "25, vide Mal. 3:1; Matt. 11:10. «oos, ingressus aditus, John 1 : 19, ss. 27; Matt. 2:11. In our idiom, as “John was fulfilling his course”. Kuineel, in loco, vol. 3, p. 209. “Before whose appearance John first preached a Baptism of repentance? (or, an immer- sion of reformation) to all people of Israel”, Wakefield. “John having preached, to all the people of Israel, before his coming, the baptism of repentance”, Penn. a Quz euet eyw—o вето. lam not the one promised, to Ісост?, v. 24. This elliptical form, his attitude and general appearance, indicated his humble conceptions of himself, and accords with où ovx eu a&os «o txodnua vov подбор рови. ° Yio: yevovs АВосаш. Геро, in its twenty-one occurrences, com. vers., is represented by kind, nation, kindred, country, stock, offspring, born, generation, countrymen, diversities. “ Des- cendants of Abraham’s offspring?—yeros, rather descendants ofthe race of Abraham. Wakefield prefers it, and it is more, in our idiom, used to denote the lineage of a family. Stock applies to parent, race to the series of discendants: z£ is pre- fixed to azeorady by Ln. and Tf, and ABD. The Tertus Recep. Gb., Sch.—was sent out. P * This one not having known ( failed to recognize), and the declarations of the prophets (governed by the same participle), by having condemned him to death, they fulfilled them, i. e. the declarations.” “This is the most approved translation.” Hackett. 3 Kae таз pavas, the utterances of the prophets ; exinowoar, they fulfilled ; tas хата лар саВВато» avaywaaozousvas, which are read, according to the sabbath ; that is, each, or every Sab- bath-day. Kara, in its five hundred occurrences, in N. TT. is represented by a larger suit of connectives than any preposi- tion in the language. * Eígowces, part. aor., having found, unôsuiav ; по cause—not the least cause of death. This gives to иудашеа» its entire force. = Avargedyvac, infin., to put him to death. № indicates either private or public execution. Luk. 23:32; Acts 2:235 10: 39; 12:2; 92:20; 26: 10; Septuagint Exod. 21 : 29, here it re- presents mam. In 2 Sam. 10:18. пег. See also Hdian 2: 1. Plato seqq. 876, d. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 29 And when they had ful- filled all that was written of him, they took him down from the | tree, and laid Aim in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jeru- salem, who are his witnesses un- to the people. 32 And we declare unto you glad tidings, how that the pro- XIII. GREEK TEXT. a ` ^ > ^ ЛЕСИ AaTAVTA TAH пере аотоо yE- , y pap neve / N, > ^ EvAov, éÜnkav eis uvnpetov. \ ^ y+ LN > ^ дё Өєоѕ уєрєу avrov EK vekpàv, 31 òs @pOn ет vuépas mAe(ovs tf ^ ^ kaÜeAovres amo TOU 30 0 rois соуараВӣсі» адтф TÒ THS Га№Лоцах eis “Tepovaadnp, oiri- vés elot paprupes avTou mpos TOV Ладу. 32 kai pets Ups evayye- Au(oueÜa. THY Tpos Tovs татєраѕ REVISED VERSION. when they had fulfilled all that was written of him, they took him down from the 'tree, and laid him in a sepulchre. But God raised him "from the dead; and he was seen many days by *those who came up with him from Galilee into Jerusalem, who are his wit- nesses to the people. And vwe are declaring to you glad tidings, how that the promise, 30 31 mise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, v ОЕ. =~ ётауує№ау yevopévyy, ravTnv 0 Өєоѕ ёктєтА)ђрокє rois TEKVOLS аотфи HILLY, “соди @ каї €v TQ parue тф деотерә уєуратто, Yios pov є où, yò onjLepov yeyévvika Отг де ауєотрсеи avrov ÈK уєкр®р, илркети uéAXovra. ÚTO- 33 which was made to the fa- thers, God has completely fulfilled the same to us their children, he having raised up Jesus; as it is also written in the *second Psalm, ‘ Thou art my Son, to-day I have be- gotten thee." And that he raised him up from »the dead, no more to return to Оті 33 > y avacTynaas t Zvlov, staff, tree, wood, stock, constitute its representatives, in the N. T. twenty-eight times, and отауооо forty-four times, in N. T., are immutably represented by cross and crucify, and illustrate, if not prove, that words of mood, or specific aclion, have but one and weighed, settles It may be remarked, that oraveos, occurring meaning; a fact when fully contemplated, many a controversy in the subject of ordinances, human and | Divine. u Hyewwev avrov ex vexomy. It is worthy of note that we find not Zn any case in all Luke’s writings, to indicate a class of persons, raised from the dead, just or un- just! Even in Paul to the Corinthians, chap. 15, in saying so much of the resurrection, it is six times out of seven anar- throus—a resurrection of the dead. The philosophy of this may, perhaps, be found in the fact that in Corinth, and some other cities, the doctrine of a resurrection of /he dead, or of certain dead persons, was treated by the Greeks with much contempt. It was called * the hope of worms”. In 1 Cor. chap. 15, when argued by Paul, he first meets the objection, or rather, the denial of the fact in these words, ava- oraats vexo@y ovx вот»; а resurrection of dead persons there is not. It was not the resurrection of the dead, for a long time after the promulgation of Jesus as the Christ. It was the question of a resurrection of the dead. The main objections to this oracle are met and refuted, 1 Cor. 15 chap. Some TREE EEE у. 30, thus * God raised him up from among dead persons”, not то» vexowy, as a class, but vezoov, as a kind, or EL y in the abstract. Hence the omission of the | article. TOY VvEZOWY, used | fathers, God has fulfilled it to us their children,” Murd. у Oicwes, to this, add vv», by authority of Sch., Ln., Tf, Gb., who are now his witnesses; ортото, said to be “ the geni- tive objective”, not of possession. " Касиев биа ғоаууембонеда. “And we are declaring to you the glad tidings of the promise made to the fathers, how God hath performed,” etc, Wakefield. “And lo! we also announce to you that the promise which was made to our “And we declare the glad tidings of the promise which was made to the fathers ; for God has fulfilled it." Penn. “And we declare unto you glad tidings concerning the promise,” Doothr. Ev- ayyehiSoueda has a double accusative only here. Eray- yelecy stands, in the first clause, with the usual effect of that attraction ; Hackett, im loco. And now we announce to you, as joyful tidings, the promise made to the Fathers, which God. has fulfilled to us their chil- dren ; having raised up for us Jesus: as also in the first Psalm. It has been wrilten, yeygaz. perf. ind. pass. ; first Psalm, лоото for дғотєре, Gb., Ln., Tf. x It has been alledged, though apparently incorrect now, yet nevertheless true, that what we call the second Psalm was an- ciently the first; or what is now called the first was originally not numbered with the Psalms, but contemplated as an intro- duction. Both the Syriae and the Septuagint, it is admitted, differ from our notation and enumeration of the Psalms. Y Ox de aveotnoey avtov ex vexoor. And that he raised | him up from the dead, no more to return to corruption, he says, ete. 5 exvexewr, persons are understood. The living and the dead include all mankind, from Adam till the last-born, in human ACTS OF THE APOSTLES. CHAP. XIII. 93 KING JAMES’ VERSION. now no more to return to cor- ruption, he said on this wise, I will give you the sure mercies of David. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see cor- ruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption : 37 But he, whom God raised again, Saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preach- ed unto you the forgiveness of GREEK TEXT. ^ atpepew eis д:афборау, ovrws э/ [4 ^ € ~ Nuch, etpikev, Ori docw вши та оста \ , 5 X AaBid rà mora. * 00 kal év ` y li тёре Aéyet, Ov Savers тоу 010и 36 40810 cov ide бафборам. avroð, кой ede SiaOopav: pOopav. REVISED VERSION. *corruption, the said thus, “І will give to you the "faithful mercies of David." Where- 35 fore he says also, in another psalm, “ Thou wilt not ‘give up thy Holy One to see corrup- sins; yeArerau’ 39 And by him all that be- lieve are justified from all things, from which ye could not be just- ified by the law of Moses. os Oukato1vat, chronology. Mnyxere, no longer in time. MeAAovra, pres. part., vellw, to be about to be. "Yxoavosgew, in its thirty-five occur- rences in N. T., is represented by return, turn back, to turn back again ; com. ver., come again, Acts 22:17. We do not think that any one can eyer return to that place, or condition, in which he never was before. Jesus could not return to cor- ruption. z Avagdoow, found in N. T. only in this book of Acts, and only six times in it, and always translated corruption ; and of these sir times, four are in this chapter, v. 34, 35, 36, 37. In the classics, nor in the Septuagint, does it ever indicate cor- ruption as the effect of putrescence. (See Rob. Lex., drag. ). * Егоциги, pres. ind., he has said. Обтос, thus, (in this wise obsolete). “I will give to you ta бога аид ta mota, the sure mercies of David." ^ Qovos is found but seven times in the approved Greek text of N. T. In this passage alone, it is translated “ sure mercies ”, faithful mercies. David's name being connected with бога, and ta лота, gives us the key of interpretation. We find the true, the covenanted, mercies guaranteed to David, 2 Sam. 7:12, 17. These sure mercies were not his son Solomon’s fortunes; nor those of any other king descended from him, antecedent to Jesus of Nazareth, who was finally crowned the Divine and human autocrat of all creatures. We haye, then, an immense interest in these covenanted mercies to our elder brother David, even, THE BELOVED, in whom we inherit all things. If Christ's, we are Abraham's seed, and David's seed, and heirs according to these suré, or covenanted mercies. Is. ГА 3 A , ГА оок дир вутЕ €v TS vouo Мосє- / ^ , miotevov діколодтои. “ BAémere ` Yo 184 PIC , tion." For David, indeed, after 36 pev yop 004 yeveg, UTNPETIIGS е shad served his own gen ^ ^ ^ ^ 3 , c B Ty TOU Ocov BovaAy, єкоцил)@?), | eration by the will of God, kai тросєтебт тро Tovs marépas | ‘fell asleep, and was ‘added to 37 ^, | his fathers, and saw corrup- ov | |. : AN es M x Tus tion. But he whom God *rais- 37 де о Өєоѕ, Nyerpev, ovk єідє Óa- og again, did not see corrup- S 5 » . 38 Tvwotov оди ёсто tion. úuîv dvpes @деЛфо?, дть дій rov-| Ве it known to you there- 38 dT as c x fore, brethren, that through TOU: UMS x ds Марти KATAY- this »person is announced to " кой ато TAVTMV MV | you the forgiveness of sins. And by him all that believe 39 are justified from all things from which you could not be justified by the law of Moses. 3 , ^ EV TOUT@ Tas 0 55:3, 4; Heb. and Sept. ‘Oosos respondet tw “on, apud Hebræos ut @узоз ty wisp, Drusius, Acts 2 : 27. с Wherefore, also, in another psalm = waduw, he says, Thou will not give (waers) то» oovov, the Holy one, to see, or suffer corruption. а David xev, indeed, izt5oezroas ty tov Osov Bovdn—xau ee Óragdogar. We have here izegetew, whence oznostps, an officer, minister, and servant. The verb occurs three times in this book of Acts, and the noun four times. | Z/«ezovos, thirty times, minister, deacon, servant, are its representatives. ovdog occurs one hundred and twenty times, and the verb dovdeva twenty-four times. "This family indicates all sorts of servants: from the Lord Jesus, down to the meanest servant, or slave, in any age or country. е Ехо, was laid down to sleep; the sleep of death, Homer, Od. 3: 397; compare Od. 12: 372. In this form it is tantamount to death, “he fell asleep”—he died. f Поодветеду, not gathered, but added to his fathers in the unseen world, indicative of his spirit returning to God, rather than his body returning to dust. 5 He whom God raised, nyecger, third sing. first aor. ind. act. of eyergw, excitavit, “ did not see corruption”. Destruc tion and corruption are not constitutional synonyms, as soine versions seem to indicate. Etymology is not an infallible guide. The corrupting force is generally from within, the destructive, from without. ^ Awa tovtov belongs to agesis rather than the verb. “ Through this one the forgiveness of sins is announced to you.” Comp. 10: 36 ; Luke 24: 47. Hackett. 94 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 40 Beware therefore, lest that come upon you which is spoken of in the prophets ; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise be- lieve, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congrega- tion was broken up, many of the Jews and religious proselytes followed Paul and Barnabas; who speaking to them, persuad- ed them to continue in the grace of God. 44 And the next sabbath-day came almost the whole city to- gether to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blas- pheming. 46 Then Paul and Barnabas GREEK TEXT. 5 NIS и PER 2 ^ A > оди un єтєАӨт єф Ура m etpy- n 5 ^ j.évov év rois профттоиѕ, ^^ Ióe- 4 тє, oí катафроуттої, Kat Qavua- 7 d gare каї apavicOnre: оти epyov eyo Epya Copan ev Tais Яшерсих Биби, €pyov @ ov и) тіотеіотте, йу ті E EE б 0ш. 49 9 , Aes ^ Hévvrev 06 ёк ris ovva- ^ ^ » , yoyns tev '"lovóaiov, тарека- IN N, > K ` ^ Aovy та €Üvy eis TO мета, oaf- ^ ^ ` » Baroy AadrnOnvar avrois TH ph- - 43 ; SE рата табта. Avbeions дє Ths ^ , и cvvayoyrs, nKoAOVOno ay Toot ^ ^ 7 tov '"lovOaíev kal tov oeBope- ГА ^ , ^ vov 7poaÀvrov To llavi каї тф ВарраВа“ otrwes проса A ЕД ^ У > AoUvres сотой, €meiQov avrous ^ , ^ ^ ETULEVELY Tjj Xapire TOU Өєо?. Е То де épxopévo ca Bero oxedov таса 7 тол avvijxO axodoat TOv Aóyov тод Оєод. / \ е ^ A iðovres Oe oi “Lovdator Tous y / , OxAovs, ErAnOnaav САои, кой 3 и ^ € XN ^ A avréAeyov Tois vio ToU llav- Лоо Aeyopuévots, avriA€yovres kal А Jt BAacdnpovrtes. тоарртоха- 4 e ^ capevor де о Taos кої о Bap- * | bath. XIII. REVISED VERSION. Beware, then, lest that come 40 upon you which is written in the prophets; ‘Behold, you de- spisers, and wonder and perish. For I execute a work in your days, a work which you will not believe, though any one should fully declare it to you. And as they ^were going out, the Gentiles besought them, that these words might be spoken to them the next Sab- Now when the *con- 43 gregation was dispersed, many of the Jews and religious proselytes followed Paul and Barnabas, who, ‘addressing them, persuaded them to per- severe in the grace of God. And on the next Sabbath, al- most the whole city assembled to hear the word of God. But "when the Jews saw the mul- titudes, they were filled with zeal, and spoke against those things which were spoken by Paul, contradicting and revil- Then Paul and Barnabas 46 41 ing. 1 Pro verbis, ычу *N* Alexandrini interpretes ita expres- serunt. Тдете, ot ZATAPQOVNTA—ZAL cußlepare хаг Savunoare The Hebrew original, in our alphabet, is in the following words: Reu baggoyim vehabbitu ve- hitta mehu temahu ki poal poel bimeycem lo taaminu ki yesuppar. Com. ver. is not greatly dissimilar. “ Behold you among the heathen people, and regard, and be astonished; be astonished, for Lam working a work in your days ; which, when it shall be told you, you will not credit." See Kuinoel, in loco. ) E&vovrmy де abtov лаоеиадоъ», Gb., Sch., Ln., ТЕ, instead Pavuaoia, хаг apaviadyre, ete. of e&vovra@y ĝe ex TNS Ouvaywyys TOv Iovðarwv, com. reading. Then, having gone out, of their own accord, they besought, or, entreated. Luke uses this word more than any of the Christian historians, and Paul more than Luke and all other New Test. writers. k Avitevons, part. aor. pass. dismissed. “church” was then indicative of the house, and of the people that met in it for worship, and was used occasionally to indicate both. The synagogue having been The word “synagogue”, like our word 1 Toookakew is found only in this chapter, and in ch. 28: 20 in the Christian Scriptures. It indicates speaking /o, or with, one ; and that with earnestness. m On the next Sab., Gb., Sch., Ln., and Tf. read eyouero, for the Textus Receptus, eozoser«. The sense is the same, oyedov лада ў xolis орип) axovaac; almost the w hole city were assembled, or brought together. » But the dew having seen, zozres, (part. aor.), the crowds, were full of zeal, and they contradicted the things, Aeyorevors, spoken by Paul—fZ«ogruovrres—avtieyovres—2ec5 omitted by Ln., Gb., but highly probable. ° Indignation, or, zeal, not, envy, as some would have it. Aytiheyorres is neither superfluous nor Hebraistic, but, like the participle united with its finite verb in the classics, empha- sizes avteleyov, Mey., Hackett. I think the term, zeal, is, in its ancient and modern acceptation, its most obvious repre- sentative with us. It is, according to knowledge, a virtue, but otherwise a vice. “ Envy,” Mur., Booth., Wakef. *Jea- lousy,” Penn. “Zeal,” Wesley, Dodd., Thomp. ACTS OF THE APOSTLES. CHAP. XIII. 95 KING JAMES! VERSION. waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves un- worthy of everlasting life, lo, we turn to the Gentiles: 47 For so hath the Lord com- manded us, saying, I have set thee to be a light of the Gen- tiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable wo- men, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy and with the Holy Ghost. GREEK TEXT. , 5 е ^ 74 > ^ vaBas ейтоу, Үш nv avayKatoy ^ ^. ` , ^ прото» AaAnOnvat Tov Aoyov ToU ^ э \ ` > ^ > Ocob: єтєду дє «mo0cio0e av- , ГА е TOV, Kal oUk a&lovs kpívere éav- ` ^ ^ ^ Tovs THs aiwviov Gans, 100% oTpe- /2 > \ X, 4T СА QoueÜm cis та є. ойто ^ , e ^ Я. yap evTéraATar vv 0 корго, , ^ ^ ^ ^ Тдека сє eig pas буу, Tov 73) , с? э u eval сє eig a'orT)piav 605 ETXA- ^ ^ 48 > ГА \ ^ TOU THS у15. Akovovra де та z, » Л ` CO ëxapov, koi єдобаќоу тор / ^ , Aoyov тод kvpíov, каї єтістєу- 5 / сау 000 сау TEeTAyMEVOL eis ` Z A \ Conv aiovov. “ биеферето de e , ^ ГА СЕ 2 ^ о Aoyos ToU kvpiov du ОА TÜS , 50 е ха ~ z xopas. oi де Lovato mapo- ^ ГА ^ Tpuvav Tas ceBopévas yvvaikas ` Z ` bi каї Tas evoxnpovas Kai TOUS и ^ , RAD: , TpOrovs TNS полез, kai єттує- ` Су 5 ` ^ ^ pav ĉiwypov єтї Tov Lavrov Kat ^ у ^ , ЕД tov BapvaBav, кой еСЕВаЛор av- ` ` ^ e е ^ 51 e TOUS ато TOV Opl@v «rv. " ot А 2 ` ` дё ектилаёанеьо TOV которто ^ ^ ^ 3 > x sy TOY TOOGY aUT@Y ET QÙTOVS, À- , e \ \ Gov eis 'Ikoóvtov. ot дє рабпта! з ^ ^ ` \ exAnpodvto xapüs каї ITvevpa- e tos Ayiov. REVISED VERSION. became bold, and said; It was necessary that the word of God should first have been spoken to you. But seeing you put it from you, and judge yourselves unworthy of the everlasting life, behold we turn to the Gentiles. For so has the Lord commanded us, say- ing; I have »placed you for a light of nations that you might be for salvation even to the ends of the earth. On hearing this the Gentiles rejoiced, and glorified the word of the Lord, and as many,as were sdeter- mined for everlasting life, be- lieved. And the word of the Lord was published through- out all the region. But the Jews stirred up the devout and honorable women, and the chief men of the city, and rais- eda persecution against Paul and Barnabas, and expelled them outoftheir borders. But they shook off the dust of their feet against them, and went into Iconium. And the dis- 52 ciples were filled with joy and with the Holy Spirit. A 7 A 8 51 P Tetema oe eis pos eOvov, I have placed you for a light of nations: so spoke the Lord, and such were, and are, the Apos- tles. Lis owmtnovay Ems ғоҳатоо tys уте ; I have ordained you, for salvation to the end of the earth. Tov sewa: ое, infin. pres., Telic sense, that thou mayest be for salvation to the end of the earth. a Kae excorevoay ÓGOL noay Tetayusvot ets Sony arwvtov. Тассо is found only eight times in the Christian Scriptures ; Luke employs it five times, Paul twice, and Mathew once. In Luke’s writings, it is represented by “set” = placed ; “ ordain- cd”, * determined”, and “ appointed”. Paul speaks of magis- trates as “ordained” of God, and of the Christians in Corinth, that “ they had addicted themselves to the ministry of saints”. Of Jesus it is said, he “ appointed his friends to meet him at a certain place.” Such is its current value in the Christian Scriptures. As many, then, as were resolved, or determined for eternal life, were attentive hearers of the word ; and, there- fore, believed. “ But all things are of God, who has reconciled us to himself,’ by the means so ordained. Dr Doddridge says, I cannot think with Sir Norton Knatchbull, that rerayue- voc is tantamount, in this place, to ovrv7ywevor, as many as were met together — the Gentiles, believed; nor, with the great Joseph Mede's interpretation, that vereyueror evs Cony arw- vtov is a periphrasis to express ^ proselytes of the gate”. In Rom. 13:1, it is properly rendered, in the margin of some "Testaments ordered, with Dodd. we prefer determined, be- cause as ambiguous as the original. We cannot but approve the conclusion of a considerable dis- sertation of the learned and judicious Kuincel on this passage, His words are: Iam additus ex gentilibus fidem habuisse оог noav, и. т. 1. Unde consequitur, veram causam, cur а Deo vite clerne destinati fuerint gentiles fuisse ipsorum fidem ob quam Judei se felicitate illa indignos reddiderunt. Of which, the sum is: Tt is now added, that some of the Gentiles believed ; from which fact it follows, that the true cause why the Gentiles were by God ordained to eternal life was their faith ; as the rejection of his Divine doctrine was the cause, on account of which the Jews rendered themselves unworthy of this felicity. 96 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. CHAP. XIV. Anp it came to pass in Ico- nium, that they went both to- gether into the synagogue of the Jews, and so spake, that a great multitude, both of the Jews, and also of the Greeks, believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil-affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. GREEK TEXT. CHAP. "EI'EN.ETO 8€ êv ' Ikovío, ката TO адто єісєАбєї avrovg ds THY ovvayoyyv Tov 'lovOat- cv, кой Aadjnou ойто woTE тістєбсои ovOatov тє kai FÀ- Anvov Tord TAHOos. ? ої SE ameovvres ‘Lovdator ernyerpay кой ёкакосау Tas Wvyas Tov (дуб ката TOV аделфо». en XIV. ika- vov ёи оби Xpóvov deer puyray Tappnoragoperor ет? TO kupio TO papropoüvrt TO Aóyo TS Xá- piros оўтой, каї Sibert on peta. Kal терата yiverOa di rev xet- pov avTOv. exxia0n O€ то XIV. REVISED VERSION. CHAP. XIV. Амр it occurred in Iconi- um, that they, ‘at the same time, went into the synagogue of the Jews, and ‘spoke so that a great multitude, both of the Jews, and also of the Hellenists, believed. But the tunbelieving Jews "stirred up the Gentiles, and ‘disaffected their minds against the breth- ren. For *a long time, there- fore, they continued there, speaking boldly respecting the Lord who Yattested the word of his grace, granting signs and wonders to be done by their hands. 4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles. ^ ^ / TÀ5os THs Toews 5 \ ^ 5 / e \ сар ovv rois lovOatow, oi дє Y ^ / соу Tols QTOTTOÀOLS. But the multitude of the 4 city was divided. Some were with the Jews, and the others with the Apostles. And 5 ` e ` каг OL [LEV “Qs бе г Ката ro avto, analogous to, exe то avto, ch. З: 1, together. 5 Kat айдаса оўтоѕ, and they so spake. So Hackett and others. Wakefield supplies Paul and Barnabas, because named at the close of the preceding chapter. This seems to be unne- cessary. Spake is obsolete, or nearly so.— Webster. “And so spake.” t Алей ортез, axevInoavres.—Ln., Tf. The unbelieving Jews. Алей’ ео is found three times in this book, associated with the Jews. Paul to the Hebrews, and to the Romans uses it more frequently than any other inspired writer; and, in the | sense of disobedient, he and Peter use it seven times. " Exeyeroav, found only in this and in the preceding chapter in the Christian Scriptures, raised persecution, ch. 13 : 50. Here * stirred up”. This is more than “ over-excited ?, as some- times found in classic use. Y Exazwoar. With one exception, (Pet. 3: 13), this word is confined to this Book of Acts. “Made evil affected” their minds, com. ver.; “evil entreated ?, “vered”, “hurl”, not much better. “ Harmed”, 1 Pet. 3 : 13, no better. * Of one hundred and fifteen occurrences in N. T. yoy is only twice represented by mind. Life and soul are its almost uni- versal representatives. Beza on this passage says: Male af- fectos reddiderunt. Cum alioquin hoc vocabulum alibi soleat usurpari pro opprimere seu affligere, seu damnum aliquod inferre ; ut Acts 12:1; 14:2. Crit. Sacra. vip» cum sex punctis est anima, animus. (1) Halitus oris, anhelitus, spiritus, flatus, ventus, Gen. 1 : 20. Sic anime nomen Latinis et Grecis pro anhelitu sumitur, pulmo animee preelargus anhelat. (2) Vira, cujus anima fons est et origo. Job 2:6; Ps. 7: 2, 3. Conceiving it important to discriminate between the soul and the spirit, the anima and the animus, we have here, as occasionally before, drawn liberally on Leigh’s Critica Sacra. London ed. л. D. 1650. х Txavor, zgovor, Stetoupar. Izavos is a fayorite term in Luke’s style. He employs it twenty-nine times, while all the other N. T. writers use it only twelve times. In his writings it is represented by worthy, large, great, enough for, many, much, long, security, good while, long while, sore. It is,in some of the other N. T. writers, represented by the word meet, able, and three times in Paul’s second Letter to the Corinthians, by the word sufficient. This last representative is broad enough for its whole currency in the Christian Scriptures. Still it ap- pears not exactly apposite in this place. It would be rather an ambiguous epithet to affirm of speaking upon the Lord. They spoke a sufficient time upon the Lord! Sufficient for the theme? or sufficient for the people? Connected with time, as it is here, we may try it in other places. A certain man had demons for a sufficient time; of a sufficient season ; of sufficient time Simon had bewitched them with sorceries ; Paul talked a sufficient time “till break of day ". In such associations it would be more apposite to say for a long time. See Acts 8: 11; 14:3; 18:18; 20:11; 27: 7, &c. у We would have preferred was testifying to the word of his grace, being a continuative testimony, were it not, that it is followed by дедо»ти, a dative of the manner, by granting signs and wonders to be done through their hands. ACTS OF THE APOSTLES. CHAP. XIV. 97 KING JAMES’ VERSION. 5 And when there was an as- sault made both of the Gentiles, and also of the Jews, with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about : 7 And there they preached the gospel. 8 And there sat a certain man at Lystra, impotent in his feet, being а cripple from his mother's womb, who never had walked. 9 The same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, 10 Said with a loud voice, Stand upright on thy feet. And GREEK TEXT. 3 ГА е ` ^ э ^ ^ €yévero ори TGv €Üvov тє каї > X A y lovOaiov ovv roig dpxovaw av- ^ е , ^ TOv, UBpioa Kal ЛабоВолй ата ЕЈ ` Ч / и avrous, " ovvidovtes karéQvyov M / ^ eis Tas полез THs AvKaovias, А ` 7 ` \ Avorpav kal AépBnv, kal rv , > ^75 mepix@pov, ' kákei hrav evayye- / ArCopevor. fx СМ, > / 5 Kai tis атр êv Avorpots / ^ z aduvaros Tois посі» єкабђто, N 3 , \ = Xodos єк ко Мах purpose ото? e и ^ ЕД , отаруоу, 0$ ovOÉmore TEpLETE- market. ? obros козе Tov lav- ^ ^ , Лоо A«AoUvrOs* 0$ атєрісаѕ aù- ^ M o , v ^ TO, каї {доу OTL тот» EXEL TOU ^ 5 , ~ собр, 1? ere peyadn тў фо- ^ € ^ 5 AS E b / vn, AvacrnOt emt rovs modas REVISED VERSION. when there was а “rush, both by the Gentiles, and also by the Jews with their rulers, "to use them spitefully, and to stone them, they, being aware of it, fled down into Lystra and Derbe, cities of Lycaonia, and into the sur- rounding country. And there they "announced the gospel. And, a certain man in Ly- stra was sitting, ‘impotent in his feet, a cripple from his birth; who had never walked. The same heard Paul speak; who, looking intently upon him, and ‘perceiving that he had faith-to be healed, said with ‘a loud voice, ‘Stand up- he leaped and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods cov Op00s. Kal wAAero каї и А9 5 тєрієтате. И Oi 86 дхЛог ідор- & э ГА e ^ LS res 0 епойлоеи о Пабло, €mpav Ni ` ^ THY форур avràv Локаотот right on your feet. And he “leaped and walked. And when the people saw what Paul had done, they raised their voices, saying in the *Lycaonian, = 1 * Ooun cov едро», те zat Tovðarwv. А violent attempt of the Gentiles, as well as of Jews. ‘Ogun is once rendered, com. ver. assault; and the verb, óguaw, to rush, to run violently. In classic use, ógu is represented by rush, assault, violent attempt, impulse. a одаг xat 1490804700t, to outrage, and to stone them, * to insult them, and to stone them.” —Murd., Booth. “То use them despitefully and to stone them."— Wes. “To assault, and stone them.”—Thomp. b Кахее пса» svayyslitousvot And there they were an- nouncing the Gospel. Such is its appropriated meaning, liter- ally, evangelizing. < Пвоввлетатние. Some editors write this pluperfect with- out an augment.—Hackett. "weozov, being, appears redun- dant, and is, therefore, rejected by Gr., Sch., Ln., and Tf. It does not correspond with 15—15 «vro zoos, a certain man, aduvatos tots лоот, imbecile, or, impotent in his feet. Xw- Дов, claudus, in classic usage, is represented by lame, halting, crippled, feeble. Its Hebrew representative is ^ “uy claudus manu. Hence the name Appius Claudius who was first called “Appius the lame”. On this case Webster gives, “ primarily, one who creeps, halts, or limps; one who has lost, or never enjoyed the use of his limbs”, and refers to the Acts of Apos- tles in proof. This was a splendid miracle, and won for Paul the title of Mercury among the Greeks. 4 Kae Wav ote листе exer tov cwdnvat, literally thus ren- dered, “and having perceived that he had faith of being healed”, or confidence of being healed (unquestionably appropriated to his own case), Paul, with a bold, or a loud voice, said: stand up straight upon your feet. ° Meyaln тр povn. The manner in which he exerted his voice, not to the power or yolume of it.—Hackett. f “Т say to you, in the name of the Lord Jesus,” is not in the Textus Receptus published by the Bagsters. It 15 omitted on the authority of the Uncial and most cursive manuscripts—the Vulgate, Æthiopic, Chrysostom, Theop. and Осе. See Alford. The proper force of the presence, or absence, of the article be- fore a noun, is well illustrated in this case. This was a special faith in a special case. We may haye faith in the Christ of God, and not faith in being cured by him of any particular disease of mind, or body, under which we may be languishing, The patient, before us, had not only faith in Jesus the Christ, but also faith that, on his own special appeal to him, he would, through this Apostle, be healed. Е "Hiero rather than 74Aero, denoting a single act. vit, 3d sing. 1 aor. mid. of &AAowae, salio, he bounded. Salta- ^ Saying in the Lycaonian, or in the speech of Lycaonia. Lycaonie, Hackett. Тһе speech of Lycaonia, is more properly Lycaonian; not, according to the dialects of the nations, Ly- caonic. As the Persian, Grecian, Roman, are the appropriate 98 ACTS OF THE APOSTLES. CHAP. XIV. KING JAMES’ VERSION. are come down to us in the like- ness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done 2. Aóyov. 70eAe Ovew. sacrifice with the people. GREEK TEXT. Aéyovres, Oi дєої ópowÜévres avOporos KaTeBnoay mpos мах" éxahouy те Tov реу BapvaBav, Ala: tov oe LHavdov, Epp, eredi; айтдѕ nv 0 туоурероѕ TOU 3 6 06 iepeds Tod Ди ToU сна про Tis ToAcws атои, Tavpous kai отёциата єті Tous muA@vas évéykas, сору rois OxXAoLS 14° Axovoartes дё names of the tongues of Persia, Greece, and Rome, so should the language of the people of Lycaonia be denominated, or distinguished from the tongues of other countries. Its classic root is Lukos, a wolf. ! And they called Barnabas, Zeus, and Paul, Hermes. These were the facts; but not so the common version of them. The question thence arises: Why translate these proper names, or adopt a Roman version of them, and in similar cases not trans- late Abraham, Isaac, Jacob, Melchizedeck, Moses, Samuel, David, Daniel, Peter, &c., &c. Jupiter and Mercury are merely a substitution of a Roman currency for a Greek currency. We would, in such cases, prefer the retention of the original name, especially when a histori- cal fact is involved. ) O Zyovusros tov hoyov. The leader of the discourse, is equivalent to the chief, or leading speaker. It is by some sup- posed, that, as Paul spoke more than Barnabas, and more offi- cially, the audience were led to think that Barnabas was a Divinity, and Paul his interpreter, or oracle. This view of the subject enhances the courteousness, and the most honorable port and bearing of this most Divinely accomplished ambassa- dor to the Gentile world, towards his fellow-laborer Barnabas, and will everywhere pass at par value. к de, in this attitude, is rather continuative than adversa- tive, and is, therefore, by most revisers and translators render- ed then, or and.—Dodd., Wes., Thomp., Wake., Penn, Booth., Wic., Tyn., Cran., &c. There are, however, those who prefer but, which is sometimes slightly adversative as well as continuative. We think, however, that, in harmony with all the honors conferred, this is named as the consummation, and, though in bad taste, and in worse theology, it is the consum- mation of the climax of honors conferred on Paul and Barna- bas by а polytheistie population. ! It should be here noted, that сото», as connected with stohews, city, is repudiated as a spurious reading by Gb., Sch., Ln., Tf. Tov ovros, after vov 21105, stands in apposition with it. Many cities were placed under the protection of some particu- lar deity, and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To REVISED VERSION. The gods are come down to us, in the likeness of men., And they called Barnabas, 12 ‘Zeus, and Paul, ‘Hermes, be- cause he was е chief speak- er. "Then the priest of the Zeus that was before the city, brought oxen and gar- lands to the gates, and, with the people, wished to of- fer sacrifices "zo them. Which 14 13 this, Luke every where, as accurate as he is cireumstantial, re- fers. Lystra, it appears, was under the guardianship of Jupi- ter Propuleius, which Luke translates: Tov Aios vov ortos лоо tys лодос, the Jupiter that was before the city ; which is another term for Jupiter Custos, the guardian. All these deities had their priests, rites, and sacrifices, and each a pecu- liar service and priest for the office that he bore; so that Ju- piter Brontes, Jupiter the Thunderer, had a different service from Jupiter Custos, Jove the Guardian. Hence we see with what accuracy Luke wrote: The person, who was to offer them sacrifice, was the priest of Jupiter Custos; under whose guardianship the city of Lystra was; and who, the priest supposed, had visited the city in a human form; and Barnabas (probably, for the reasons already assigned), he imagined to be the person. And as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful commanding eloquence, was that God also disguised. A beautiful figure of such an imper- sonation of Jupiter, as, is supposed, formerly stood before the gate of Lystra, still remains ; and a fine engraving of it may be seen in Gruter’s Inscriptions, Vol. 1, p. 20. Adam Clark; in loco. Concerning these garlands, both Ovid and Virgil sing. The former says :— “Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns and garlands on their head, In all the pomp of death to th’ altar led.” TATE. And Virgil sings :— “ The victim ox, that was for altars prest, Trimm'd with white ribbons and with garlands drest, Sunk of himself, without the gods’ command, Preventing the slow sacrificer’s hand.” Dryven’s ™ To them is a supplement essential to the proper concep- tion of the discourse of Paul and Barnabas, reported in verses 14-18, which every reflecting reader must keep in his mind, as necessary to his apprehension of the point and drift of the address of Paul and Barnabas, and the rending of their own garments. Virgil. ACTS OF THE APOSTLES. CHAP. XIV. KING JAMES’ VERSION. 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein : 16 Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the peo- ple, that they had not done sa- сгібсе unto them. 19 And there eame thither certain Jews from Antioch, and Iconium, who persuaded the GREEK TEXT. ot атостоћо: BapvaBas kai Па?- Aos, барруёатея TH ipara av- тфу єісєтђдусау eis TOV OyAov, kp&ovres Kat Aéyovres, "Ау- Opes, Ti тадта Torere; Kal nels OmovoTradets éauev Оби a0 po тог, evaryyeRuCopevor фраз ато тоўтоу TOV paratov ema pepew єтї Tov Өєоу Tov Сута, 0s émoi- noe TOV oùpavòv kal THY упр Kal три Ü&Amccav Kal парта TH €V avtots: 1% 05 èv rais тарфутиє vais yeveais elare тарта та ебут mopeverOar Taig odois avtav V kai rot ye ойк драрторо» éav- Tov apnkev, dyaðororðv, oùpavó- Oev ўш verovs rovs кой karpovs картофорооѕ, eumimAav трофте кой evppoovyys às Kapdias пиву. 1 Kai табта Aéyovres, pods катётарса» TOUS OyAovs Tov ш) дує aùroîs. 19 ° EnjaAdov 06 amo Avro- ҳєіаѕ kal '[xovíov ' IovÓatoi, kai REVISED VERSION. when the Apostles, Barnabas and Paul, heard, they rent their clothes, "and leaped forth into the crowd, crying out, and saying, Why do you do these things? We are »men of like nature with your- selves, declaring to you glad tidings, that you should turn from these vanities to the living God, who made the heaven, and the earth, and the sea, and rall things that are in them ; who, in sthe ages past, suffered all the nations 'to go on in their own ways. Nevertheless, he did not leave himself without *testimony, in that he did good, and gave you rain from heaven, and fruitful seasons, filing your hearts with ‘food and | gladness. And "with these sayings they scarcely restrained the peo- ple, that they did not offer sacrifice to them. "Then Jews came over from Antioch and Ieonium; and having persua- 99 ^ For esoexndnoay, Gb., Sch., Ln., Tf., substitute e£ezrzóz- They leaped out into the crowd exclaiming and saying: Men! why do you do these things ? gv. ° We are men, sauer avPowrmor—onuownaters ou, of passions similar to yourselves, evayyedeSouevor, announcing to you glad tidings, that you should turn away from these vani- ties to the living God, who has made the heaven, and the earth, and the sea, and all things that are in them. P To лау, was an abbreviated formula representing the whole Universe, in the Aristotelian age. Та mavra, and ларта та, are not always identical in sense; the latter ra has some- times the position and power of a relative pronoun, which is the case here. Therefore, in this case, we prefer “all things thal are in them, to all things in them”. а TTagwynuevacs, from wagotjouat, preteritus, found only in this place N. T., indicative of ages long since, or fully passed away. г ЈТооғоєо даг, not properly “to walk in their own way,” rather fo go on in their own course. * Kae тог ye оох аиаотьоот, etc. not leave himself wnattested. And yet, indeed, he did Te, enclitic, gives point and pungency to this expression. Диаотооов, is an бла& Àsyousvov, in this book, but in this sense it is found in ОН Antiq. 14:7, 2; Plutarch de Solent Anim. 23; Thuc. 2:41. Doing good, &c. Better col- located in English thus: “ And yet, indeed, doing good, giving (uw instead of Zi, Gb., Sch., Ln.—Tf. omits both) to you: rain from heaven and fruitful seasons, filling your (2р0 not 7 ие») hearts with food and gladness.” t The heart receives not food; but, rhetorically, the heart is the receptacle of all comfort; hence the fullest expression of the satisfied desires of every category. ч Tavra leyovtes, saying these things they, with difficulty (uolis from uolos, labor), restrained the multitude from offer- ing sacrifice to them. у Then (de) Jews (sz5A9ov) came over from Antioch and Iconium, xat ztetocrec, and having persuaded rovs ozAovs, the multitudes. Translators are almost equally divided in present- ing this in singular and plural, multitude and multitudes. Being plural in all the best texts, we deem it proper to appear in the same number in the version, as in the original. 190 ACTS OF THE APOSTLES. CHAP. XIV. KING JAMES’ VERSION. people, and having stoned Paul, drew Aim out of the city, sup- posing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. 21 And when they had preach- ed the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribula- tion enter into the kingdom of God. 23 And when they had or- dained them elders in every chureh, and had prayed with fasting, they commended them to the Lord, on whom they be- lieved. 24 And after they had passed throughout Pisidia, they came to Pamphilia. 25 And when they had preach- ed the word in Perga, they went down into Attalia : 26 And thence sailed to An- tioch, from whence they had been recommended to the grace of God, for the work which they fulfilled. 27 And when they were come, and had gathered the church to- gether, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. GREEK TEXT. А M У ^ z тєісортєѕ Tous OxAous, kal Abd- ^ ^ zA » cavres Tov ЦабЛор, тороу é&o ^ / p. 2 THs T0Àeos, vopnigavres avrov 0 , 20 А , де TeOvavat. kvkAocavrov дє ^ ^ ^ 5 ^ avrov TOV радбутфу, арастаѕ Bs 3 ` , ` A eionàlev eie THY поли kal TH , э ~ X, ^ éravpiov ЕЛЕ ovv тё Bap- z > , » vaBa eis AépBnv. “1 evayyede- , ^ А ГА oapevol тє THY поћи єкєіи, , ` е ГА Kal pabnrevoavtes ikavous, ите- ` , стреа» eis туу Avorpav каї , / Ne, , 9943 [kovov kai Avrioxeav: ^^ emi- » A ^ ^ aTypiCovres Tas Wuyas Tey aby- ^ ^ P. ^ TOV T&pakaAo)vres eujuévew TH у \ ^ тістє:, кої OTL да TOAA@Y ӨЛі- ^ € ^ , ^ ` ` Weov дє: трах ciaedOetv eis THY ^ ^ 9 BaciXeiav ToU Ocob. 7° уєіро- Tovnoavres де avrois прєсВотє- L4 povs кат ékkAnaíav, просєоёа- ^ ^ и plevol METH vgoreuv, zapéQevro ` ^ ^ у аутооѕ TQ кор els Ov rema Tev- 24 o , ` кєсар. кої дієАдорутєѕ TYV ITiaWiav, ?)A80v eis ПарфоМаь- 25 ` А э и ` кай AaAncavres év Lepyn Tov , , Aoyov, karéBgaav eis ’Атта- Aeav °% kákeiÜev атєтА eav kakelĝev aréTÀcvoav , r y 5 eis Avrioxeuav, 00ev Norav Tapa- , ^ у ^ ^ > Sedopevor тр Xapere ToU ай eis то €pyov 0 eTAnpwoay. “' Tapa- , ^ , yevopevor дє кої avvayayovrese ^ > z , © THY еккАуо(аи, avyyyeAay оса € SN ^ erotpoaev 0 Өєоѕ per avTOv, каї e » ^ N , , ore vorge rois &Üveat борау Ti- 28 , мы ^ , atews. ^ OverpiBov дє eket xpo- ` ^ vov ovk oAtyov cvv Tois palny- Tals. v “That he had been dead,” is not reckless of all the texts, ancient and modern, that we have only ambiguous, but | seen. REVISED VERSION. ded *the multitudes, and hav- ing stoned Paul, they were dragging him out of the city, supposing that he »was dead. But, while the disciples were standing about him, ris- ing up, he entered into the city. And the next day he went out with Barnabas into Derbe. And when they had announced the glad tidings to that city, and made many disciples, they returned into Lystra, and Iconium, and An- tioch, confirming the souls of the disciples, exhorting them to continue in the faith, saying that we must, through much tribulation, enter into the kingdom of God. And, having appointed for them eld- ers in every congregation, and having prayed with fast- ro > | ings, they commended them to the Lord, in whom they be- lieved. And, having passed through Pisidia, they came to Pamphylia. And when they had spoken the word in Perga, they went down into Attalia; and thence they sail- ed to Antioch, whence they had been commended to the grace of God, for the work which they performed. And when they came, and had assembled the congrega- tion, they rehearsed all that God had done with them, and that he had opened a door of faith to the nations. And they continued no little 28 time with the disciples. 21 They had not dragged, but, according to the text, were dragging him out of the city, when he revived. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. CHAP. XV. AND certain men which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Bar- nabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles : and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were receiv- ed of the church, and of the apostles and elders, and they de- clared all things that God had done with them. GREEK TEXT. CHAP. XV. / ` КАТ mwes xatedOovtes ато ^ > , 207 ^ rs 'lovÓa(as, є0:даскоу Tous э ^ СА эх ^ z aüeAQovs, Ort вау pN mepirép- ^ - , , vyole TH дє. Maiicéws, ov Óv- vacbe oœobiva. °? Tevopévns > 74 оду стасєоѕ Kal собутусєоѕ ^ ГА ~ ovk OAtygs TG llavAo кої ro , \ э ` РА BapveBa pos avrovs, ётаёау > , ^ РА avaBaivey Ila0Aov каї Bapva- ГА y+ 3 PA Bav ка twas &AXovs Е abràv ` ` , троѕ TOUS атостоћоуѕ kal TPE- А усе ` ` a'Bvrépovs eis Lepovoadnp, тєрї ^ , , Р тод бутђшатоѕ rovrov. * oi uev 5 , ` T: оду протєифбєутєѕ Ото THS єк- ГА ГА \ KAnolas, Sujpyovto тур Фопикть и $ ` кої Хараре, exdupyovpevor THY M ^ ^ єтістрофту Tov eÜvàv: кой êroi- \ z ^ ^ ovv xapav peyadny пасі Tos > ^ 4 , M adeA dois. Tapayevomevor дє ó n ` , z cis ЈєроосоАи, атєдєубтсар ^ ^ ^ фто TNS €kkAnaías kal TGv ато- , ^ cTOÀov kal Tov Tpeapvrépov, > , , a € ^ > , axyyyeuav тє дса 0 Өєоѕ eroi- XV. 101 REVISED VERSION. CHAP. XV. Ахр certain «persons that 1 came down from Judea, taught the brethren, saying; Unless you are circumcised after the custom of Moses, you cannot be saved. When, therefore, 2 Paul and Barnabas had no little *dissension and discus- sion with them, they deter- mined that Paul and Barna- bas and certain others of them, should go up into Jeru- salem to the Apostles and elders about this question. And being brought on their 3 way by the :congregation,they passed through Phenicia and Samaria, declaring the con- version of the Gentiles; and caused great joy to all the brethren. And when they were come 4 into Jerusalem, «they were received by the congregation, and by the Apostles and elders, and they declared all things that God had done by them. х Tis, aliquis, vues, certain persons. The masculine gender is most worthy in all such cases. We sometimes substitute persons. Twes ««veAO'ovvec, Certain men coming down, Wes. ; “Some who came down," Wakef.; “ Had gone down,” Penn. ; * Came down,” Murd., Thomp.; “Came,” Dodd. Azo туз Iov- aras, from Judea (to Antioch understood), ғд:дасхо» tovs adehpouvs—ieyortes, after =дидеохот must be supplied, in the sense, that the following ór: may redound, Kuinol. Tw efe Moiicews, in the manner Moses prescribed, or, prescribed by Moses. TlegutunInre is preferred by Ln. and Tf. to wegerenwnode. Griesbach regards it as supported by good authorities. Zip £Ü'zt, according to the custom. Dative of the manner. Y Tevouerns ovv oracews—uvtovs—controversia et disputa- lione acri. In ch. 14: 4, we find a schism amongst the citizens ; and in Acts 22 : 7, a similar one between the Pharisees and the Sadducees. Хтасиѕ occurs four times in the book of Acts, and only four times in all other portions of the Christian Scriptures. In com. ver. it is represented by insurrection, se- dition, dissension, uproar ; and once by standing. Hence its special meaning, in any given case, depends upon its context. Zufnrnocs occurs twice in this chapter, and only once beside in the Christian Writings, Acts ch. 28 : 29; in this last in- stance it is represented by reasoning, and in this chapter by disputation and disputing. The verb ov£zeo is in favor with John Mark, occurring six times in his gospel, and only four times in Luke's writings. In Mark, com. ver.,it is five times represented by question, and once by reason. But for ообуттоғос, in this place, and in v. 7, in some manuscripts, it is бутуоғос, which occurs in this sense, at least six times in the Christian Scriptures. 2 Oi uev ovr ztgozteugÜcvres imo ths exxinovas. Some, as Hammond, on 1 Cor. 16 : 11, interpret these words thus: Hi igitur ab ecclesia honorifice deducti. Morus and Heinrichsius so interpret them, i. e. “they were sent away with all necessary provisions for the journey.” But no passage can be adduced from any writer of respectability to sustain such an interpre- tation. Поолгило, in its eight other occurrences in N. T., is represented by accompany, conduct, or bring forward, a person on a journey, Xen. Cyr. I. 4, 25 ; Homer's Odys. Е. 37, 146, are quoted to sustain this interpretation. But their poetry, or their prose, is quite out of place in Luke's horizon. а AnedexInoay, they were kindly, or benignantly received. In ch. 2: 41, and in ch. 21 : 17, we find асиғиоѕ before ede- Барто, rather aedeEavro, according to Ln., Tf. KING JAMES’ VERSION. 5 But there rose up certain of | noe per avràv. the sect of the Pharisees, which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that a good while ago, God made choice among us, that the Gentiles, by my mouth, should hear the word of the gospel, and believe. е Оті A€yovres, GREEK TEXT. дє TLVES TOV ато TNS aipeoews TOV Фарси TETLOTEVKOTES, avrovs, TGpayyéAAew те туре тоу vopov Movaéos. 5 SuvnyOnoay де oi атдсто- Лог kai oi треоВитерои iOetv тєрї Tov Àóyov ToUTOU. сорт yevouévis, раста Jlérpos eime mpos aiTovs, "Av- Opes адєАфої, орех єтістасдє ore ah yuepov apxaíev о Өєоѕ êv ушу é£eAc&aro Sia тод ото- patos pov akovoa Ta €Ovn Tov Aoyov тод evayyeriov, кої mi- ACTS OF THE APOSTLES. CHAP. XV. REVISED VERSION, But *some of the sect of 5 the Pharisees, who believed, rose up, saying, that it was necessary to ‘circumcise them, and to command them to keep the law of Moses. And the Apostles and 6 elders came together to con- sider of this matter. And 7 when there had been much discussion, ‘Peter rose up and said to them; Brethren, you know that at first God made choice «among us, that the Gentiles, by my mouth, should hear the word of the * e€aveornoay бер Teperepvew 0 ToAANS be ^ B§aveotnoay de ти’ tæv ало tys aioesews twv Baot- осот ; But there arose some of the sect of the Pharisees ; or— But certain persons of the sect of the Pharisees who believed, arose ; or, with Hackett, * But there arose some of those from the sect of the Pharisees.” “Thereupon some of the sect of the Pharisees who believed, rose up, and said," Thomp. * But some of the sect of the Pharisees that believed, rose up and said," Dodd. “ And they related how certain believers of the sect of the Pharisees had risen up, and said," Wakef. “But there rose up, said they, certain of the sect of the Pharisees who believed," Wesley. *And some who from the sect (or doctrine) of the Pharisees, had believed, rose up, and said,” Murd. * But some of the sect of the Pharisees who had be- lieved, arose, saying," Penn. “And there arose certaine of the heresie of the Pharisees that believed, saying," Rheims. * But sayed they, certaine of the secte of the Pharises rose up, which dyd beleue, saying," Geneva. ‘Then rose up certayne of the Secte of the Pharises which did beleue, say- ing," Cranmer. “Then arose ther op certayne that were of the secte of the Pharises and dyd beleve sayinge," Tyndale. * But summe of the eresie of farisies that bileuden, risen up and seiden,” Wickliffe. Such is the scale-descending of thir- teen English versions, as quoted, upon one of the most transparent verses in the Christian Scriptures. "The changes in orthography are not much greater than the changes in the sense, so far as perspicuity, precision, and force are con- sidered. Are those of a sect that believed, and those from a sect that believed equivalent, or exactly equivalent, alike definite and perspicuous ? Are “believers of the sect of the Pharisees,” and “some of the Pharisees that believed,” tantamount and equally definite indications of position? Is currency coin, or are cur- rency and coin convertible terms? Literally, the Pharisees thought that it was necessary to command them to circumcise, and to keep the law of Moses. The Pharisees and the Sadducees constituted each an heresy or an aéigeors. Hence, іп у. 5, we read of certain per- sons of the heresy or sect of the Pharisees. Conyerted Phari- sees constituted the first heretics or heresiarchs in the Christ- ian Church; or translated from the synagogue to the church their respective theories. Like all Heretics, in all ages, they were sensitive and tenacious of their respective peculiarities. Hence their tenacity of certain Jewish rites and ceremonies. They had the honor of occasioning the first Christian conven- tion. They were punctiliously sensitive of the claims of Moses, and his law of ceremonies. Thus, in Jerusalem, they placed themselves under the shield of Moses and Abraham. * Their central dogma is in the following words: ót: dee zrega- TEUVEW avrovs, Tapayyelhew ve тов TOY vouov Mwüosws. It behooved them first to be circumcised, and then to keep the law of Moses. They must be subjected to circumcision, and keep the law. Such was the issue—circumcision and the law of Moses. 4 Араотаз Петооз. In possession of the floor, Peter opens. Avdoes adehpot. More implicated than any other man in that assembly, having immersed the Gentiles by a special command, without any conference, or agreement with any other Apostle. Hence his apology, ó Өғос ev huw ekeheEato dea tov отоша- tos uov axovom ta ewy vov Àoyov tov evayyehtov, xat Tt- OTEVO QL. е Ev ўш, is better sustained in this passage than ev duc, preferred by Ln., Tf. Peter modestly uses the plural. Itis, indeed, a Hebraism. (Hebræi enim verbo “m2 comitem ad- dere solent præpositionem 3; Nehemiah 9:7, pyax2 png "9x cui placuit probatus fuit Abrahamus. Add 1 Chronicles 28: 4, 5. The Septuagint renders it thus: &б=ЕДебато ev suor— ; Aipeons. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us: 9 And put no difference be- tween us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe, that through the grace of the Lord Jesus Christ, we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, say- ing, Men amd brethren, hearken |» unto me. 14 Simeon hath declared how God at the first did visit the GREEK TEXT. ^ и отєдсои. 8 kal 6 Kapdtoyvdarns ` 4 > ^ ` Өєоѕ єшартортсєу avrois, 0055 > ^ ` ^ я; a avrots то Пуєдиа то “Ayor, ^ г gaa 9 s 34 / кабоѕ kai ши" " kal ovóev д1є- ` ^ ^ криє pera£v nav тє Kal avrGv, ^ е TH пісте кабарістаѕ Tas кардіоѕ адтфу. 0 pov оду ті терабете Tov Ocüv, émibeivac бууду ет Tov Tpaxndov TOV parv, ò ov одте ol татєрєѕ nav sesi цеб icxvcapev Вастасои; И 4AAA N ~ , , > ^ dua THs Харито Kupiov *Inaod ^ и ^ Хрістодй mioTevouev обои, > A / > ^ 12 > ГА каб ov тротоу какєірог. Esi- \ ^ ^ ^ ` ynoe дє пар то пАђӢоѕ Kal » ГА ^ kovov ВаруаВа кої llavAov Й e eEnyoupevov baa побоку ó ^ ^ ^ Ocós onueia kal терата èv rois y ^ 5 ^ eOveot Ot avrQy. 1% Mera dé ` ^ S TO gGtyncat avrOUs, azexpiOn и 3 ГакоВоѕ, Ауу, Avôpes aded- ` > z Й ` oi, axovoaré pov. '* Xvpeóv 3 x ` ^ Li M e&nynoaro, кабо mpárov ó Өєоѕ XV. 103 REVISED VERSION. Gospel, and believe. Апа “бой, в who knows the hearts, bore them testimony, giving them the Holy Spirit, even as to us; and put no difference 9 between us and them, having purified their hearts by the faith. Now, therefore, why do you try God by putting a yoke upon the neck of the disciples, which neither our fathers, nor we, were able to bear? But, "through the grace of the Lord Jesus, we believe that we shall be saved, even as they. Then all the multitude were silent, and heard Barna- bas and Paul declaring what "signs and wonders God had wrought among the Gentiles by them. And after they were si- lent, Jemgs addressed them, m 1 2 =) saying; ‘Brethren, hearken to ed Simeon has declar- 14 ed how God fist visited ewu Васа. ЕЗЕДЕбато ev Ходошо» ty vig uadioae (avtov) ext Foovov. Vide Vorstius de Hebraism. N. T., p. 662. See also Kuincel in loco, f Kat 6 zaodvoyrymotns Oeos—dovs «vroi то Ivevua то Aycov. Confessing judgment, he pleads his justification on the basis of a Divine oracle, and of a Divine gift to the Gen- tiles, even the то IIvevua то Аугор, in its greatest, largest am- plitude. It is not only the Holy Spirit in all the amplitude of his grace, but as more definite and exegetical he adds, хоо xat Huw, even as to us, Jews; and still more pleonastically, he adds, ту mores uatageoas таз xagdtas avtov, having purified their hearts by the faith. E Xocotov is here omitted by Gb., Sch. and Tf. Lord Jesus is all sufficient. 2/4 ts хаоетос, the charity. This word has obtained a very latitudinarian currency in ће N. T., com. ver. ; being represented by ten words: favor, grace, thank, pleasure, liberality, benefit, joy, thankworthy, gift, acceptable; while from the same root, z,agcoua, occuring seventeen times, is uni- formly represented by gift; and zaocSouae by give, frankly forgive, grant, deliver. Were we at liberty to select any one term, to the exclusion of every other, we should give our suffrage for favor. In our present currency, it would be adequate to the scope of the original. We should not place sovereign, or special before it, because all grace is necessarily sovereign, special, and free. It may, in degrees, be great, greater, and greatest; but, uniformly, it is free and sovereign. в Хуива хаг tegata. Not convertible terms; all signs are not wonders, nor are all wonders, signs ; neither are all mira- cles, signs, nor all signs, miracles. Xzzz:ov, in some eighty oc- currences in N. T., is some fifty times represented by sign; by miracle more than twenty times, and occasionally by token, tantamount to sign, and sometimes by wonder. і Avdoes адғ/ рои. 40:7 ог, in some three hundred and fifty occurrences in N. T. is represented by brother, or brethren. Arr is, some two hundred and twenty times, represented by тат ; ane in reference to married men, = husband, some fifty times. When ardges идёйфог occur, as they do only in this book of Acts, and in it some twelve times, we represent them together by the word brethren. Peter introduced this formula, and on Pentecost the converts caught it and used it. Stephen used it, but with the addition of the word fathers—'*Brethren and Fathers.” Because avdges equally applies to both, and is ab- sorbed alike in both, we prefer, “ Brethren and Fathers? So Paul uses them Acts 13:15; 22:21; 13:26,38; 23:1, 6; 28: 17. 104 ACTS OF THE APOSTLES. CHAP. XV. KING JAMES’ VERSION. Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the taber- nacle of David which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. GREEK TEXT. 3 , A ЕЈ э ^ епеокерато aBetv ЕЁ бубу ^ Зое ^ / ^ Aaov єтї TQ оъорать QUTOU. 15 ` , ^ e " kat Tovr@ guupwvovow oi À , ^ ^ дс и oyot тди трофутои, кабоѕ yé- 5 ^ ^ 2 уратта ‘© Merà тафта ava- ^ s ГА ` отрефю kai avoikodounow THY \ IN Y ^ cry AaBid thy memrokviav: ` ` и ^ > kal та KATETKAPPLEVA AUTNS AVOL- ГА X > 7" ЕД , кодоџлсо, кой avopÜcac avrny: e ^ э Z ^ И (mos av exGyTHTwow oi ката- ^ 3 И, ` / Логтог TOv аудротоу tov Kv- ` у Ay, 3 44:3. ^ piov, kai парта Ta ебут, Еф’ ous ЕЈ , N ЕА ГА > ETLKEKANTOL TO Ovou& gov єт ЕД tA , , ^ &UTOUS A€yer kUpios 0 тои REVISED VERSION. the Gentiles, бо take out of them, a people for his name. And with this the words of the prophets agree; as it is written, After this I will re- 16 turn, and will rebuild the *ta- bernacle of David (which is fallen. down, and I will re- build its ruins, and I will set it up; that "the rest of men may seek after the Lord, even all the nations, upon whom my name is call- ed, says the Lord, who does ^ Pj 18 Known unto God are all|Tavra тарта. ^ 15 fljwegrà ат all these things. "Known to 18 'To take exe is redundant. ) Ладе eë sÜvowv haoy еле те ovouati avrov. out of the nations a people for his name. Rejected by Ln., Tf, Gb. Upon his name, is a literal version of exe tw ovouati ai- тоо—“ То take from among them a people for his name,” Thomp. * To take out of them a people for his name,” Wakef. “To elect a people for his name out of the Gentiles,” Murd. “To take out from them a people for his name," Penn. “То take out of them a people for his name," Wes., Booth. ** To take from among them a people for the honor of his name,” Dodd. So, substantially, are all the versions that we have seen. For the glory of his name, being the God of the Gentiles as well as of the Jews, he commanded his Gospel to be announced to all nations, intending thereby, as a means to an end, to collect out of all the tribes and nationalities of earth one new com- munity. This amounts to no more than his commission to the Apos- tles indicates; “ Preach the gospel to every creature,” the whole human race. The question here is upon ғли, which is repu- diated by Ln., Tf.; and is by Gb. regarded as a probable omission, which, indeed, very little affects the sense—a people for his name is, without гле, fairly indicated. Еле, with the dative, is, in the com. ver., translated by, at, unto, in, of. In its more than one thousand two hundred oc- currences in the N. T. it is frequently, with the dative, repre- sented by 2n. In the single book of the Acts, in a hundred and seventy five occurrences, it is found in construction with the genitive, accusative, and dative, and is frequently represented, com. ver., by in, on, or upon. Deus inler Gentiles sibi collegit celum, qui esset populus Dei peculiaris sicut olim Iudei," Kuin. In this view, we fully concur. Vigerus on Grecian idioms, De prepositione, zzz, р. 612. London ed. 1824, k Tyv охар оид. Хет answers to Hebrew mao indicat- ing a tent woven of leaves or reeds, in use umong shepherds, Ro- senmüller, Amos 1:2. But ору is put for any sort of house. Here it is an image of the kingdom of David, as in other places an image of mount Zion, on which David's palace stood. Virtu- ally, it represents the original political state of the nation. See Kuincel on this passage. | Karsozayueva—zataozanto, found here, and in Rom. 11:3, perf. part. pas. = ruins. Its root is охалто, diruo, fodio, that which has fallen to the ground and which is dug up. Ta xareoxaupera, diruta, is found in the Alexandrian ver., Amos 9; 1, 12. “I will restore its ruins," Wakef. Some recognize here, the Hebraism which converts the first of two verbs into an adverb, qualifying the second. “I will again re- build," Meyer. De Wette and Winer reject that explanation. Hackett also; and so do we. “I will build again its ruins,” Penn. “Restore its ruins," Wakef Too ambiguous, or elliptical. “I will build again the ruins thereof,” Wesley. “That which was in ruins in it," Murd. m Oi xaraALottot tov avIoumay vov Кого», zat тарта ta е9), eg obs exizexdnrarto ovoua uov ex avtovs—* The residue of men.” Karadouzor is found only in this place in the №. T., representing all the world beyond the Jews. This passage represents the whole Gentile world, and intimates their parti- cipation in this salvation in common with the Jews. “ God is immutable, and hath decreed az arwvos, olim, antiquissimis temporibus, regnum condere, in quod non tantum Judai sed etiam Gentiles, sine legis ritualis observatione reciperentur. In other words, he willed that not only the Jews, but also un- circumcised Gentiles, should belong to his peculiar people, Kuineel, in loco. п Tywota ax arwvos, textus receptus, (core te Occo marta та гоуа abtov)—Griesbach’s reading, Кит. “To God are known all his works from eternity," Thomp. “Known unto ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them that they abstain from pollutions of idols, and from for- nication, and from things stran- gled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath-day. 22 Then pleased it the apos- tles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; name- ly, Judas surnamed Barsabas, and Silas, chief men among the brethren : 23 And they wrote letters by them after this manner; The apostles, and elders, and breth- ren, send greeting unto the brethren which are of the Gen- God are all his works from eternity,” these things known from the beginning,” Penn. from of old are the works of God," Murd. the beginning of the world,” Wakef. beginning of the world,” Dodd. It is a true oracle, but here unnecessary. * Known, etc., from the Bow ty Огф парта та soya атоо, omitted by Gb., and Tf. То me, of doubtful authority. GREEK TEXT. X If э ^ ^ и ` ai@vos воть TQ Оеф парта та zy е ^ 19 N 3 A ГА ерух avrov. ôo €y@ kpivo ` ^ ^ ` ^ ш) T&pevoxAeiv тоіѕ ато TOY ЕЈ ~ и 3 ` eOvav emiotpepovow émi Tov ГА ` ^ > ^ Ocov: ?? GdAAG ÉzriaretÀau avTots ^ , ` ^ Tov améxecOar ато TOv «М№суп- , ^ 7) ^ шатор Tov єідоћои kai TNS тор- L ^ A^ ni velas кой TOU TVLKTOU кої TOU al- ^ A ^ patos. ?! Mwans yàp ёк yeveav ГА ^N / A Z apXaiov ката поћи TOUS ктрос- З А ^ сотах QUTOV EXEL év таїѕ бора ^ ^ ^ и yoyais ката таг саВВотоу ava- / YLVOTKOJLEVOS. 22 , M ^ e / Tore ёдоёє rots &mooróAots ^ / \ СА каї rotg прєсВотєроіѕ ovv oàn ^ > z э ГА z Th EKKÀNT IQ, ékAc&apiévovs av- драѕ e£ адтфь перу eis Av- похе» au TO Havre Kal BapvaBa, ть ^ + pevov BapoaBay, kai Lirav, av- , 5 ^ Spas Tyovévovs év rois aded- ^ 23 ^ $ ^ < pots, ypawavres діа xetpos > ^ , rye > 7 ^ a)vrTGv таде, Ol атостоћог каї z с oi трєсВотєрог кої ot адєАфої, ^ \ \ , то ката Tyv Avroyeav Kai ХУ. 105 REVISED VERSION. God from everlasting are all his works. °Wherefore my 19 judgment is, not to trouble those who from among the Gentiles turn to God; but to write to them, that they ab- stain from pollutions of the idols, and. fornication, and things strangled, and blood. For, ‘from ancient times, Mo- ses has, in every city, those who preach him, being read in the synagogues every sab- bath. Then it pleased the Apos- tles and the elders, with the whole congregation, to send rchosen men, from among themselves, to Antioch, with Paul and Barnabas ;—Judas, surnamed Barsabas, and Silas, leading men among the breth- ren. And they wrote by them these words :—The Apos- tles, and elders, and *breth- ren, greeting—To the breth- ren of the Gentiles in An- 23 Wes. “Who made * Known * Known—from sacred literature. jan Scriptures. as making or gaining disciples is from teaching them. pretation, but in its full amplitude, or generic acceptation in а Moses—has them that (znovooovtas «vror—) are preach- ing him, not d:daoxorvras—teaching him. The words are never confounded, nor substituted the one for the other, in the Christ- Preaching and teaching Christ are as distinct The о Ao гу хото. “ Wherefore I judge,” Wes. “Therefore I say to you,” Mur. “Му opinion is,” Wakef. “Му judg- ment is,” Penn, “І judge,” Hack. ‘Therefore’ it is my judg- ment," Thomp. ‘ Wherefore my judgment is,” Dodd. P Поорга, fornication. Various substitutes for this word have been proposed. See Kuincl. М. L'Enfant explains this of vietims offered by prostitutes out of their scandalous hire (Deut. 23 : 18) which, he says, makes a beautiful sense. Heinsius, at large, vindicates this interpretation, and shows that Athanasius uses wogveca for ztogrezy Ivore, Doddridge. Кито] gives some six columns of dissertations on the ac- ceptations of this word, backed by eminent names. With Rosenmüller, Morus, and other distinguished names, we con- cur, that this word is not to be taken in any private inter- preacher’s work and the teacher's work are frequently contra- distinguished in the Apostolic currency. In the case of the synagogues in opposition to Jesus, they proclaimed the divine mission of Moses, and claimed authority for him against the claims of Jesus the Nazarene. Hence we are informed that “daily in the temple, and from house to house, they ceased not to teach and to preach Jesus, the Christ,” дидаохортеѕ xat evayyehiSomevoe Ingovv vov Xovotor. г ByleEauevovs passes into the accusative, because the ob- ject of the governing verb ; ezrooroAo:s serves, at the same time, “as the subject of the infinitive,” Hackett. * For Silas, in the Acts, we haye always Silvanus in the Epistles." Dias, Xe Jovavos ; the former his Jewish, the latter his Gentile name. в Kae oí before acAgo« is omitted by Ln. (Gb. marks it as а probable omission). 106 ACTS OF THE APOSTLES. CHAP. XV. KING JAMES’ VERSION. tiles in Antioch, and Syria, and Cilicia. 24 Forasmuch as we have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying, Ye must be cir- cumcised, and keep the law ; to whom we gave no such com- mandment : 25 It seemed good unto us, being assembled with one ac- cord, to send chosen men unto you, with our beloved Barnabas and Paul: 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Ju- das and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than those necessary things ; 29 That ye abstain from meats offered to idols, and from blood, and from things stran- gled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dis- missed, they came to Antioch; and when they had gathered the multitude together, they deliver- ed the epistle. 31 Which when they had read, they rejoiced for the con- solation. 32 And Judas and Silas, being prophets also themselves, ex- horted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. | GREEK TEXT. Хора» kai Kidixiav адєАфоїѕ 24 ’ Er- ^ E e ` я. e ^ є:0') ykovoapev OTL wes EE тии , и е ^ ГА eEcAOovres ётараёау vas Ло- ^ 3 3 A , rois ё éÜvàv, xatpew. > 7 ^ ^ yous, &vaakevaCovres Tas Wuyas е ~ , , орои, Aéyovres тєрітєшиєс дои ~ ^ » © > каї туре тоу vopov, ois OU діє- ^ E J € ^ стєЛарєбда` °° eo&ev ти ye- , е ^ 3 / vopevots opmoOvpador, ékAc£ape- vous avOpas перурои mpos Ups, c)v Tois ауатуто тиви Bap- vaBa кой ПауЛф, *° аудр@тогѕ / ` ^ ei птарадєдокоси Tas uyas афту е \ ^ , ^ Опер TOU дуоратох TOU кирои nuov 'Iyco? Христо. ” are- ^, TÀ > P oTaAkapev оду `Гордау koi Xi- > s А > Лар, каї avrovs ди Aoyou атау- , ^ э и эу. УЕЛЛортах và афта. * едоёе ^ Prine ГА , ` уар TQ Ayip Шуєураті Kat MHLW, poe TÀ€0v ётитідес Oat бы Bapos, тАђи TeV ér&vaykes rovrov, ? йтеҳес Bou єідоћодо- TOV кой ойшатоѕ кой тикто? Kal <- © ^ zopveíag: €& wy діаттродутєѕ e ` 5 , уэ е EavTous, eÙ праёете. ерреобе. 2 \ 5 y 9 Oi pev оду атоћобёртєѕ 9. , > , ^ 7]ABov eis Avrioyeav: кай ovva- , ^ ^ , yayovres то TAnOos, éméOcokav ` , R , Tv emtatoAny. °’! ávayvóovres M , ^ , бе, €éx&pmaav TL TH таракА)сє. 29 / A 3? °ордаѕ ðe kat Liras, кой av- ` ^ y x СА тої mpopyrar ортєѕ, діа Aoyov ^ и ` , 70AÀAÀoU парекаЛеста» TOUS адєА- ` Z 32 / фойе, kai éreoripi£av. 33 Howj- M / 4 саутєѕ дє xpovov, ameAvOnaav > > у , ` ^ > ^ per eipnyns amo TOv адєАфоу ` A э £ 34 y троѕ TOUS &7r00TOAOUS. бое t Aeyortes meguteuveodar zat thoew vor vouor is omitted by Ln., Tf, and by Gb., is regarded as a probable omission. ч For exdeEauevovs, Ln. would substitute exAeSausror, which Gb. marks as a reading not quite so strongly supported. у For zov, Ln. would substitute z«z7490», which Griesb. thinks probable, Jerusalem. w Мет eure, with peace. Silas next appears with Paul at Antioch. х For «zooroAovs Gb., Sch., Ln., Tf. substitute алоотғглоз- таз avtovs, with much authority. у This verse is repudiated by Gb., Ln., REVISED VERSION. tioch, and Syria, and Cili- cia. Since we have heard, that some persons who went out from us, have troubled you with words, subverting your souls, saying, You must be circumcised, and keep the law; to whom we gave no commandment; it seem- ed good to us, being assem- bled with one accord, to send "chosen men to you, with our beloved Barnabas and Paul; men who have hazarded their lives for the name of our Lord Jesus Christ. We have sent, therefore, Judas and Silas, who also themselves will tell you the same things by word of mouth. Ког 16 seemed good to the Holy Spirit, and to us, to lay on you no greater burden than these necessary things; To abstain from meats offer- ed to idols, and from blood, and from things strangled, and from fornication; from which, if you keep yourselves, you will do well. Fare- well. So, then, having been dismissed, they "came into Antioch: and when they had assembled the multitude, they delivered the epistle; and having read it, they rejoiced over the consolation. And Judas and Silas, being also themselves prophets, exhort- ed the brethren with many words, and established them. And after they had made some stay, they were dismissed, with “peace from the breth- ren to the *Apostles. »But it 34 bz [$ bo e 32 Judas and Silas now return to Tf, and others Verba hujus versus in multis Codd. desunt. In others, it ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 34 Notwithstanding, it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. 36 And some days after, Paul said unto Barnabas, Let us go again and visit our brethren, in every city where we have preach- ed the word of the Lord, and sce how they do. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who de- parted from them from Pamphy- lia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus. 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41 And he went through Sy- ria and Cilicia, confirming the churches. GREEK TEXT. \ ^ ^ ^ de то Nida émıpeivat адтоб. 25 ^ \ ? Пабло де кої BapvaBas 0:6 > tpiBov év ' Avrtoxeía, д:даскор- , TES Kai EVAYYEALCOMEUOL, META кой д ^ ` , ^ érépov TO0AÀÀGv, тоу Aoyov To) kupíov. °° META é twas трёраѕ 5 ^ ` cime Па?Лоѕ mpos BapvaBar, ЕД , ` Emotpépavres ð) етокеуо- ` > ^ e ^ ` педа rovs адеАфооѕ nav ката пасо» поћи», EV ais каттууєіЛа- ^ A ^ ^ pev Tov Aoyov Tov kvpiov, Tas y и €xovat. 3 BapvaBas 86 éBov- ГА ~ ^ > Aevoato соџтораћаВєі rov Tw- ^ ` / avyny TOv kaAovuevov Марко»: ^ \ ` 38 Паблов 0 700, то’ aro- A > > э ^ 5 ^ старта «m avrOv ато Паифу- ` я / ^ Alas, kal py cvveAO0vra avrois N^ ` ^ eis то épyov, p) соитараЛаВей» ^ € и 5 roUrov. * éyévero oiv mapo£v- NI GA ^ THOS, WATE aTroxwpiaOnvat av- ^ Cube > z + rovs ат aXAndwv, rov re Bap- 72 ГА ` vaBav тараЛаВоьта rov Маркоу 3 ^ , , ^ ekzAeUgat eis Kompov: “ Паб- \ Лоѕ 06 emrcEapevos МИДа èé- 23 ` ^ , = 7A0e, тарадодєіѕ TH Харите ToU 5 ` ^ = 9еоб vro ràv adeAgav. и дир- ` ` xero Oe туу Xvpíav kai Kuukíav, 3 emiaTnpiav Tas exkAnaias. XV. 107 REVISED VERSION. pleased Silas to remain there still. Paul and Barnabas, also, continued in Antioch, teach- ing and preaching the word of the Lord, with many others also. And some days after, Paul said to Barnabas, Let us visit ‘the brethren in every city, in which we have preached the word of the Lord, to see how they do. And Barnabas +de- termined to take John with them, whose surname was Mark. But Paul thought it not^propertotake him with them, who departed from them in Pamphylia, and did not go with them into the work. And there arose a contention so that they sep- arated one from the other; and Barnabas took Mark, and sailed into Cyprus. But 4 Paul ‘chose Silas, and de- parted, being commended by the brethren to the favor of God. And he went through 41 Syria and Cilicia, *establishing the congregations. 35 3T reads мороз де Iovdas exogevdn. * "Hucv is rejected by Gb., Sch., Ln., and Tf. It appears, indeed, redundant. The Syriae, Arab., Poly- glott, Copt., Sclavonic, Chrysostom, Theophylact, omit it. уег., and Wes. of,” Dodd. Ч ExheEauevos occurs but twice in М. T., John 5 : 2, com. “which is called.” “Chose,” Murd., Booth., Wakef. “ Having chosen for himself,” Hack. © ExormorSwv tas exzdnovas, establishing the congregations. * Having chosen," Thomp., Penn., * Made choice * EBovlevoaro, determined: not as in some editions, zgov- devo, wished, Hack. ^ H&ov, thought it not just, worthy of him, or, thought it not right. Of seven occurrences of this verb in М. Т., and of forty of the adjective, a£os, it is, with some five or six excep- tions, rendered worthy. © Eyevero magoSvouos, literally, a paroxysm of feeling arose between them, or a contention indicative of Paul’s intense in- terest in his mission. But neither yielded ; and so they parted. This controversy occurred in the first year of the second half of the first century. Exzhnot occurs some one hundred and sixteen times in N. T. ; one hundred and thirteen times rendered by the word church, and three times by assembly. In Ephesus there was a regular- ly constituted Christian assembly, or ғхх/уога, the word here used and represented by the word assembly, when applied to a mob ; but when to a Christian meeting for worship, in com. ver. is represented by the word church. This ought not grammati- cally nor historically so to be. "This word, or any one repre- sentative of it, is not found in the Christian Scriptures. We have xvg.orms, kurioles, four times, translated by dominion three times, and once by government; we have neither kyrke 108 ACTS OF THE APOSTLES. CHAP. XVI. KING JAMES’ VERSION. CHAP. XVI. Тнех came he to Derbe and Lystra: and behold, a certain disciple was there, named Timo- theus, the son of a certain woman which was a Jewess, and believ- ed, but his father was a Greek: 2 Which was well reported of by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and took and circumcised him, because of the Jews which were in those quar- ters: for they knew all that his father was a Greek: 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles GREEK TEXT. CHAP. XVI. , M Катурттое дё eis Aéppnv каї , ` Лустра" kai 160%, pabnrns Tis 2 , ^ 9, i / ех 7v €ket, ovoparı Тулодєоѕ, vios ГД , ^ yvvaikos rivos ’Lovdalas maT, ` \¢ à marpòs è ".EAAqvos- ? òs uap- ^ \ ^ y торєіто 0то Tay ev Ávarpois каї ' [kovíc adeApav. 3 тодтоу тбє- ic ^ A СЕД Anoev 6 Ia$Aos соу aŭro €&edA- ^ A Üciv, кої AaBov mepiéreuev av- ` ` ` > A ^ тоу, Ota Tovs ‘Lovdaiovs Tovs y ^ ГА 2 дутаѕ êv той топойб €kELvOLS s ^ er ^ пдєсау yap &mavres TOv татера > ^ © СА е Фат avroð, оти HAAnv vumnpyev. 4 72 \ ГА AN + as дє ÖLETOpEVOVTO Tas поле, / > ^ и ` торєд:дооу avrots (puAacoe та / \ ` ^ Soypara Ta kekpuuéva vTO TOV / я ^ атостоћоу кой Tav peo Bvrépov REVISED VERSION. CHAP. XVI. Tuen Paul came to Derbe and 'Lystra; and, behold, a disciple was there, named Ti- mothy, (the son of a woman who was a Jewess and a be- liever, but his father was a Greek,) who was *well at- tested by the brethren in Lystra and Iconium. Paul wished him to go forth with him, and took and cir- cumcised him, because of the Jews who were in those quarters; for they all knew that his father was a Greek. And as they went through the cities, they delivered to them, for their observance, the ^decrees that had been 'ordain- ed by the Apostles and elders nor curate in the original tongues, and, of course, not in the original Christian Scriptures. In North Britain they have a kyrke, made of the first sylla- ble of хьогоз, and 04205, contracted into kuriok, now written kyrk in Scotland, and church in England. But these, origin- ally of stone or brick, cannot represent a Christian community. The exxAnoca family occurs in N. T. some one hundred and fifteen times, three times translated, com. ver., assembly, and one hundred and twelve times church. "This has been, and yet is, a very unfortunate fact. Brick and stone may be culled out, but can never be called out, as the word exxdjova intimates. The called out are thinking, willing, moving, acting agents, such as men and women; and such only can constitute the living temple—the living, acting, moving, body of Christ—the real house of God on this earth—the positive living * pillar and support of the truth," to be seen, known, and read by all men. We have been obliged to continue this word church, and with it a perpetual conflict. According to the Constitution of the Bible Union, I presume we are bound to translate where it can be done, and not to transfer Hebrew, Greek, or even Ro- man terms, susceptible of translation, unless, indeed, such terms are almost universally, and, without litigation, admitted. We, therefore, expect to see this word church repudiated, and the word congregation, or assembly, substituted for it. We are aware of the difficulty of effecting such a change. Time, however, can and will accomplish it. We find the word exxdnove used three times in the 19th chapter of this same book, to represent what we now call a mob, a tumultuous assemblage of the people. Out of one hun- dred and fifteen occurrences in the Christian Scripture it is, with the exception of these three cases, uniformly rendered church ; in these three exceptions, assembly. Xvvayoyn is found fifty-seven times in N. T., and with two exceptions it is transferred synagogue, because, like our word * church”, it fifty-five times represents stone and lime buildings. It is twice applied to the people—once in this book, ch. 15 : 43, * congregation”; and once, James 2: 2, “assembly”. It is expedient, indeed, important, to state that the verb ovvaya, which occurs in N. T. some sixty-three times, is fifty times represented by “ gather”, * gather together” ; by assembly, took in, bestow fruits, or “ stow away fruits”, “resort”.—In all, thirteen times. f вору» xai Avoreay. In ch. 14: 16, Avorear zat Zfepffnv, because the journey now is from East to West, formerly from West to East. Twos is here omitted by Gb., Sch., Ln., and Tf. 'There is, indeed, no need for it. E Oz ewaotveerto, well attested, by brethren in Lystra. Timothy was not circumcised, because his father was a Gen- tile. Nor was it allowed a mother to circumcise a son, his father not concurring in the act. So teach the writers of the Talmud, as quoted by Kuin., vol. 2; p. 243. h Ta доуиата та хехоциера ®ло vov amogrohov. Aoyua occurs three times in Luke’s writings, and only twice in PauPs. In Luke’s writings, N. T., always represented by decrees ; in Paul's, by ordinances. 'Phis is its whole currency in N. T. | Ta xezoyueva ®ло Tov оалоотойо» xat ztotügviegay vay ev Tegovoalyu. The elders here are those of the church of ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. and elders which were at Jeru- salem. 5 And so were the churches established in the faith, and in- creased in number daily. 6 Now when they had gone throughout Phrygia, and the region of Galatia, and were for- bidden of the Holy Ghost to preach the word in Asia; 7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. S And they passing by Mysia, came down to Troas. 9 And a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Ma- cedonia, and help us. 10 And after he had seen the vision, immediately we endeav- oured to go into Macedonia, as- suredly gathering, that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight GREEK TEXT. ^ , 5 e тфи ev epovoaMgu. ° ai uev оди exkAnoiat єстєрєобито TH TITTEL, кої єтєріссєџоу TQ &р:б- ^ , LG каб’ "uépav. д ` ` ° AteAOovres 06 туу Ópvyíav ^ ` ` , kai THY ГоЛотікту xopav, KwAv- и АРА; a © / 4 Oévres Ото тоб Aytov Tveta- ^ hy и > ^ tos AaAnoat Tov Aoyov ev TH / ` "Acia, ' éABóvres ката rr» Mv- и 3 ГА ` ^ ciav éme(pa(ov ката tyv Bu- Ouviav mopevecOou kal ovK ela- ` ^ ^ cv афто? TO TveÜpa. 8 парєА- , ^ ` Oovres дє туи Mvoíav, катеВу- > и 9 ` e cav eis Tpwada. kal opapa ^ А; » ^ dua тре пиктов apOn те Падло" , 5% N ^ "Атр tis 9v Maxedav éoros, ^ ^ ^ Tapakad@yv avTOv Kat Aéyov, X » До Ва eis Макебомау, Boln- (d 10 < \ IN C^ eh соу 1ш. Qs дє то драма 5 у , < деи, обет ёбуттсошєу e&eA- ^ э ` / беги eis ryv Maxedoviav, сор Ви- ж e д е ^ BaCovres ort zrpookékAxrat pas ГА 0 куроѕ evayyeAicacOaL av- и 11 > , 5 [S TOUS. Avaxdevres оду ато ^ , tis Tpwados, evOvdpopnoapev XVI. 109 REVISED VERSION. who were in Jerusalem. And 5 so were the congregations es- tablished in the faith, and daily increased in number. Now when they had gone 6 throughout Phrygia, and the region of Galatia, and (being ‘forbidden by the Holy Spirit to speak the word in Asia) after they came to Mysia, they 7 attempted to go into Bithy- nia; but the “Spirit suffered them not. So passing along 8 Mysia, they came to Troas. 1And a vision appeared to Paul 9 in the night. There stood а man, a Macedonian, who be- sought him, saying, come over into Macedonia, and help us. And after he had seen the vision, we immediately ™en- deavored to go forth in- to Macedonia, being assured that the Lord had called us to preach the gospel to them. "Therefore, loosing from Tro- 11 as, we ran by a "straight Jerusalem. They enacted то zexg«ueva, the judgments, “ that were ordained,” com. ver. This word, in this single book of Acts, is, in com. ver., represented by “ sentence,” “ that which is determined,” * concluded,” * question,” “condemning.” “The determinations,” Thom.; “the injunctions,’ Mur.; “the de- crees," Penn, Wakef., Boothr., Dodd., Wes. ; “instituta,” the institutions, Beza. A judgment of the human mind may be- come any one of these; in its development and execution, we have, with much propriety, transferred this word dogmata into our language, and here it might, in our currency, with all propriety, read, “ they delivered to them the dogmata of the apostles and elders to keep.” But their dogmata were always infallible, while ours are always fallible. ) Koludevces бло. vov Aytov Hvevuaros. Prohibiti sunt a Spiritu Sancto ne in Asia doctrinam evangelii traderent. * By Asia here we must understand Ionia, as in ch. 2 : 9," Kuincel. The prohibition to proceed into Bythinia, was only the direct- ing of Paul's course into Europe. k То IIvevua Inoov, “the Spirit which he sends,” Hackett. This appears somewhat anomalous. There is no parallel passage in the Christian Scriptures. So, however, read the Vatican, Eph., Beza, and Alex. MSS. See Wetstein and Birch. “Nomen Jesus in omnibus novis bibliis deletum inve- nitur per Nestorianos falsarios, ut claret ex bibliis tum Latinis tum Grecis ante schisma et scriptis et translatis." John Faber (Malleus Hzereticorum), ap. West. not. Penn, p. 311. 1 ‘Орана діа туз vvzros @ф vo Havle. “Ogawa is, with one exception, confined to the Acts of Apostles, being eleven times in this single book, and only once out of it, in the Chris- tian Scriptures. Acts 7:31, it is rendered, com. ver., sight, in all other cases, vision. ‘Ogaors once occurs in this book Acts, 2:17, also rendered vision. Visions are the boldest relief dreams. Тһе eyes of the understanding are, indeed, illuminated, and the object stands out in alto relievo. m Ебутпочиею. Being in the first person plural, Luke for the first time informs us, that he was one of the company that first carried the gospel into Europe. Раш alone saw the vision; the Macedonian entreating them, saying, “Cross over into Macedonia, and help us;? but they were all invited to enter into Europe. ^ Evdvdoounoauer, we ran in a straight course, naulically, before the wind. Neapolis, here named, was a city of Thrace, haying a harbor on the Strymonic Gulf. 110 ACTS OF THE APOSTLES. CHAP. XVI. KING JAMES’ VERSION. course to Samothracia, and the next day to Neapolis; 12 And from thence to Phil- ippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was bap- tized, and her household, she besought us, saying, If ye have GREEK TEXT. , NT , ^ 3 Á eis LapoOpakny, т] тє émwvom 5 z D ERA > cis JNNeczroMv, 1 ékeiüév. тє eis vo ^ QiACrmOVS, Tris ёсті проту Tis / A , / prepioos тк Makedovias modus z кол. °Hpev 0 ё any т поле Siar piBovres: ?шёраѕ Twas, 3 тў 3 , re nmepa Tov осаВВатор é£5A- » ^ / X Oomev ео THs поЛєоѕ пара To- © / ` таро», ob ёуошібєто тросєоут) civar, kai Kabioavres é€Aadov- ^ А pev Tais cuveAPovoas урул. ` > ГА 11 Kat tis ури) dvopare Avia, , ГА , торфоротоћѕ Toews Ovarei- pov, aeBopévn Tür Ocr, 7 KOVED" ўв 0 kúpos дороге ти кардіар, просехе тоїѕ AaAovjevors ото ^ / 5. № ` > tov llavAov. 1 as дё еВатті- e 5 TA , On, kal 0 oikos avTHS, тарека- Лєсє Aéyovaa, 11 kekpíkaré pe REVISED VERSION. course to Samothrace, and the next day to Neapolis; and thence to "Philippi, which is a chief city of that part of Ma- cedonia, and a colony. And we abode in that city some days. And on the sabbath, we went out of the city by the side of a river, where there was a customary place of sprayer ; and we sat down, and spoke to "е women that resorted there. And a woman, named ‘Lydia, a seller of purple, of the city of Thyatira, who wor- shiped God, heard us; whose heart the Lord opened, to attend to the things spoken by Paul. And when she was immersed, and her :house- hold, she besought us, say- ing, "Sinee you have judged — 5 ° Philippi lay ten miles farther west, located on the bank of the river Gangitas. “Итиз— хода. 700920 P Gangas was then its name. a TToocevyn was not always a synagogue, or a building. here appears to have been an inclosure in the open air, set lustrations were performed here, which at that time were usual amongst the Jews. apart to this use; Hackett. г Tais ovvehtovous yvyai£. э, an inclosure for prayer and meditation. On this river was a | охоро. It Neander, Kuincel, words uttered. The probability is, that this of Lydia and Mysia. In this, and in numerous other cases, the imperfect should be rendered in exact harmony with the time which it denotes—was hearing, or was listening to Paul; Ónvoi£e, first sing. first aor., the Lord had opened, so that she attended to the preacher. arrested her attention, and opened her heart; readily and joyfully received the word of the Lord, then and there announced. ZZgooezew, to attend, or to hearken, to the Hzove, third pers. sing. imp., ind. of whose heart It was the Lord that had hence she t О omos is found more than one hundred times in N. T., was a temporary substitute for a synagogue, a meeting place for worship. Hence Paul spoke to tars ovvehPovoas уриаг, the women assembled. з Kae tis уот, x. т. À Lydia was a very common name among the Greeks and Romans. It coincides admirably with the name of her country.—Hackett. Lydia seems to have been a proselyte to the Jews? re- ligion. She was a Greek, according to her name; Lydia being a common name amongst the Greeks. The Lord had opened her heart, so that she attended to the preaching of the word. Therefore she believed, and was immersed, and also her house- hold, in like manner. She was, it seems, also the head of a family. Тһе oos «vrre, as Meyer remarks, consisted proba- bly of women who assisted her in business. Hackett. Pious Jews and proselytes had places of prayer as well as hours for prayer, “A seller of purple cloths”, from Thyatira, on the confines and oma nearly one hundred times; both are used not merely to indicate the building, but also the family. 'fhis is a very common figure in all languages ancient and modern, more prevalent, however, amongst the Jews, whose tribes and families, because of the mitre and the sceptre, were so reli- giously registered and kept. Тһе o«xos avtņs, as Meyer well observes, probably consisted of females who assisted her in business. u Ex usxomare is, by Hackett and others, rendered “if ye have judged,” rather, since you have judged. If and since are equally the representatives of =. Frequently it would be much more intelligibly represented by since, than by jf. “Since you have risen with Christ in baptism, set your affec- tions on things above, and not on things on the earth,” is much more intelligible and pointed than ;fj—as though it were a doubtful matter. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. judged me to be faithful to the Lord, come into my house, and abide there: And she constrained us. 16 And it came to pass as we went to prayer, a certain damsel possessed with a spirit of divina- tion, met us, which brought her masters much gain by sooth- saying; 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18 And this did she many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers, 20 And brought them to the GREEK TEXT. ` ^ ГА 5 тиот TH kupie eivat, eig'eA- Üóvres eis Tov oikov pov, pei ^ ратє каї тареВ:йсато праз. > , 16* Eyévero д sropevopévov juðv ` eis Tpooevxny, побоку TWA zy ^ , exovcav пуебиа Шобороѕ amav- ^ е ~ © ЕЈ Toa. ий, Tres ёруасіау TOÀ- Али mapeixe Tos Kupious ат, pavrevop.ér. GUT катако- ГА ~ Лообјсаса TH Паоло kai тиёр, v , © e э/ Екра(Е A€yovoa, Обтог oi av- Opwrot доог ToU Oeod Tod e > e UvicTOU cial oirwes KaTayyeA- е ~ ` Лого» piv 000v carnpias. ч ^ M 15 Тобто dé ётоієг émi moAAas e и ` ^ "uépas. битов де 0 Паб- Лоу, kai єпістрејраѕ, TQ vev- pert «те, TupayyéXko стог èv тф ovopatet “Incod Хриотоб, , ^ 32-5 эл 7275 e£eA0etv ат’ avrns. Kai e&na- 32 % an 9 9» , \ dev aùr TH wpa. Ldovres дє e £ и [4 эз е ol кор, аутте, От: €EnAOey у 3 ^ 3 Z ^ ЕЛт15 THS єруасіаѕ avTOv, єЄті- , ^ ^ AaBopevoe tov Пабло каї TOv 7 е ` ` УЛар, e(Akvaav eis THY ayopav $iN gie 20 ` ETL TOUS архорта5* Kal прод- XVI. 111 REVISED VERSION. me to be faithful to the Lord, come into my house, and there remain. And she ‘constrained us. And as we went to prayer, a certain "maid, having a spirit of divination, met us, who brought her masters much gain by soothsaying. The same «followed Paul and us, and cried, saying, These men are the servants of the most high God, who show to us the way of salvation. And this she did many days; but Paul, »outraged, turned and said to the spirit, I com- mand you in the name of Je- sus Christ to come out of her. And he came out the same And when the masters en 8 Hm hour. 9 saw that the hope of their gain was gone, they caught Paul and Silas, and drew them into the market-place, before the zmagistrates. And brought 20 Y Kat rageStacato huas, atque adeo nos coëgit, nempe gh cibus. A similar use of е is found Luke 14: 23, “compel them 10 come in”. Socrates when urging his disci- ples to enter upon the arduous path of virtue, uses a similar phrase, eyo de exe tyv agerny хе» BeaSoua. Priceus and Elsner on Luke 24 : 29. v I[oi0t0zrv twa, represented by damsel, maid, maiden, and five times in Paul to the Galatians, bond maid, bond woman. JIvevua IlvÓwvos, а Pythonic spirit; Ócuuoztov uavtizov, a fortune-telling spirit. This name is given to those persons who were believed to be able, by some Divine inspiration, to foretell future events. Plutarch on the eclipse of the oracles, p. 414, says, vove eyyaotoruv?ovs EvovxAeves malar veve Hu- Javas teocayogevouevor. They were formerly called Eury- clean Ventriloquists (from Eurycle, the inventor of this form of divination), but now they are called Pythians. x Абту xarazohovInoaca ty Mavlo, х. т. l., followed after, Luke 23 : 35, and here followed Paul, is its whole currency in N. T. Its root is zo24«, gluten, glue, hence xo44«co glutino, ^ I adhere like glue, pres. pass. zollaowat, agglutino, adhereo, adhere with persevering assiduity. Thus was Paul and his fellow-laborers haunted with this hypocritical demon, the most odious one reported in the Christian Scriptures. > But Paul, outraged with this demon, said, Hageyyeilo got ev Tw отошиль Inoov Xgvotor, eEchIew «m avins. And in an instant the command was obeyed. In the name of Jesus Christ come out of her. Here, we find Jesus, and Christ, both anarthrous, not the Jesus, the Christ. This would have been, at this time and place, wholly redundant. z These greedy dogs, seeing their demon gains forever fled, enraged, laid violent hands on Paul and Silas, and carried them before rovs «gzorr«s, the magistrates. These senators or magistrates of free towns were free of the city of Rome, and were eligible to all citizen privileges there. Paul and Silas were brought before the prætors, or city judges— magistrates, or mayors, as then understood— ; one was chief or president. Cicero, speaking (Agrar. Il., c. 34) of the duum- viri, or quatuorviri, says, “Cum in ceeteris coloniis duumviri 112 ACTS OF THE APOSTLES. CHAP. XVI. KING JAMES’ VERSION. These men, exceedingly magistrates, saying, being Jews, do trouble our city, 21 And teach customs which are not lawful for us to receive, neither to observe, being Ro- mans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: 24 Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. 25 And at midnight Paul and Silas prayed, and sang praises GREEK TEXT. , » ^ ^ ayayovres ато Tos oTpa- Tyyots, etrov, Obrot ot dvOpeorrot ékrapáaaovaw ифи T)V TO- Ла», Lovdaior vrapyovres: * каї и X, ^ » X, kaTayyéAAovaw Ей а ovk €&- e: vx , ` egTiv Tiv mapadéxecOar ovd€e ^ € е roiv, Popaiois 050%. 2 Kat , + > ^ соуєтєст 0 ОХЛоз кат avTOv ^ LUNA Kal oi oTparnyot Tepippn&avres > ^ A Ne , 5 / € ГА avray Ta іцатіа, €kéAevov раВд1- 3 » > ^ > беш" *° тоЛЛаѕ те ÉmiÜevres aù- ^ ^ y, rois TAnyas, €Badov eis dvAa- ` ^ ки, тараууєіЛаутєѕ TH деоро- , A ^ ЕД f QvAakt, «a aAGs туре» avrovs- 24 ^ , 7 > os TapayyeAlay тошотуи €iAn- ` N > `A > ^ 3 pos, еВаЛер avrovs eis THY €ac- и AN ^ N / тєра» þvňakņv, kai rovs Todas > ^ э ГА > \ / avràv napadioaro eis то EVAov. 25 У RN , = ^ Ката дє то weoovuxtiov Шаћ- ГА Лох каї Lidas mpowevyopevor REVISED VERSION. them to the magistrates, say- ing, These men, being Jews, do ‘exceedingly trouble our city, and teach »customs, which are not lawful for us to receive, or to observe, being Romans. And the multitude rose up together against them, and the magistrates, «having torn off their garments, command- ed to beat them. And when they had laid many stripes on them, they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at mid- 25 night Paul and Silas «prayed unto God: and the prisoners heard them. appellentur, hi se preetores appellari volebant." This explains why the Roman preetors held the rank of the Grecian отоатууог, the title assumed by the Philippian magistrates. It is the only case in which Luke gives this name to the rulers of a city. This word is found in the Christian Scriptures only in this passage. Tagacow, or таоалто, its root, is found seventeen times, and is always represented by the word trouble. Jerusalem and its petty prince were aw- fully troubled when Jesus was born, as supposed, in their political sense, the predicted king of the Jews. » “And teach customs”, еду. Every form of Paganism, or Polytheism, was tolerated in Rome. The gospel and its institutions alone were interdicted. It was a privilege claimed by every Roman to worship whatever god, or goddess, he pleased. Foreigners, indeed, were occasionally inhibited from introducing foreign divinities. Romans, it is said, were posi- tively inhibited circumcision. с Oi отоатууог, the magistrates, л60100)&артеѕ avtov та биотина, having lorn off their garmenis—those of Paul and Silas—, commanded to beat them. “ Тһе imperfect tense,” as well observed by Prof. Hackett, and others, “in narration stands instead of the aorist, when the writer would represent the act as passing under his own eye.” This is presumed to be one of the instances to which Paul alludes when he says, “ Thrice was I beaten with rods.” = Exragaooovow. z ` / 3 ^ ^ Unvovr Tov Oeov: епукрофуто 06 ^ , avuT@V oi ÉT por. and sung praises to God; and Е72 \ . ap ahvo ôe | the prisoners heard them; and 26 1 Ers to Eviov—ednpas, perf. part. act. Aegre, having received this command, carried and immured them in the inner part of the prison. “And confined their feet in the stocks,” Murd. ; “ fastened their feet in the stocks," Wakef. it emad their feet in the stocks," Penn, Thomp., aes Dodd., Boothr. How definite the command, and how precise the obedience! The jailer, in the first place, conducted them into (=) prison, the innermost prison. In the second place, he secured them into (es) the block. Не appears to have been а very conscientious and law-abiding character. The sequel, indeed, developes and consummates this character. istic. е IIooatvyousvot óurovr tov Osov. We find mooosvgouae eighty-seven times in N. T., always translated pray in some of the flections of that word. Its associate, биес, is found only four times in N. T., twice translated, sing praise to God, and twice, sung a hymn. ‘Yuvew, Latinized hymno, also represented by ago gratias, I give thanks; laudo, I praise; celebro, І celebrate. This was a rare occurrence. At midnigh£ Paul and Silas praying (hymned), praised God. Exazvooaouat. This word is found nowhere else in the N. T. Exaudio = ext and azgoaouat, to hear perfectly, to listen. This is most apposite to the occasion. Listened to them while they sung. Hackett, * The imperfect describes the act, the aorist would have merely related it.” ACTS OF THE APOSTLES. CHAP. XVI. KING JAMES’ VERSION. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison-doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with а loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trem- bling, and fell down before Paul and Silas; 30 And brought them out, and said, Sirs, what must I do to be saved ? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And ihey spake unto him GREEK TEXT. ` E ГА , a TELT POS €yévero uéyas, WOTE са- ^ ` и. ^ AcvOnva та ÜeuéAua. ToU дєсио- , и тпріоо` aveoxOnoav тє Tapa- ^ , ^ ^ хрӯша ai бора: пасо, kal Tav- ^ SA ee, 27 », rov та Oca ua avéOn. e£vmvos \ , p де yevopevos ó decpopvaAdé, kai э \ э £ ` А ^ {деи avepypevas Tas Ovpas THS dvAakis, oracapevos payatpav, и > ^ €4eAÀev éavrov avapeiv, vopi- 3 у ` Gov екпефецуераи Tous дєошіооѕ. Z A ^ , : epeae де povn меу 0 IlavAos A€yow, Myàtv mpacys ceavTQ како Gmavres yap éopev evOade. |? Airjoag dé ^ * , v фота єісєтудрсє, kal évrpojuos , и ^ yevomevos просєтєсє TH Паоло ^ ^ NY 30 ` ` kai то Ltda: Kal Tpoayayov , х9 y 5 У F , avrovs ео, ёфт, Кори, Ti pe ^ n ^ e \ det тоу tva. cwba; 3 Oi д6 a , ISN PSS , citov, Пістєосоу emt Tov коріои `T ^ »1 < \ 0 , ^ соди X ротор, kal веб отп ov NT CS 7. 32 Pts ke ГА кой 0 oikos GOV. Kai cAaAq- cav a)TQ Tov Aoyov TOU коріоро, REVISED VERSION. suddenly there was a great earthquake, so that the foun- dations of the prison were shaken, and immediately all the doors were opened, and every one's ‘bands were loosed. And the keeper of the prison, awaking out of his sleep, and seeing the prison-doors opeu, drew his sword, and would have killed himself, supposing that the prisoners *had fled. But Paul cried with a loud 2 voice, saying, ^Do yourself no harm: for we are all here. Then he called for ‘lights, and : sprung in, and came tremb- ling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do, in order to be isay- ed? And they said, Believe on the Lord Jesus Christ, and you shall be saved, and your family. And they spoke to him the word of the Lord, 113 bp 7 ro oo [57 > 30 32 knew his г Ka порто» ta deoua avetn. The opening of the doors is rather to be ascribed to the power which caused the earth- quake, than to the earthquake itself—Hackett. But the climax of the miracle is found in the last item, “the bands of every one (of every prisoner) were loosed.” Aven is first aor. act. of avant. 5 Exmxepevyevae is here found in the perfect, because the act, though past, is connected with the present: “ supposing the prisoners to have fled,” or, to have escaped. ^ Not a few, critics and others, have perplexed themselves no little, on the question,—How could Paul, in the darkness of the prison, have known the jailer's intention? Or, how, in such circumstances, could he exclaim, “we are all here?” Doddridge supposes that Paul might have heard him exclaim, and, benevolently intending to compose his mind, addressed him. То explain miracles is not the province or work of a translator or commentator; and to compare the conceptions of a person possessing a spiritual gift, with the conceptions of any one not possessing such a gift, is quite as unphilosophic, illogical, and unsafe. “Tum Paulus alta voce acclamavit ; Noli vim tibi inferre (E vocibus hominis Paulus hoc cogno- verat) omnes enim hie sumus." “Then Paul, with a loud voice, said to him, Do yourself no harm, for we are all here.” Paul, it is assumed, by most commentators, voice. So Kuincel remarks on this passage. But Morus, Ro- senmüllerus, Stolzius, and others thus explain it: What must be done by me that the gods may not punish me, because I have so harshly treated men so acceptable to them? Or, to use his own words: Quid faciendum ne dii me puniant, quia viros diis adeo gratos tam duriter tractavi? But Kuincel, and most of the more learned translators into the living tongues, thus render it: Quid mihi faciendum ut salutem. eternum consequor? Col. v. 31, What must be done by me: or, What shall I do, that I may obtain eternal safety? In practical response, we read, у. 33, хас =Валлио у avtos zat ої avtov martes лаоауоциа. This last word immediately is necessa- rily connected in the context with the words evregetical of it, ev exenn тр 609 tys vexros, the jailer washed the prisoners’ stripes; after which refreshment, he himself and all his house- hold were immersed in the same hour of the night. i Фота. The noun is plural; whether generic or specific, it should be represented in such a case as plural. j The Apostle understood him as inquiring, not for any temporal protection from the civil powers, but from the sins of his life. Тһе answer indicates a generous and ample salya- tion tendered equally to himself and family. The develop- ment of this answer we haye in the next verse. 114 ACTS OF THE APOSTLES. CHAP. XVI. KING JAMES’ VERSION. the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straight- way. 34 And when he had brought them into his house, he set meat before them, and rejoiced, be- lieving in God with all his house. 35 And when it was day, the magistrates sent the sergeants, saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now, therefore, depart, and go in peace. 37 But Paul said unto them, They have beaten us openly un- condemned, being Romans, and have cast ws into prison; and now do they thrust us out privi- ly? nay, verily; but let them come themselves and fetch us out. 35 And the sergeants told these words unto the magis- trates: and they feared when GREEK TEXT. ^ ^ A > , > ^ каї mo то Ev TH оїкіа avTOD. 33 N ` > CAS ben kat TapadaBev avrovs €v éketvr ^ e ^ К M > ^ Tj ора THS vvKTOS €Aovaev ато p d ^ ^N > , > Tov TAnywv, Kat egamrioOn aù- ` e ^ и Tos Kal oi ойто? партеб пара- ^ \ хрђиа. 3 &vayeydv тє abrovs > ` 3 ^ А eis TOV oikov оттой, паревуке z A923 z rpameCav, kal пуа^Масато Tav- ` ^ ^ ок? тєтістєокоў TH Oed. 5 PT и 3 ‘Ниерах è yevopévns ` атеотаЛа» ol атратуой TOUS e ГА , > / paBdovxovs Aéyovres, AzroAv- by > if gov Tovs avOpwrovs ekelvous. 26 \ e ГА 8° Amiyyenre де ó деорофила& \ / ГА ` ^ TOUS Aoyovs TovTovs mpos TOV ^ en » 7 e 1То?Лор, “Ort dreoraàkaow oi 2 «о а > 3 we страттуої, iva amohvOnre: viv 5 > / / , оди e€&edOovtes, TopeverOe ev > \ ^ zA @ртрт. “О è Паблоз ёфт M г > ^ Å; e ^ Tpos avrovs, Aetpavres nus òn- ГА podía, акатакрітооѕ, аудротооѕ “Р c и е у A » X œwpaiovs vmapxovras, ejQaAov > N S ^ и € ^ cis vAakv, kai voy AaOpa nas ^ э ^ э ` 3 exBadXrovow; ov yap: adda ed- / ^ $o , Oovres avro. nuas єСауауєтосор. 5 ` A 38 ° Ayyyyerňav O€ rois атратт- n е е ^ M 34 yots oi paBdovxo та руната ^ ^ 3 z э ГА та0та` Kat €QofÜnsav akov- REVISED VERSION. and to all who were in his house. And he took them the same hour of the night, and washed their stripes, and was immediately immersed, he and all his family. And when he had «brought them into his house, he set food before them, and rejoiced, be- lieving in God with all his family. And day, the magistrates sent the officers, saying, Release those when men. And the "keeper of the : prison told Paul, The "magis- trates have sent to release you; now, therefore, depart, and go in peace. said to them, They chave beaten us openly uncondemn- ed, being Romanus, and have cast us into prison, and now do they cast us out privately? vay, indeed, but let them come themselves, and lead us out. these words to the magis- trates, and they feared when it. «was 3 But Paul 37 And the officers told 3 e es 24 e e c o a o k Avayayov TE avtovs Ets TOV оихор ибтои, лаоғ®хе тоа- zekan, he brought them up into his house, spread his table, had a joyful feast with all his family (zavo), neriorsvzws TQ Өв, himself believing in God with his household. Hesychius et ex eo Phayorinus zrevo:xec (ita quoque scribi- tur) av» ойо tæ ow. This definition is sustained by Kuincel, in loco, note on vv. 33, 34, vol. 3, pp. 252, 253. 1 Pagdouyor, lictores, who preceded the chief magistrates in their processions, clearing the way and securing to them the respect of the multitude. They also apprehended and punished criminals. Twenty-four attended a dictator, twelve preceded a consul, and six a master of the horse. ^ Zeouogviat. In the Christian Scriptures this word occurs only in this chapter, vv. 23, 27, 36, translated, v. 23, the jailer, vv. 27 and 36, the keeper of the prison. » Sroutnyos, in the Christian Scriptures, is exclusively Luke’s word. It is found twice in his gospel, and eight times in his Acts. In the former it is translated captain, in the latter by both captain and magistrate; from this chapter to the end of the Acts it is represented by magistrate, com. ver. erly it is one who leads an army,” but in the course of time it was extended to the magistracy—pre@fectus, praior—pro- prie qui exercitum. ducat. Beza on Acts 16: 20. Grecis scriptoribus orp«tzyo: dicti sunt, que Rom: pretores. Beza, in loc. Syrus, Luke 22:4. Vertit principes exercitus tem- pli. Critica Sacra. ne Prop- ° Aevourtes huas Öyuooig, azataxortovs, Aergas, first aor. part. act., verbi дғро, ercorio; whence excoriate, to flay, or lo wear off the skin. Such is, and such was, the current value of this word, being Romans, too! Every Roman citizen was free from stripes and every kind of torture, which was in- flicted upon slaves. Kuincel abounds with examples of this fact, vol. 3, p. 253, in loco. ACTS OF THE APOSTLES. CHAP. XVII. KING JAMES’ VERSION. they heard that they were Ro- mans. 39 And they came and be- sought them, and brought them out, and desired them to depart out of the city. 40 And they went out of the prison, and entered into the house of Lydia: and when they had seeu the brethren, they com- forted them, and departed. CHAP. XVII. Now when they had passed through Amphipolis, and Apol- lonia, they came to Thessaloniea, where was a synagogue of the Jews. 2 And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead: and that this Jesus, whom I preach unto you, is Christ. 4 And some of them believed, and cousorted with Paul and Si- GREEK TEXT. у ^ cavres ore Papaioi eiat, * kai 3 , и \ €AÜovres птарєкаХєсау оттоо, х ›2 СА э и ^ кої e€ayayovres ур@тоу e£cAQetv s e£eAQüvreg дё єк Fs филакйс elajAQ0v els THY TNS T0Aeos. , , ГА Avdlav: kai iSovres Tovs адєА- ` L4 x ovs, парекаЛесар avrovs, каї e&jAQov. CHAP. \ x AIOAEYXANTENX 0 rjv > `Арфитоль kat '"AmoAAovíav, Адо» eis OccaaAovíkgv, omov 3 e N ^ > nv 1) guvaywyn тыр ’Lovdaiwv. 5 ` ` ` › Y a , * ката 06 то ©0005 те llavAo » ^ ` > ^ ^ » eigrAÓe Tpos avrovs, kai єті 5 , и > ^ саВВата трих биеЛеуето ато N ^ A z ато TQv ypapav, ? Ouwvotyev X у v ` = kal vapariÜéuevos, OTt тои X pi- cTOv еде пабе» каї avactnvat ^ ej © , e єк VEkpÕV, Kal OTL OUTOS ETTV 0 r N B ^ ^ ` Хрістоѕ ' [nooUs, ov €yo karay- » e ^ y , 3 > yéAAo tiv. * Kai rives e£ aù- TGv ÉmeigÜngav, kal mpogekAy- XVII. REVISED VERSION. they heard that they were Romans. And they came and »besought them, and led them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia, and when they had seen the brethren, they ex- horted them, and departed. CHAP. XVII. Now when «Paul and Silas had passed through Amphipo- lis and Apollonia, they came to Thessalonica, where there was the ‘synagogue of the Jews. And Paul, as his :custom was, went in to them, and three sabbaths reasoned with them "from the Scriptures, "opening them and setting forth that the Christ must suffer, and rise again from the dead; and that this Jesus, whom I announce to you, is the Christ. And some of them believed and vadhered to Paul P Tlagexuheaay «vtove, zat efayayovtes поте». Паоаха- 115 same chapter, у. 10 and 17, translate it, and omit it here! Jew, in its more than hundred occurrences in №. T., is repre- sented by beseech and entreat more frequently than by any other word. а Evanddov s тих Avdsay is put for sis tyv Avdscas oxov. The preposition zs, prefixed to the names of persons, indi- cales the place in which the person is, and that to such an extent that es tyv Додгар is placed for ess три Avdcas omor. Koenius Wesselingius ad Herod., p. 161. many books have, zgos ту» Avdcay, which reading is preferred by Bengelius, Griesbachius, and Matthzius, and argued at considerable length ; for no higher reason, as it seems to me, than a proof of scholarship: for there appears not the slight- est difference between them. For ee tyv Дидар, * For they, Paul and Silas is substituted by Wakefield, as a supplement, especially due at the beginning of a new chapter, or paragraph. = Т ovvaywyn. Definite, we presume there was but one synagogue in that district. With the exception of Hackett, it is generally a synagogue. But why, through this book, in all other cases, translate the article in our language, and in this 'This appears rather more arbitrary than philological. Articulus emphasin habet et indicat Thessalonice tantum celebriorem synagogam fuisse, in reliquis Macedonie oppidis nonnisi proseuchas (v. ad 16, 13) at recte monuerunt. Grotius, Wetsteinius, Heumanus, Rosenmüllerus, Heinrichsius, Kuincel. t Ката де vo ғио®оѕ vo llavÀe conióc. Pauls custom was, first to visit the Jewish synagogues, before he preached the gospel to the Gentiles. u Not ex, but ало, from the Scriptures; not shewing, but propounding. Y Kavowor xar magateteuevos, In the judgment of sound critics, «vras must here be understood as representing yeapas. We have, in this assumption, the concurrence of Grotius, Priezeus, Elsnerus, Morus, Rosenmüllerus, and others of minor fame, cited by Kuincl, vol. 3. p. 258. Opening and setting forth, that the Messiah, or the Christ, must suffer. v Toocexknowdnoay те Под, they adhered—sectari ali- quem—or, to join ones’self to another. Philo, de Decal., p. 160, quoted by Kuincl. So Olshausen, Wahl, Robinson, Hackett, Sectatores Pauli et Silæ factæ sunt. IZgooxdngosod и, adhz- rere, adjungere se aliqui, to join ones'self to any one. 116 ACTS OF THE APOSTLES. CHAP. XVII. KING JAMES’ VERSION. las: and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which beliey- ed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and cer- tain brethren unto the rulers of the city, crying, These that have turned the world upside down, are come hither also; 7 Whom Jason hath receiv- ed: and these all do contrary to the decrees of Cesar, saying, that there is another king. one Jesus. 8 And they troubled the peo- ple, and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason and of the other, they let them go. 10 And the brethren immedi- ately sent away Paul and Silas by night unto Berea: who com- GREEK TEXT. 4 ^ и ^ po0ncav rQ Пау каї тё Xi- ^ , ‹ у Ла, тоу TE ceBouévov HAAnvoy поло пА7005, yvvatkGv T€ TOY и > 3 0k 5 z 7porov ovk oAlyat. ° @уАюсар- \ e э ^ > ^ tes дє ot атє:добитєѕ ' Tovóatot, СА ^ kai TpocAaBopevor TOY &yopatcv A э/ ` Twas аудраѕ порох, каї охло- , , ` ГД zoujcavres, єдориВооу тли To- 3 , ^ , ГА > ^ Aw: єтістартєѕ тє TH ока Ta- 5 , ^ ^ coros, ЕСтоир QUTOUS ауауєїу , N ^ ` , ^ eis TOV Onpov: © uj eópovres 0 ` v x , avtovs, exupoy тор 'lacova Kai 3 ^ NS A Tiwas adeAdbovs emt Tovs то- ГА ^ [:4 е ` Мтарҳаѕ, Bowvres, “Ore ot тти и. > Z: © OLKOULEVHY арастатосоутєѕ, OÜ- ГА ^ D тог kal evOade тареючь, | obs e Si > i? N © Uzo0€0ekrau. larov кої obrot у , ^ и TAVTES ATEVAVTL Tov боуратор 4 ГА Kaioapos тпраттоосі, [jaciAéa и Lr. 5 > ^ Aéyovres érepov eivat, '"Iyoovv. TITO , M ^ d $ ’Итараёа» 0€ тоу OyAov koi ` , , ^ TOUS поћтарҳаѕ akovovras тад- 9 ` / Ne ` ra: " kal AaBovres то ikavov ^ ^ ^ ^ тара TOU Lacovos каї TOv Aot- ^ 2 и > и 10 e TOV, ATÉAVTAV QUTOUS. Oi \ y. ^ ^ ` де адеАфої evéws dia т vUKTOS ms ГА ^ ecémeu av тоу те ШабЛор koi N 2/ > / ei тои LiAay eig Веро oirwes REVISED VERSION. and Silas; and of the devout Greeks a great multitude, and of the principal women not a few. Dut the Jews who did not "believe, moved with envy, gathered some vile men of the street »idlers, and raised a mob, and set all the city in an up- roar, and assaulted the house of Jason, and sought to bring them out to the people; but not finding them, they dragged Jason and certain brethren *be- fore the «city rulers, exclaim- ing, These men, who have turned the world upside down, are come hither also; whom Jason has received; and all these act contrary to the ^de- crees of Cæsar, saying. That there is another king,—Je- sus. And they troubled the people, and the rulers of the city, when they heard these things. And having taken ‘security of Jason and the others, they dismissed them. And the brethren im- mediately sent away Paul and Silas %у night to Berea, who = AnevFovrres, omitted by Gb., Sch., Ln. It is nevertaeless implied, for certainly they were unbelieving Jews, if Jews at all. We should, indeed, rather regard it due to the nation of Jews, that ezeeP'ovrres should be a genuine reading, inasmuch as only a portion of that people acted in this affair, and to specify this class was due to the nation as a whole. Y Tov ayogarwv, “those street, or markel-house loungers, were wont to crowd about the city gates,” Hackett; “ dis- orderly rabble,” Wakef.; “mischievous men,” Penn; “a mob,” Murd., Thomp.; “multitude,” Boothr. = Ели, occasionally in the com. ver. of this book, is ren- dered before; and in cases of this sort, it is preferable to the com, yer. to. * Tavs лойтаокас, the prefects of the city, or civil magis- trates. “ Hovgor violently dragged Iason before the magis- trates,’ Thomp., Wak.; “the rulers of the city,” Boothr., Penn; “chiefs of the city,’ Murd. v Zoyuavor. Dogmata is a mere transference of this word, and indicates its true import, then and now, a settled opinion: but when uttered by civil or ecclesiastic lords, it becomes magisterial, authoritative. Hence, in y. 7, it becomes the de- cree of Cesar, that is, an opinion demanding acquiescence, un- der a penalty. Tence, v. 8, тада а», the statement alarmed them. Their character, interest, and honor were all imper- illed. Hence, у. 9. 2«govces vo ixavov, having taken security, or enough to satisfy, “that the peace should not be violated, and that the alledged authors of the disturbance should leave the city.” Neander. But some restrict the stipulation to the first point (Meyer); others to the last. Kuinel. Tov dower, the others who, with Jason, had been brought before the tribunal. See ү. 6. Hack. < Aafortes to нахо», we call “ bail,” or “security.” Тор Loic, “These others had been brought before the tribunal with Jason.” Hackett. Ч ia me тохто. This indicates, impending danger ap- ACTS OF THE APOSTLES. CHAP. XVII. KING JAMES’ VERSION. ing thither, went into the syna- gogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12 Therefore many of them believed; also of honourable wo- men which were Greeks, and of men not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul, to go as it were to the sea: but Silas and Timotheus abode there still. GREEK TEXT. , > ` Tapayevomevol, eig THY вора ^ ^ n > ГА yoynv tov ’Тоибиши аттєсар. = ^ 5 , П oror 02 дса» evyevéorepoi ~ 3 , a тди ви Oecoadovikyn, oiTwes 3 ГА * , ^ A Ебебауто Tov Aoyov PETA паст ^ € , TpoÜvuías, то каб’ vjuépav ava- , ` ^ v kpívovres таз урафаѕ, ei eyot ^ v 13 ` ` 5 TAUTA OUTWS. moAXol pev оду 3 ^ A e€ avrQv ériotTevoav, kal TOV ‘“EXdAnvid@y уимикфу Tay eù- , ^ 5 ^ » > , cyuuovov kai &vÓpQv ovk oAt- ^ ^ yo. Mas де éyvocav oi ато ^ ^ е tis OcaaaAovíkgs ' Гоудоїог, оти ^N 3 A B , IN е \ каї ev Tjj Веро xarnyyedn ото ^ e ^ ^ тод lÍavAov 0 Aoyos Tov Өєо?, 5 NUM ; ее, 7Афох kaket саћєуоутєѕ TOUS ox- , ` , ` Aovs. !* evOéws 02 тотє тор Пабло» ёЁатєстє:Лау oi адєА- ` / e SN. ` и dol торєџєс дог ws emi Tyv Oa- e и \ ои Aaccav: vmépnevov дє 6 тє Лаз A 3 ^ 5 [4 \ кой 6 Туодєоѕ éke. D? Oi де times. REVISED VERSION. coming thither went into the synagogue of the Jews. Now these were *more noble-mind- ed than those of Thessaloni- ca, in that they received the word with all ‘readiness of mind, ‘searching the Scrip- tures daily to see if these things were so. Therefore many of them believed; also of honora- ble women, who were Greeks, and men, not a few. But when the Jews of Thessaloni- ca knew that the word of God was preached by Paul in Berea, they came thither also, and "stirred up the rabble. And then the brethren, imme- diately sent away Paul ‘even to the sea. But Silas and Timothy abode there still. 117 “ They shook the people" is quite as apposite as, prehended. Es Begorav, Вегова, now known as Verria, a day's journey south-west of Thessalonica. e Euyeveotegot, “more noble,” Boothr., Dodd.; “more gen- erous,” Thomp.; “more liberal,” Murd.; “more ingenuous ;” | Penn, Wes. More noble minded, not in the factitious nobility of earth, but in the generous sympathies of piety and humanity with the Divine will. f TlooPuucas, readiness of mind. Readiness to will, 2 Cor. 8:11; a willing mind, 8:12; ready mind, 8:19; forward- ness of mind, 9:2. Such is the М. T. currency. Alacrity, promptness of mind. Critica Sacra, “voluntarily ;” Vulgate, “ex toto corde.” “From the whole heart,” Luther. 5 Avaxowortes. Avazoww is found five times in this book, represented by examine and search, once in Luke’s gospel. In Paul’s epistles it is used ten times, and is represented by discern, examine, asking a question, and judge six times. It indicates in its composition strict discriminating inquiry, exa- mination. family, and crime too, which it alone decides, is by affinity amongst its legalized descendants, because by it detected and exposed. Kowo, #01045, HOLTHOLOV, ZOLTNS, ZOLTLZOS are its в Xalevovres, to which is added by Ln., хог tagacgortes. With two exceptions, gaæłevæ is represented by shake, com. The exceptions are move, and stir. It is a favorite with Of its fifteen occurrences in N. Test. he uses it eight ver. Luke. “they stirred up the people,” their minds of course. But that | excitement was their object, and excitement against Paul, its specific object, is not unlikely, nay, indeed, most probable; it is thought expedient to express that conception of the move- ment. Still if it were so, to decide the matter by a special translation is of doubtful propriety. While a license in this case may be allowed, there are not a few cases in which it would be intolerable. i Qs exe tyv Falassav. Not a few interpreters—such as Beza, Grotius, Erasmus, Schmidius, Hezellius, Eckermanus, and others—think that Paul was carried to the sea-coast, as if from that region, on board of ship, he would sail to Athens ; while, in fact, by a journey on foot, he would hasten on through Macedonia and Thessaly to Athens. We quote from Kuincel the following exposition of it, “Alii putant, Paulum deductum esse ad oram maris, ut illum Jud@i persequi desi- nerent, quasi navi conscensa ex illo regione enavigassel, тот autem cum reipsa, terrestri itinere, per Macedoniam et Thes- saliam Athenas contendisse. Itaque ws ғли tyv Эайаодат vertunt: quasi, velut ad mare.” Vol. 3, p. 261. Acts 17: 14. 2: exc, in this place, denotes usque ad mare, even to the sea. The Syriac, Arabie, and ZEthiopic interpreters so under- stand this word. The particle oc, when accompanied by the preposition ez, is equal to éws, equivalent to the Roman us- que ad, vel recte ad. Kuincel, in loco. 118 ACTS OF THE APOSTLES. CHAP. XVII. KING JAMES’ VERSION. 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. 16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he | saw the city wholly given to idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with "them that met with him. 18 Then certain philosophers of the Epieureans, and of the Stoies, encountered him. And some said, What will this bab- bler say ? other some, He seem- eth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrec- tion. . 19 And they took him, and brought him unto Areopagus, GREEK TEXT. ^ ^ ^ кабістортєѕ тор Пабло», туа- > Xv © > ^ ` yov avrov ews AOnvav: каї àa- y > ^ x ^ и Bovres evroAnv mpos rov Lidav АРУ , e e z кой Tipodeov, wa os таҳіста 3- N SSA 5 , cAQoct pos avràv, é£yecav. Br. 9 ` ^ > , з 16 ° Ey. òè rais `Абуролѕ ек- и , ^ ^ , Oexouévov avrovs ToU llavXov, | , S ^A ^ тароёиуето TO Tvea avroð ёр > ^ ^ > avro Üecopobvri KateidwAov oÑ- ` , и cav тр поћи. ÓLeAéyero M 5 э 2 ^ ^ pev оди ev T] ovvayoy Tots dy , a ^ 4 ГА Гоодоїіоиѕ kei rois oePopevots, 3 ^ 3 ^ ` ^ Kal êv TH &yopü ката падаю е / N ` v мера» проб TOUS паратоуҳо- 18 ` ` a 3T vovTas. tives дє Tov Er- _Koupeiav Kat Tay Xreikov ф:Хо- ГА , ^ софоу cvvégaAAov aùr: kal » tox 2 e tives eAeyov, Ti av дєЛог 0 отєр- / © ye X podoyos obros Aéyew; Oi de, p 7 Й AS Zévov Oapoviov доке катауує ^ 5 er ^ ^ ` Лео civar ore tov Inooûv кой ` > , ^ THY &v&gTAOQV avros evnyyeXt- 3 / , ЕЈ ^ (ето. 1 ёліХаВорєро! re aro, 3 8 ` у z » émi tov `Арєоу пауор yayov REVISED VERSION. | And they who conducted 15 Paul, brought him to Athens; and having received a com- mandment to Silas and Timo- thy to come to him, as soon as possible, they departed. Now while Paul was wait- ing for them at Athens, his spirit was "roused in him, when he saw the city «wholly devoted to idols. Therefore he disputed in the !synagogue, with the Jews, and with the devout persons, and in the market, daily, with those who met with him. Then certain philosophers of the „Е picureans and of the Stoics encountered him; and some said, what would this »chat- terer say; and others, he seems to be a publisher of "foreign gods, because he an- nounced to them Jesus and the Resurrection. Now they took him and brought him to the »Areopagus, saying, Can 18 ) ЈТоооёриғто vo stvevuc. — Ilagotvrouat, found here and once 1 Cor. 13: 5, his spirit was provoked (as the word is ren- dered com. ver., 1 Cor. 13 : 5), excited, stirred up, ev avro, in him. It was, however, suppressed. Не addressed them very courteously. к Катедодоу. One of the many árat Žeyoueva of this book of Acts. “ Wholly addicted,” or “wholly given,” is pleonastic, but no more than called for. Petronius, a contemporary of Paul, in his 17th Satire, makes Quartilla say of Athens, * You can more easily find a god than a man in Athens.” 1 Paul found a synagogue in Athens, and a way into the Agora, or Forum. There was no called auditory. He spoke moos TOVUS Tagartuyyavovtas, to those who happened to be Cicero, de oratore, 1: 4, calls the Athenians the in- venters of all learning. His words are, “Athene omnium doctrinarum. inventrices.” And in his oration for Flaccus, c. 90, he says: “humanity, religion, learning, institutions and laws, whose monuments are known and diffused throughout the world, all originated in Athens.” There were many Forums in Athens. Of these two were most celebrated, called Vetus et Novum, the отр and the new. there Balov avro, certain ones, or, some of the Epicurean and Stoic philosophers encountered Paul. Like the Jewish Sadducees, these Epicureans were very great triflers, or frivolous persons. * Dum vivimus, vivamus," was their oracle. » A babbler, one uttering scraps on any subject. So they understood his quotations from the Jewish Scriptures. O omeguohoyos, garrulus. “Non ало tov ozegen tovs Joyous, but rather maga то deyew omeguara, quasi semini- legas dicas, quod sata in agris depascantur; metaphora a passerculis, aliisque aviculis sumpta, que neque magnopere sunt esul, neque cantu delectant, sed garritu perpetuo sunt molestie.’ Beza. “Demosthenes addressed ZEschines by the same name, three hundred years before Paul was there.” Broughton on the Revelation, quoted in Critica Sacra. о Foreign gods, and new gods, unknown before, are suppos- ed by them to have been indicated by vov Zroovr xai tyw ava- отаси. These words, in their polytheistic ears, sounded as though a male and female Divinity were intended. P Доғіо» лиуот, a rocky eminence, west of the Acropolis. m Ties Se Eztizovosov. zar tov Srotzwv pilooopov avyt- | Exe is often represented by to and upon. They placed him ACTS OF THE APOSTLES. CHAP. XVII. 119 KING JAMES’ VERSION. saying, May we know what this new doctrine, whereof thou speakest, 25? 20 For thou bringest certain strange things to our ears; we would know therefore what these things mean. 21 (For all the Athenians and strangers which were there, spent their time in nothing else, but either to tell, or to hear some new thing. 22 Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too super- stitious. 23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him deelare I unto you. 94 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men's hands, as though he need- GREEK TEXT. Aéyovres, Zluv&ueÜa yvava, tis » kawy avr: 1) 9то сод AaAov- шат didaxn; 7° £evitovra. yap Twa ela épeis eis Tas aKoas nav: Воолоцєда оду yvóvat, ri av Өг табта eivai. 2 ’Абу- valot O€ &vres Kal oi епиду- pobvtes E€var ele ovdev Érepov evkaipouv, 1) Ayew TL Kal &kov- ew KatvóTepov. 2 Srabeis д6 0 Па?Лоѕ ev peop ToU 'Ape(ov máyov, “фт, "Avópes '"AOgvaiot, ката парта as дєгодоциоруєстёрооѕ Dus bew- po. ? dtepxopevos yap kal ava- copa та cepi para бибу, cbpov кой Вороу ev o emeye- уратто, Ayvoor@ cg. ov оду ayvoobvres coa e eire, TOUTOV eyo 4 с `A € Karayyerre Di. 0 Ocos 0 Toras TOV KOT [LOY каї тарта TA ё AUTO, OUTOS OUpavod kal yüs KUpLos UTapYaV, ойк év yet- porromrots vaois karoke, °° ovde ото xev аубротоу Üepareve- upon, or brought him to, the Areiopagus, or Mars Hill, not to the court so called. Coneurriug in opinion with Doddridge, Calvin, Neander, REVISED VERSION. we know what this new doc- trine is, of which you speak? For you bring some strange things to our ears. We wish, therefore, to know what these things mean. For all Athenians and stran- gers who were there, spent their time in nothing else, but either in telling or hearing some new thing. Then Paul stood up in sthe midst of the Areopagus, and said; Atheni- ans! I perceive that, rin every respect, you are *exceeding- ly devotional. passed along and observed ‘tthe objects of your worship, I found an altar with this in- scription, To an Unknown Gop: him, therefore, whom you, not knowing, worship, I declare to you. God who "made the world and all things in it, seeing that he is Lord of heaven and of earth, dwells not in temples made with hands; neither is ministered to by men’s hands, For as I: 20 nw 1 N 153 —a worshiper of demon gods. Timor Dei inanis, Cicero. Superstitiosior, Vulgate. Aero auovic, superstition. This word is found Acts 25 : 19. Per trope, dévotieur, French yulgate. De Wette, Kuincel, Winer, Hackett, and sundry other scholars and critics, that Paul is not standing on trial before the Areio- pagus, or supreme court of Athens, but standing in sight of its temple of justice, we regard his discourse as a popular ad- dress, and not as a defense before a civil or judicial tribunal. 3 Ey иво tov Agevov zt«yov, the highest court of justice in Athens, which had specially the cognizance of whatever re- spected religion. But in the judgment of our most sober critics, it remains uncertain whether 4oezzov z«yov here re- presents a place, or an assembly, the hill, or the court as- sembled on it. г Ката латта is well rendered, “in every respect”, by Hackett. “From every thing I see,” Thomp.; “in all things,” Murd.; “altogether,” Wakef.; “by all things,” Penn; “ all places,’ Boothr. in * We quote the following judicious exposition of this word from Leigh’s Crit. Sacra. “ Тоо full of demons already, I shall not need to bring any more among you AevoWatmoveoteoos, In the margin, “ Le mot signifie, qui est exposé envers, afin qu'on y rende quelque service de religion.” See Critica Sacra. More religious than others. * He (Paul) announced himself as one that would guide their decowdaeuorea, not rightly con- scious of its object and aim, by a revelation of the object to which it thus ignorantly tended.” Neander. t Avadewour та огВаоиате tury, they had gone beyond their contemporaries in erecting an altar to “the unknown God.” This justified the ingratiatory manner in which Paul addressed them. No other city, or people, had thus confessed their ignorance and their devotion. It was a grand concep- tion, to erect an altar to the Great UNKNOWN in the centre of Grecian civilization ! in Acts 7 : 48, uses the same phrase which Paul here uses, having for “ Ovx EP getgoztouytOts 24045 хатоги. Stephen, Luke is, doubtless, the author, as well as the reporter of these words. its subject, 0 óyuaros—er yecgomomtots 24045 «avouer. 1 ACTS OF THE APOSTLES. CHAP. XVII. KING JAMES’ VERSION. ed any thing, seeing he giveth to all life, and breath, and а, things ; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. 30 And the times of this igno- rance God winked at; but now commandeth all men every where to repent: GREEK TEXT. тои просдєорєудѕ Twos, avrOs 0:000 TATL Cony kai zrvorjv катӣ парта” 7 émoígaé тє ЕЁ 6р0 aiuaros пау eÜvos avOporwr, KATOLKELY ÈT TAV TO простои TNS 775, opioas mporeraypevous Karpovs кой Tas Ооробєсіоѕ ThS катогкіаѕ avrav: " Gyrew тор курот, ei бра ye Jadrae avrov kal poter, каітогує ov pakpav ато évos EKATTOU ивр vmapxovra. “8 ev avr@ Yap Co- pev кой kwovpeĝa Kal spev: es Kal Tus TÓV каб Ups Tou- TOV «рукат, Тор yop кой yévos comer. 2 Tévos оду Umapxovtes roù Oo), ovk ode(Aouev vopi- Cav ,Xpva 7 арор 7 Ado, Xapay ware теит каї види ges avOparov, то Oetov civar биооу. *” Tous prey оду Хро- vous THs ayvotas UmepiÓov 0 Өєоғ, ravüv параууеЛАе Tois ауӨр@тогѕ пасі TAVTAXOU ETA- REVISED VERSION. as though he needed anything, seeing he gives to all, life and breath, and all things; and has made of one blood every nation of men, to dwell on all the face of the earth, "having determined the appointed sea- sons and limits of their abode; that they should seek the 27 Lord, if, perhaps, they might feel after him and find him; although, indeed, he is not far from any one of us; for by him we live, and move, and have our being; as even some of your own poets have said; For we, indeed, his offspring are. Since, then, *we are the off- 2 spring of God, we ought not to think that the Godhead is like to gold or silver, graved by art or man’s device. And the times of this ignorance God soverlooked, but now com- mands all men every where, w > > 30 * Oovoas ztgorerayuevovs—or, ztgoarerayusvovs, Gb., Sch., Ln. Tf; а more approved reading, xaegovs, etc. “Having determined the appointed times, RES the boundaries of their habitations,’ Penn. “Having fixed from the first the ap- pointed times and boundaries of their habitations,’ Wakef. “And he hath separated the seasons by his ordinance: and hath set bounds to the residence of men,” Murd. * Having marked out times previously arranged in order, and the bound- aries of their habitations for them to seek the Lord," Thomp. * And hath determined their appointed times, and the bounds of their habitations, that they might seek God," Boothr. * Having marked out the times fore-allotted, and boundaries of their habitations," Dodd. We see nothing gained or lost to rival theorists in their controversies on these words. Ас- cording to Adam Clark, instead of zgorerayuevovs xargovs, the times before appointed, ABDE and more than forty other MSS. with the Syriac, all the Arabic, the Coptic, Aethiopic, Slavonian, Vulgate, and Itala, read TMQOOTETHYMEVOVS xatgovs, the appointed times. The difference is, is to “place before others," but лооотаооғ is to “ command, de- cree, or appoint.” Пооотетауиерог холоо‘ are constituted, or “ TEOTAHODEW K decreed times,” and “the bounds of their habitation.” Dr. Clark adds, * Eyery nation had its lot thus appointed of God, as truly as Israel had its land. But the removal of the Jews by the Saracens, the Saracens by the Turks, the Greeks by the Romans, the Romans by the Goths and Vandals, and so of others, show, that a people may forfeit their original in- heritance.” This, we presume, is a conceded point. Тһе approved reading, I concur with Dr. Hackett, is, лооотЕтауие- vous, rather than zrgorerayutrove, common Text. Y Tov yag хаг угроз eauev, For we, indeed, his offspring are. These words are the first half of a hexameter found in Aratus, & Cicilian poet, whose poem antedates Christ some 270 years. * Paul concedes its truth. "The same idea is also found in other Greek writers. Prof. Hackett quotes from the hymn of Cleanthus, addressed to Jupiter Tonans, almost the same words, “ex gov усо yevos cower.” Paul, in his manner of quotation, generalizes the idea, using the words, tives eron- хаог, certain Greeks have said, ete. у "(Ymegiüe». In the Septuagint its most common import is, “contemn, permitted, suffered,” Kuin. “ Overlooked,” Boothr. ; “condemning,” Wakef. ACTS OF THE APOSTLES. CHAP. XVIII. KING JAMES’ VERSION. 31 Because he hath appoint- ed a day, in the which he will judge the world in righteous- ness, by that man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit, certain men clave unto him, and believed: among the which was Dionysius the Areopagite, aud a woman named Damaris, and others with them. CHAP. XVIII. AFTER these things, Paul de- parted from Athens, and came to Corinth ; 2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla, (because that Clau- dius had commanded all Jews to depart from Rome) and came unto them. 3 And because he was of the GREEK TEXT. CUI, ера, E] © / / \ > / єр 7) peAAet KPLVELV ти OLKOUJLE- ^ / 24 voetv: 3! Swore ёсттсєу > ГА з D S vyv év дікалосоур. €v avdpi o с? v ^ cpice, тісті 7Tr&pao xov TAG, z ` 3 ^ avacTnoas GUTOV єк vekpQv. > v \ , Akovgavres дє avactacw ^ e ` , , е \ VEKPOV, oi мер éxAevaQov: oi дє 5 $ j у , єітоу, `Акоосторєба соо mad > < e 33 Kai otras 6 , пер: TOVTOV. Hatos é£5A0ev ёк pécov aù- 31 тирес 02 ğvôpes KOAAN- TOV. r Fe a7] э Ф Gevres ауто, ÉmioTevoav: ёр ois EN ГА <. 79 ГА kat Д:ор0стоѕ 0 'Apeomay(rys, ` 2 / ^ Kat уои) ovoparı Дашорі Kal с? ^N > ^ ETEPOL соу avrots. CHAP. XVIII. МЕТА де тадта xopwcis 0 По?Лоѕ єк тфь ’ A0nvóv 1)A0cv cis Kópiw0ov: ? кої ebpov Tiwa ' [ovóatov ovopare ` AkvAav, IHov- тікоу TQ yevet, rpoa ros eàn- AvÜora «mo THs `Ітаћіаѕ, Kat Про-кЛАЛа» yvvaîka adbtod, дій то dvareraxevar KAavd.ov yopi- Seoba тарта Tous Tovõaiovs ёк THS „Реут, тростћбеу ауто" ? кай діа то óporeyvov eivat, 2 Ev олдог à eue, by the man whom he has appointed. Because a definite clause follows ордог, he omits the article. Ф stands by attraction for the accu- Stuart’s Gram., $ 88, 3. sative. Kowew my omovusvny. “Judge all the earth,” Murd.; Penn, Boothr., cum multis aliis. Roe, appointed, or decreed ; define is its most exact re- * definio, Heb. 4: 7, item presentative. So decides Crit. Sacra, definire certo scopo destinare.” а Терес de avdges хойд ерте, aliquot autem viri se ci adjunxerunt. Койдо, in its ten occurrences, М. Test., is six times re- presented by join, three times by cleave, and once, to “keep These are all, more or less, antiquated, for which company.” Owovgerny occurs eighteen times in N. T., represented by world fourteen times, and earth once. “The world," Thomp., Wes., REVISED VERSION. to reform. Because he has *appointed а day, in which he will judge the world in righte- ousness, by that man whom he has appointed, giving assu- rance to all, having raised him from the dead. And when they heard of a resurrection of the dead, some mocked; and others said, we will hear you again concerning this mat- ter. So Paul departed from among them. But ‘certain persons adhered to him and believed : among whom, was Dionysius the *Areopagite, and a woman named Damaris, and others with them. CHAP. XVIII. AFTER these things ‘Paul left Athens, and went to Co- rinth. And having found a certain Jew named ‘Aquila, born in Pontus, lately come from Italy, with his wife Pris- cilla, (because Claudius had commandedall the Jews to de- part from Rome), he came to them. And because he was Corinth. subject of the narrative. Ч Орошате Ахд ер. Jew, а охпрологоз, а tent-maker; tua Iovdacov, a Jew by birth, now a Christian; exiled, indeed, as a Jew, not as a Christian, as reads the decree of Claudius. Murd., Boothr. AxvAas is a Latin name. 121 31 32 33 34 © we now substitute the word associate, in all cases of com- panionship ; “associated with him” is only tolerable, and does not quite express the full sense. e Areopagite, one of the judges of the court at the Areopagus. Tradition says, by Eusebius, that he was afterwards bishop of the church in Athens, and died as a martyr. < O Iavios is rejected by Ln., Tf. Paul is, however, the His name is, therefore, found in almost all the versions, Wiclif, Tynd., Cran., Geneva, Dodd., Thomp., Wakef, Wes., ——00109ғ15, having left, or removed from, Athens, came to Hider es Косово» He was a ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. same craft, he abode with them, and wrought, (for by their occu- pation they were tent-makers.) 4 And he reasoned in the syn- agogue every sabbath, and per- suaded the Jews and the Greeks. 5 And when Silas and Timo- theus were come from Macedo- nia, Paul was pressed in the spirit, and testified to the Jews, that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook Ais raiment, and said unto them, Your blood be upon your own heads: I am clean: from henceforth I will go unto the Gentiles. 7 And he departed thence, and entered inte a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house: and many of the Corinthians hearing, believed, and were baptized. 9 Then spake the Lord to Paul in the night by a vision, © Риоуабето, worked for his subsistence. tised the same art or trade. tive like тоу—тоолор, in Jude, v. 7. Tyv teyvyv, a limiting accusa- Hackett. GREEK TEXT. » , > ^ ^ > , бере Tap avrois kal cipyá tero jov yap сктрото:ої. ти тет». $ Steheyero де év TH ovvayoyy ката та» oaßpßarov, éme«0é те e Бе *Tovdaiovs kai EAAgvas. ° “Qs ` ^ ` ^ де karijAOov ато ths Макєдо- © ` e p vias 0 re XiAas kai о Tipobeos, ^ ГА ^ cvve(yero TH Tvevpate 0 Tab- / ^ Лоб, Ó«paprvpojevos Tots 'Tov- ` ^ > ^ datos тор .Xpwrov ’Глообь. , \ ^ 6 ávrvraccojévov S€ avrOv koi ^ ВЛаофтровьте», _erivacapevos та грата, ЕЙТЕ роз avrovs, To aipa диву emt THY kepaàny Dav: IN ` < ^ ^ , ` kaÜapos €yao, ато ToU vUr eis та z, ГА TÉ ` €Üvy порєосораи. Kai pera- eU CES 3 > Sma? ` Ваз ekeiÜev ЛЕ Eis oiktav Twos ovomore ` oaov, c'eBojévov Tov Ocov, 00 7) oikia (la cvvopopobaa т) соауоүп. * pianos д 0 ápxiovváywyos · єтістєосє TO KU- pie а?у ОЛ TQ оїкф арто?" Kal EY ^ / > ГА поЛЛої Tov Кордо» akovor- Tes ётістєооу kai éflamriGovro. 9 5; Nc 4 3 Te 7 Eime дє o kúpios дг opaparos 3 ^ ^ / ` ^ ev vukri TQ IlavÀo, Mn фоВоб, XVIII. REVISED VERSION. of the same trade, he abode with them, and eworked: for by occupation they were tent- makers. And he reasoned in the synagogue every sabbath, and endeavored to 'persuade both Jews and Greeks. But when Silas and Timothy were come from Macedonia, Paul was constrained in spirit, earnestly testifying to the Jews, that Jesus was the Christ. And when they resisted and reviled, he shook his raiment, and said to them, Your blood be on your own heads. Iam clean. Henceforth I will go to the Gentiles. And he departed thence, and enter- ed into the house of a cer- tain man named Justus, who worshiped God, whose house was adjacent to the syna- gogue. Dut Crispus, the chief ruler of the synagogue, be- lieved on the Lord with all his ^family: and many of the Corinthians, hearing, believed, and were immersed. Then the Lord said to Paul in a vision by night, De not afraid, 'Ouovsyros, prac- binson, prefer, The Jewish ex = = oc <> Hackett, the Vulgate, Kuincel, Olshausen, De Wette, and Во- “the word,” and so do we. copy, in this case, however, doubtfully. But we follow Paul was, no doubt, law, after their exile, held that a father who taught not his son a trade, taught him to be a thief. So the latter Rabbis taught. г Elinvas, Greek proselytes; emente, persuaded, or was persuading, tried to persuade the Jews. “ Persuaded the Jews and Gentiles Murd.; “conciliated the affections,” Thomp. ; “ striving to persuade," Penn; “ endeavored to per- suade,” Boothr. E Кат до», came down (Silas and Timothy). avevuarce ó Havhos, Paul was pressed in spirit. For лугоиате Gb., Sch., Ln., Tf. prefer Joym. “The evidence decides for tæ doy as the original word, Griesbach, Mey., Tf.” Hack. Our text prefers, zv avevuare. Should we prefer Gb., Sch., Ln. and Tischendorf's selected readings, we should read it, * Paul was engrossed with the word.” With our text, we render it, “was impelled by the Spirit,” or, his own spirit. Lvvetyeto TH much stirred up by the presence of Silas and Timothy, and became more fervent in spirit. Xwwvtgo occurs twelve times in N. T. Innineof these it is used by Luke, translated, com. ver., by taken with, thronged, strailened, kept in, held, stopped their ears, that is, * held them.” “Lay sick of a fever," or, seized by a fever. Elsewhere by straiten, constrain, taken with, or seized. Murdock’s version of the Syriac renders this passage, “ Paul was impeded in dis- course, because the Jews stood up against him and reviled, as he testified to them that Jesus is the Messiah." This indicates that it was word, and not spirit, in his understand- ing of the Peshito Syriac version, the oldest known. В Suv бд TQ ome avtov, with all his family. Such is the frequent acceptation of o:xos in the Christian Scriptures, indicating the parents and the children, the masters and the seryants, as it does in the Septuagint of O. Test. ACTS OF THE APOSTLES. CHAP. XVIII. 123 KING JAMES’ VERSION. Be not afraid, but speak, and hold not thy peace: 10 For I am with thee, and no man shall set on thee, to hurt thee: for I have much people in this city. 11 And he continued there a year and six months, teaching the word of God among them. 12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one ac- cord against Paul, and brought him to the judgment-seat. 13 Saying, This fellow per- suadeth men to worship God contrary to the law. 14 And when Paul was now about to open Ais mouth, Gallio said unto the Jews, If it were a matter of wrong, or wicked lewdness, О, ye Jews, reason would that I should bear with you: GREEK TEXT. , ` СА oN ^ , Bic Aae Ll Nui WHR OuoTe €y@ ciut pero сод, Kal > ^ , la ^ ^ ovdels émiÜ5oerat сог TOU kakó- / , и oai oe OvoTt Aaos ёст! рог TO- ` 3 ^ / L4 > ^ dos év TH поле тату. И ’Ека- / 3 ` \ ^ ^ Océ тє évwiavrüv кої uvas èé, z 3 > ^ ` / бубаоткоь ev avTois TOv Aoyov ToU Oeov. 1 Г M z ? Гал № роз dé avOvrarevov- ^ ЕД A 74 TOS THs Ayaias, катєтєстђсар e N e9 ^ ^ opoOvpador ot ’Lovdaior тв Hav- M. 2, ^ ` Ле, kal yayov avrov ет TO ^ 13 , e \ Bua Aéyovres, "Ort тара ` / e ^N Tov vopov ovTos avameiOer rovs 3 2 и ` СА аудротооѕ сєВєсдог rov Өєор. / ` ^ и № Médovtos 02 roð llavAov > / ` / 5: CNET avotyew TO OTOA, evrev o L'ad- ` A > Aíov mpos rovs “Lovdaiovs, Hi \ 3 3 297/7 Z E pev одо Ñv адіктра TL 7] раді- ovpynua movnpov; o ‘Tovdaior, ^ Kata Aoyor av veo xov pv: | My ovwxnons, do not be silent, or, latter is more imperative than the former, and less persua- sive. } Елг9тоєтог cor, and no one shall attack thee, telic, to in- REVISED VERSION. but speak, and be not ‘silent; for I am with you, and no man shall assail Jyou to hurt you: for I have many people in this city. And he con- tinued there a year and six months, teaching the word of God among them. And when Gallio was gov- 12 10 erning Achaia as *procon- sul, the Jews, with one consent, made insurrection against Paul, and brought him to the judgment-seat, saying, This ‘fellow persuades men to worship God contrary to the law. And as Paul was about to open his mouth, Gallio said to the Jews, Were it, indeed, a matter of "wrong, or a wicked act, Jews, it would be reasonable that I should bear with you. But if 15 The | Luke ? to every one. be not silent. cord, com. ver, No man s0 agreeably affable to one man, as he was Ошо иадо», unanimously, with one mind, with one ac- Kareneotnoav—zareprotnut, an бла& heyo- шрот, insurgo, made insurrection, rose up against. jure thee. “No one shall attempt it with success, or, ecbatic, so as to injure thee,’ De Wette, Hackett. rolus, * I have much people,” i. e., “ to be such. See ch. 13:48.” Hack. The passage here referred to is, доог усо» тетаушеное ets The orthodory of Prof. Hackett is unques- tionably apparent, we know it well. Still “the many who are appointed to be such,” is unnecessarily exegetical of what is not in the text, nor in the context. We know no passage in Luke’s writings in which he presumes to draw upon the secrets of a volume in the cabinet of heaven, that has not a transcript in any library in our planetary system which can be consulted by man. One thing is historically and critically plain, that the Lord had all the people in Corinth. They were all his, and it was a large population. Hence in the ratio of зате should all Christian efforts be made. лоте Laos coti uot many who are appointed Conv Guortov. к Avdumatevovtos туз Ада, “was governing Achaia as proconsul? Hackett. Axduarevm, Proconsul sum, Y govern as proconsul. Gallio, brother of Seneca the moralist, formerly called Novatus, was exceedingly bland and kind to all. * Nemo mortalium uni tam dulcis quam hie omnibus," said Seneca, his brother. Does not Luke here corroborate Seneca, and Seneca 1 The indictment against Paul was, this person, fellow, as implied in the word ozos, literally, this one. In the vocative it is used for heus tu—alas for you! Littleton, * scornfully.” “This опе? “this fellow,” Dodd., Wes., Tynd., Cran., Gen. Avamevter, persuades men to worship God contrary to law. All persecutions are prompted and defended on such allega- tions. Persuadeo—whence comes Pitho, the goddess of elo- quence—Latin suada unde suadze, medulla. Crit. Sacra. m Advxnua, here only found, and in ch. 24: 20; Apoc. 18: 5, matter of wrong, evil doing, iniquity. Such is its whole cur- rency in N. T, connected with dadcoveynuc, an ára% 2eyoue- ‘Ридговоуии, ch. 13:10, com. ver., mischief, a reckless wicked deed. Here it is represented by facinus, malum. Crit. Sacra. “ Injury, or evil practice,’ Penn; “injustice, or wicked heimousness,” Wes.; “fraud, or base act,” Murd.; “legally, or ethically,” Hack. Any gross enormity, outrage. Aoyos indicates any communication, word, doctrine, saying, question, matter, fame, account, treatise, thing, intent, tidings, speech, reason, utterance, preaching, act of injustice, or wicked mischief. Dodd. Matter of wrong, or wicked act, concen- trates both ideas, as we presume. 207. 124 ACTS OF THE APOSTLES. CHAP. XVIII. KING JAMES’ VERSION. 15 But if it be a question of words and names, and of your law, look ye to it: for I will be no judge of such matters. 16 And he drave them from the judgment-seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things. 18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla, and Aquila; having shorn Ais head in Cen- chrea: for he had a vow. 19 And he came to Ephesus, and left them there: but he him- self entered into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not: 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jeru- salem: but I will return again unto you, if God will. And he sailed from Ephesus. GREEK TEXT. 5 \ / / / P e 06 Стума ёст: wept Aóyov Ӯ, ГА ^ Kal ovouarov каї ророо TOU каб ERN э/ > ГА ^ ^ unas, operbe avrot крит yap \ , ГА 5 €yo rovrov ov BovAomar eivat. 16 A: a if > ` IER ^ Kai arnracev avrovg ато TOU , 3 ГА ^ BýuarTos. emtAaBopevor дє 2 e p mavtes ot EAAnves Xoaévgv ^ 4 EZA TOV apXiovvaywyoy ervmTOV u- ^ , \ mpooOev Tov Byuaros: kal ovdev / ^ rovrov те Га Мори éueAev. [X7 ^ 15'O ДЕ ПаёЛоѕ ёт: трос- / € v. e ^ ^ э peas vuépas ikavas, Tots адеА- ^ > ^ э , > hots amora&apevos, kére, eis \ y ` ^ ea й туу Хор, кої соу avrQ lipi- > / , скіЛЛа Kat ` АкоЛаѕ, Keipapevos ` ` , = = 5 туу Kehadny ev Keyxpeais: etxe ` , , M > yap evyny. каттиттсє д eis A тт > А А Iipecov, какєіроиѕ катєМтєу > ^ N N , \ > ` avrov: autos де elacAQov eis THY ^ , ^ » соуауоути, OwAéx05 rois ' ov- \ » ^ dalous. EpaTovTav дё avTar , ^ emi пЛєіоуа xpovov pewat тар’ > ^ > ЭКУ, gis > QUTOLS, OUK ЕПЕрЕООТЕИ: arr , A SEIN = апетабато avrois, єітор, Ae? pe ^ S e ` A и парти THY €opr)v THY épxopné- ^ > / vyv momoa eis ‘LepooodAupa: и ` , , ^ e ^ пал» дє dvakau po Tpos vpás, A ATAN > / Tov Oeod ÜcAovros. Kai avnxOn REVISED VERSION. it be a question concerning a doctrine, and names, and your law, look you to it: for I will not be a "judge of these matters. And he *drove them from the judgment-seat. Then all the»Greeks took Sosthenes, the ruler of the synagogue. and beat him before the judg- ment-seat: and Gallio cared for none of these things. And Paul tarried yet many sdays, and, having bid adieu to the brethren, sailed forth into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. And he came into Ephesus, and left them there. But he him- self, entering into the syna- gogue, reasoned with the Jews, and though they re- quested him to remain longer time with them, he did not con- sent: but bade them farewell, saying, I must by all means keep the approaching feast at Jerusalem: but I will return to you again, if God will; and he ‘sailed from Ephesus. 17 18 ^ Ov foviouet, I will not be a judge. Ex де бутуша sott meot hoyou xat ovouacow xat vouov TOV хє биз, oweate avtor. To translate this climax of Gallio in the spirit of it, without impinging upon the letter of it, is a desideratum. As we conceive of it, spirit and letter, we prefer the following, If it be a question concerning a word, and of names, and of the law amongst you, look to it yourselves: for I will not be a judge of such matters. Tt will not materially affect the spirit, or the import of it, should we adopt the marginal reading in the text, according to Ln., Tf. and Gb., and make it plural in- stead of singular, Jf it be questions concerning a word (or even of a doctrine). We prefer word, as more apposite to his conceptions and spirit on the occasion. ° Axniacer, from алуда, an zrač Asyousvor in this book. He drove them away, compelling their departure. р Oi Elinyes, omitted by Ln., ТЕ, Gb., a probable omission. This omission conceded, it would read, And they all beat Sosthenes the president, or ruler of the synagogue. * Sosthenes was probably the successor of Crispus, v. 8, or, as Briscoe conjectures, may have belonged to another syna- gogue in the city. The Greeks, always ready to manifest their hatred to the Jews, singled him out as the object of their personal resentment.” Hack. Оиде» vovvov, the dispute between the Jews and Gentiles. a Exi—jueous ixavas. See note on ixavos, ch. 19 : 26. * Пао avrors, omitted by Lu., Tf. Its presence or absence affects not the sense. в AvnyIn—avaye, lst aor. 3d pers., and he sailed from Ephesus. Avaya is represented by led up, brought, launched forth, loosed, offered, and by sailed, in com. ver., three times. Its meaning is often made contingent upon its associations. Here, being connected with traveling on water, it is repre- sented by sailed. ACTS OF THE APOSTLES. CHAP. XVIII. KING JAMES’ VERSION. 22 And when he had landed at Cesarea, and gone up and sa- luted the church, he went down to Antioch. 23 And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. 24 And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord: and be- ing fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom, when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 97 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace. GREEK TEXT. N ^ , , 2 ато ths Eécov: ™ koi kared- ^ A ^ доу eis Koucapeuv, avapas каї z M agTacapevos THY ékkAyaíav, , > > / 23 ^ karéBm eis Avrioxeuav. кой Z , ^ £^ TOTAS xpovov Tiva, e£9A6e, Stepxopevos кадеб яз rjv Tada- пк xópav кої Qpvylav, єті- отр парта Tovs pabnras. ^ , ?* ’Tovdaios É ті '`АтоААдѕ Sr lh > X ^ , ovopatt, AreEavdpevs TH »yévei > i 2 ГА é p ГА Я Е Y x отр Aoyi0s$, каттиттсєи eis э/ ` Di > ^ JEdeoov, Ovvaros cov ev тої ypapais. °° obros iv каттул- A ` ^ vos THY 000v тод kvpiov, кої ^ , , Cov Td mvevpatt, ЄЛаЛє: кой 2м/ э ^ ^ ` ^ edidackey axpiBas Ta тєрі ToU > , , № Kuplov, emioTapevos ротор TO ЕЛ ^ A e / Barricpa Iwavvov: *° оётоѕ тє и эс ^ 3 ^ прёато mappnowuerOo ev TH ^ ГА соуоуоуђ. акоосаутєѕ дє aù- ^ ГА тоб 'AkvAae кої ПріскіЛАа, A ` э просєЛаВоуто avrov, kal akpr- ^ / ` ^ Béorepov афтф Ебеберто тђи тод ^ е / ` Ocov одор. BovAopevov дё ^ ^ ` oh avroU dueAGew eis тти Axaiav, ^ е > ^ Y протреууаиерои oL adeAdot épya- үа» то padnrais amodeEar ða avTov* 05 Tapayevopevos ouve- Badero толь Toig пєтістєокдоі REVISED VERSION. 125 And after he had gone down 22 to Cesarea, and gone up and ‘saluted the congregation, he went down to Antioch. And having spent some time there, he departed, pass- ing through all the coun- try of Galatia and Phrygia in order, «establishing all the dis- ciples. And a certain Jew, named Apollos, born at Alexandria, an Yeloquent man, and mighty in the Seriptures, came down to Ephesus. This man was instructed in the way of the Lord, and being "fervent in spirit, he spoke and taught dili- gently the things concerning the Lord, though he knew only the immersion of John. And he began to speak boldly in the synagogue: whom, when Aquila and Priscilla had heard, they took him to them, and expounded to him the way of God more *accurately. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disci- ples to receive him: who, when he had come, afforded much aid to them who had Ybelieved through the gift t Доласаше»оѕ. Aoxafouac, in its more than fifty occur- using the Christian gospel and the Jewish prophets, so far as rences in N. T., is represented by salute, greet, embrace, on meeting and parting with brethren, indicative of the highest natural and Christian affection. The whole zzz4ye:« was, in this case, saluted with a Christian adieu. * EmiwtneiGov, found only in this book, and only four times, is three times represented by confirming, and once by strenglhening, associated always with the church, or disciples. v Ато 40у10з. This adjective is found only in this place in the Christian Scriptures, literally a verbose man, a man of eloquence. In its highest acceptation of eloquence it was applicable to Apollos His association with Paul was inti- mate. Paul planted the Church in Corinth, and Apollos watered it. His eloquence was based upon his power in Paul distinguishes it. w “Tnstructed in the doctrine of the Lord, and being fervent in spirit, he spoke and taught exactly the things of the Lord," Boothr. Bible intelligence, fervor in spirit, and his knowledge of John's mission and baptism were the con- stituents of his eloquence, sustained by a candid and inquisi- tive temper. At this time he only knew the baptism of John. х AwvAas xat Погои 1 и— ЕЕ вето tyv vov Oeov ddor, “ ex- pounded to him more perfectly the way of God," Penn; *expounded accurately the passages concerning the Lord,” Thomp.; *laid before him the way of God more exactly," Wakef.; “fully showed him the way of the Lord," Murd. IladónawEead at, “ to speak boldly,” Hack. Y XwveBaAevo и. т. À, “contributed much to those who 126 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 28 For he mightily convinced the Jews, and that publicly, shewing by the scriptures, that Jesus was Christ. CHAP. XIX. Ахр it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye bap- tized? And they said, Unto John’s baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the peo- ple, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they GREEK TEXT. ^ ГА > , dua Tis xapiros: 7? evróvos yap rois “Lovdators ducxarndéyxero ^N hy ^ Onpogia, emderkvus дий TOV ypa- = 5 ` Ns A фор, civar тор .Xpirov ' Inoavobv. CHAP. "ETENETO 8€ év тф rv ' Amo0AAO etvat év Kopivoe, Tad- Лор диеЛ@орта Tà &vorepika. pé- pn, €&A8&v. eis " Ефєтоу" кай eù- pov Twas pabntas, ? eire mpos avrous, Ei IIveüua ° Ауу ёЛа- Bere sia reUaavres; Oi 66 тор mpos abrov, AAX орде ei Tved- pa “Ауюр воли’, jKovoaper. ? Elré тє mpos avrovs, His ті оди €BanticOnre; Oi д2 Етор, Eis то Barri ga. * Elme 0€ Пабло$, Io&vvgs uev 6Ваттітє f&mrw pa peravoias, TO Лаф A€yov, eis Tov €pxoj.evov МЕТ QÙTOV va TLOTEVTWOL, TOV- тестил eie Tov Xpiotov ‘Inoovr. ?' Axovoartes 0 eBarriobyoav XIX. ' Twavvov XIX. REVISED VERSION. which he had; for he power- 28 fully and thoroughly in public convinced the Jews, clearly showing by the Scriptures, that Jesus was the Christ. CHAP. XIX. Амр while *Apollos was at Corinth, Paul having passed through the upper parts, came into Ephesus; and find- ing certain disciples there, he said to them, Did you on believing receive the Holy "Spirit? And they said to him, we have not, indeed, heard, that there is a Holy Spirit. And he said to them, 'Into what then were you im- mersed? And they said, Into ` John's immersion. Then said Paul, John, indeed, cadmin- istered an immersion of re- formation, saying to the peo- ple, that they should believe on him who would come after him, that is, on Jesus the Christ. Having ?heard this, 5 have believed,” Hack.; “he greatly assisted all them that believed," Murd. Ma ms 4agrrog, “through grace,” Hack., Wes., Penn; to say the least, is a very ambiguous rendering in this place. “By his gift," Thomp., Wakef. “Alii exponant, ‘In dextri- tate quadam gratiosa, quæ et jucunditatem et utilitatem audi- toribus," Crit. Sacra. The gift of Apollos seems to me the grace here indicated. All men who believe, believe through grace. ‘That was not peculiar to those in Ephesus. But the gift of Apollos is that noted here. Хао, though generally rendered grace, in com. ver., cannot always be so rendered. It is, therefore, in the com. ver. represented by favor, thank, thanks, pleasure, liberality, joy, thank-worthy, benefit, gift. That the Christ was Jesus, and that Jesus was the Christ, is an eyangelical melastasis. The eloquent Apollos, well versed in the Jewish Scriptures, knew that if he proved that the promised Christ was Jesus, he proved that Jesus was the Christ. z Eyevero де ev tw, “and it came to pass,” or, it hap- pened, are common versions of eyevero, in such historie con- nections as this. The latter is equivalent to, it chanced, as in profane usage; not to be allowed here. “ While Apollos was at Corinth” it occurred, or came to pass; but there is nothing meant but this, * While Apollos was in Corinth," and, therefore, with Wakef., Murd., Wes., Thomp., Hack., we prefer this. х EÀaBere niorevoavtes; Did you on believing receive the Holy Spirit? This indicates that John’s baptism was not Christian baptism; for in the latter they could not have been baptized without hearing of it. The context indicates that the anarthrous Z/»evue Ayuor here represents (he Holy Spirit, not as yet fully revealed to them; for soon as immersed, and Paul had laid his hands on them, the Holy Spirit came upon them, and they were en- dowed with the Holy Spirit, in gifts of tongues and prophesy, y. 6. è Es, in its more than 1800 occurrences in N. T., is, in the com. ver., generally represented by to, into, unto, for, and very seldom by in, which, indeed, ought never to be done. The Greeks having ev, in, as well as eie, nto, and for. © Хогото» is here omitted by Gb., Ln., Tf., for which Ty- cov» is substituted. Тоътеоти», not tovtov ғотір, but tovto eat. = hoc est—that is, on Jesus. ЕВаллиов Bantioua. Literally, immersed an immersion. 3 Ae, and having heard, or, having heard. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and proph- esied. 7 And all the men were about twelve. 8 And he went into the syn- agogue, and spake boldly for the space of three months, disputing and persuading the things con- cerning the kingdom of God. 9 But when divers were hard- ened, and believed not, but spake evil of that way before the mul- titude, he departed from them, and separated the disciples, dis- puting daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handker- chiefs, or aprons, and the dis- GREEK TEXT. ЕЈ ` M ^ , > ^ eis то 0voua ToU Kupiov 'I5oo. 6 ` TO дєкадоо. TOU Өєо?. zAxjovs, , , Tvpavvov twos. ` ^ ` TOUS KQTOLKOVYTGS тур Anvas. Херфь HavAov, XIX. REVISED VERSION, they were immersed into the 127 ка? émÜévros avrols Tob Пао- | name of the Lord Jesus. And 6 Лоо Tas xeipas, Яве = Пуєдра when Paul had laid his hands " Aytov Br abrovs, e, | оп them, the Holy Spirit came тє yAdooas кой проєфутєоо». я epoke 73 52 of тё 28 «e «| with tongues, and prophesied. 09а) 06 OF TAVTES ayepes Фо Now all the men were about 8 EiaeAQov 0 eis Th . bhi ate S TUY | twelve. And he went into ооуу, érappnawieero, ёті the synagogue, and spoke bold- payvas Tpels Scadeyopevos каї ly for about three mouths, edis- пе оу та wept тђѕ Bactdcias|cussing and persuading as to 9 “Qs дє rives €oxAn-| things concerning the king- pvvovTo кой ттєідоои, kakoAo-|dom of God. But when some 9 yoüvres ryv 060р évomiov тоб | Were hardened, amd believed groots бт abvroy|2°t, butspoke evil of the ‘way, SET ` ` » < Z |in the presence of the multi- то АЕ | tudes he departed from them, oe “Гапа separated the disciples, med ме 24372 Tovro дє discussing daily in the school €yevero eri er доо, OTTE 790705 of one Tyrannus. Апа this 10 Aaav | continued during two “years ; akovoa TOv Aóyov TOU Kupiov so that all those who dwelt 'Inoo, 'Iovóatovs re kai "EA-|in Asia heard the word of the 1 Avváueis тє o) tas|Lord Jesus, both Jews and тоуоусаѕ ёлоіє: 0 Ocós duc. Toy | Greeks. And God worked 11 Te ESL Zi »special miracles by the hands Ar Ue 5 of Paul: So that from his body 12 rovs doðevoðvraşs emubeperOat| were carried to the sick,hand- ` ^ ^ ^ , ато TOU Xpcoros avroð соодара kerchiefs, or ‘aprons, and the e Acaleyouevos is found in “ Acts” ten times, represented, party,” Hackett. Agios tovs wadnras, separated the dis- com. yer., by reasoning, disputing, preaching, and preaching unto. Avaleyousvos zat newtor, “disputing and persuad- ing, А. Clark, Wakef; “discoursing and persuading,” Wes.; “reasoning and recommending,” Thomp.; “ seeking to persuade them,” Hack. “ Тһе first accusative specifies the aim of the act, in hoc loco, ta Paokecas,” Kuinel. After much consideration, we would, in our age and country, prefer, discussing and pleading the things pertaining to the kingdom of God. Пед» avrovs та nepi tov Kvgtov Inaov Xoitov, “he de- livered to them the doctrine of the kingdom,” Kuin., in loco. “Discussing and persuading,” though literal, is not in our idiom. Jn à summary of three months’ labor, allusion is had to the debates, discussions, and pleadings had upon the per- son, claims, character, and kingdom of Jesus, and to the earnestness of the preachers, f Kazoloyourtes, speaking evil of the way. Tyv 6dov, the way, the faith, and the practice, “not concretely, the sect, or ciples from the synagogue, ev ту сходу —гаіћег in the school- house than in the school. Tvearvov twos, some think, is justly reprobated as an interpolation. It is not, they say, in Luke’s style, and is redundant. We are of a differet opinion. This word тс is a peculiar favorite of Luke, and is found more frequently occurring in his writings in an indefinite sense, than in all the other evangelists, or in all the epistles of Paul. Е Ель ету доо, exclusive of the three months referred to v. 8; for vovro “expressly opposes the preaching in the school of Tyrannus, to that in the synagogue,” Hack. ‘ove —Aoay. This is not the continent of Asia, but a Roman province of which the capital was Ephesus. в Qu таз vvgovo«e well represented by extraordinary, or, special. All miracles are equally supernatural, but do not all appear alike supernatural. Of these there may be great, greater, and greatest. i Sovdagea т оциоиудча. Common handkerchiefs and KING JAMES’ VERSION. eases departed from them, and the evil spirits went out of them. 13 Then certain of the vaga- bond Jews, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus, saying, We ad- jure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva a Jew, and chief of the priests, which did so. 15 And the evil spirit an- swered and said, Jesus I know, and Paul I know; but who are ye? aprons, taken from persons at work, as ACTS OF THE APOSTLES. CHAP. GREEK TEXT. ^ , 3 ocyukOra, Kat атаАЛассє- > ^ M , ^ olat ат аотфи Tas vOGOUS, та , X ^ 3 , re TVEVLATÆ TH потро écépye- CAM yay 7. 3.2 , оби ат avrov. Етєҳєрт- , ^ ^ сау дє TWES ато THY TEPLEpXO- , > , 3 ^ > uévov ' IovOaiov ЕСоркиотфь ovo- , ^ ` ^ pace emi Tovs €yovras Ta тиє?- ^ hj ^ y ^ ната та ToYnpa TO OVOMA TOD Къріоо ’[7005, Aéyovres, Opri- ^ ` ^ ^ Couev pâs тоу “Incovy ov ó ^ / e Z Па?Лоѕ kypúoce. 1** Haav д ел wo ms у D Twes viol XKeva ' ovóatov apye- и e ^ ^ pews éTT oi TOUTO TOLOUvTES. 1515 ` XE ^ ` алтокр:дєу дє TO mveðpa TO ^ 5 EPIS a Й movnpov єтє, Tov [aov ywo- CEN E 3:77. ско, kal tov Пабло» ériorapar e ^ \ и úpeis Oe tives eote; № Kai XIX. REVISED VERSION. diseases departed from them, and the evil spirits went out of them. Then certain ot the Jewish Jexorcists, who went about from place to place, also attempted to pronounce the name of the Lord Jesus upon those who had evil spirits, saying, We adjure you by the Jesus whom Paul preaches. And there were seven sons of one *Sceva, a Jew and chief of the priests, who did so. And the evil spirit 15 answered and said, Jesus I lacknowledge, and Paul I know: but who are you? 13 14 these terms indicate, 1 Tov [noovr ушоохо, x«t tov Havhoy emiotauat. This . cra. became the vehicles of omnipotence. Tas vooovs, ta—nvevuata, Two kinds of diseases are here indicated, physical and spiritual, or those the fruits of ma- terial nature or of physical causes, and those of evil spirits. Ал’ ауто» is omitted by Gb., Sch., Ln., Tf. ) Tues оло TOV meguozousvor, и. т. A, com. ver. Ties хаг tov. Gb. ТЕ, Mey. give this more approved reading. Kee joins wess with Paul, in the act expressed in ovowafew, they also attempted to call. ously vagabond, but wandering Jews, sEogzwrs, exorcista. “Qui tanquam Dei nomine adigit ad veri confessionem aut factum aliquod. Augustinus adjuratorem vertit. Crit. Sa- * ЕхреПегѕ of demons,” Dr. Whitby. Mr. Biscoe (at Boyle’s Lecture, ch. 7, § 6, p. 281, et seq.) has produced many passages from Iren., Origen, Epiph., and Josephus, show- ing that several Jews at this time pretended to a power of See Dodd., in loco. “Such as used magical arts, adjuring demons, etc." Boothr. 'OoziSousr is substituted by ógziGo, on the authority of Gb. Sch., Ln. Tf, we adjure you, for, I adjure you. We must, in this case, prefer the Received Text for the amended, inasmuch as it conflicts with the antecedent and subsequent context, and with the judement of the great majority of critics, ancient and modern. It is seldom we feel more assurance than in this case, in dissenting from these distinguished critics. The seven sons of Sceva, a Jew, we learn in the subsequent verse, were coóperants in this case; hence, and for other rea- sons, we prefer the received text to that of Gb., Sch., Ln., and Tf. k zeva, Doric genitive, similar to Bagvafa, ch. 11:30; ? Водба, Luke 13: 29; Гора, John 1: 43. Пвоввохошега», not opprobri- casting out demons. demon was a critic, and well versed in the import of Greek terms. “I know Jesus, and have some acquaintance with Paul? Murd.; “Jesus, indeed, I know, and Paul I know,” Penn; “Jesus I know to my cost, and Paul I know as his ser- vant," Dodd.; * Jesus I know, and I have some knowledge of Paul Thomp.; “I acknowledge Jesus, and am acquainted with Paul? Adam Clark. “Jesus I know, i. e., his au- thority and power, ez«ozagee, I know fully; stronger than the other verb, and applied to Paul in opposition to them," Hack. We have fanciful critics, and those of more profound judg- ment. This appears to good advantage in the contrasts here given. We institute no inviduous comparisons. We all look at objects from different standpoints. Where two inspired men use a word in different acceptations, it may be resolved by ascertaining their scope, design, or the special cases to which they refer. upon a thing, whereas to understand is to stand under it, as $xoor«c:, persona, Heb. 1:3. Yet this standing upon a subject, or this standing under it, may in different attitudes indicate the same knowledge of it. In either case there must be a very particular and intimate acquaintance with it. I feel a distinction in these terms difficült to define exactly. Iam disposed upon all my premises to acquiesce with Critica Sacra. The Latins borrowed their nasco and cognosco from уг’оохо. Non nuda сі simplex notitia, sed afectiva cum desiderio, ap- probatione et dilectione conjuncta. 1 John 4:8; Matt. 7: 23, and 25:12. Not a naked and simple notion, but associated with affection, desire, and approbation, terminating in de- light. It is an Hebraism. To луғуиа то 7021002. Еллотаиаи, ab exe andiorauat, to stand Emphatically, the wicked the ACTS OF THE APOSTLES. CHAP. XIX. KING JAMES’ VERSION. 16 And the man in whom the evil spirit was, leaped on them, and overcame them, and pre- vailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus: and fear fell on them all, and the name of the Lord Jesus was magni- fied. 18 And many that believed came, and confessed, and shewed their deeds. 19 Many of them also which used curious arts, brought their books together, and burned them before all men; and they counted the price of them, and found i fifty thousand pieces of silver. 20 So mightily grew the word of God, and prevailed. 91 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia, and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia spirit, the evil spirit. This is as emphatic as vo IIvevua то “yov, the Spirit the Holy, the Holy Spirit. GREEK TEXT. epadrropevos ёт adrovs 6 avOpe- os ёу Q Hv TO TveÜpa TO TOVN- pov, кой катакурієйсаѕ avr&v, loxvoe кат avTav, Gore уро кой TeTpavpariopevovs ékQvyetv ёк тод оїкоо ékeivov. TOUTO dé éyévero yvooróv mácuv 'Tov- dalows те kai "EAXygat rois kar- oovot ть "Edecov, кой ёт meoe фоВоѕ emt mávras афтод, кої épeyaAvvero TO Ovona TOU Къріоо ’Incod. \ IIoAXo( те TOV TETLOTEVKOT@Y "pxovro eé- opodoyoupevor кої avayyeddov- TES TAS mpacers avtav. \ ікарої 06 TOY Ta mepiepya mpa&avrov, avvevéykavres тах B(Aovs кате- KALOV @лотлор таутор" epypiray Tas Tyas avTOv, Kal ebpov apyupiov pupiadas mévre. 20 обто ката кратоѕ д Aoyos тод коріоо тйСарє кої ioyvev. Aly SONS Oe exAnpodn тата, €üero 0 Hatos €v TO пуейрат, биеЛ0фи THY Makedoviay кой "А ҳаїау mopeverOat eis Jepov- kal guv- ga», cima, "Ort pera то yevé- оба pe єкєї, Set ие каї Рорти idetv. ?? ' Agroare(Aas дё eis THY REVISED VERSION. And the man in whom the evil spirit was, leaped on "them, and overcame them, and prevailed against them; so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks dwelling at"Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many who believed 18 came, and *confessed, and de- clared their deeds. Many of 19 them also, who practiced magie arts, brought together their books, and burnt them in the presence of all, and they counted the price of them, and found it fifty thou- sand pieces of silver. So powerfully grew the word of God, and rprevailed. When these things were ended, Paul firmly purposed in «spirit, when he had pass- ed through Macedonia, and Achaia, to go to Jerusalem, saying, after I have been there, I must also see Rome. So he sent into Macedonia 22 21 This emphatic The лоа&ғиз, and reported their practices, superstitious practices. Ols., Mey., De Wette. Sins in general, Kuin., Hack. form is again presented то zvevua to zovnoor, у. 16. analogy is remarkably striking. The master spirit of all evil, and the master spirit of all goodness, while often anarthrous, are, on prominent occasions, presented before us as equally conspicuous, the one as the fountain of all eyil, the other as the fountain of all good. m Epalhouevos, leaping upon them; xaraxvecevoas, having overpowered them, Wakef, Мага. Avræv, in this place, is substituted by aupotegor, Ln., Tf, regarded by Gb. as of much authority, and marked as probable. п Tots zerorzovat vr» Ереаоу to those inhabiting or dwell- ing in Ephesus. P Avéave xac водок = not only extended, but augmented in its power. а Eero—ev vq mvevuate, strongly purposed; with us, de- cided. Paul and his spirit are sometimes distinguished as God and his spirit are spoken of in Holy Writ. He, Paul, purposed in his mind—not in his soul, but in his spirit—to visit Rome. ee ue хаг Ромир гда’, it behooyes me to see Rome, after I have visited Jerusalem; not to fulfill any de- cree, “or revealed purpose of God.” Hack. The Apostle Paul never intended to say, that he, or any one else, must do anything merely to fulfill a Divine purpose, un- less a Divine oracle had enjoined it. He certainly believed that God had purposes to accomplish by him; but until re- ° Efouohoyouuevor, openly confessed; avapyedlovres таз | vealed to him, he felt no obligation to consummate them. 130 ACTS OF THE APOSTLES. CHAP XIX. KING JAMES’ VERSION. two of them that ministered unto him, Timotheus and Era- stus; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silver-smith, which made silver shrines for Diana, brought no small gain unto the craftsmen ; 25 Whom he ealled together with the workmen of like occu- pation, and said, Sirs, ye know that by this craft we have our wealth: 26 Moreover, ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, that they be no gods which are made with hands. 27 So that not only this our craft is in danger to be set at nought; but also that the tem- ple of the great goddess Diana should be despised, and her mag- nificence should be destroyed, GREEK TEXT. ^ , Makedoviav vo trav Ówkovovv- ^ , \ > rov avr, Tyoeoy кої Epa- ` d Wa , ^ ото», avTos єтєтҳє xpovov eis ^ , , , \ mv 'Acíav. ° 'Eyévero 8 A ` FN ^ , ката TOV KaLpoV €keivov тароҳоѕ pagent: оок dAtyos тєрї THs 0000. ** Ay- , , и > purptos yap тиб оуораті, аруо- / ^ ` ^ рокотоѕ пои vaovs apyvpoUs > ГА ^ Apréudos, тарєіҳєто rois TEX- , , > э , virus épyagíav ойк oXrlynv: ^ , ^ ? ods qgvvaÜpoícas, кой ToUs ^ ^ э , 5 тєрі та тоабта єруатаѕ, €Umrev, » 3 7f. er 3 А Avdpes, єтістасбдє оті єк Tav- A 3 , е ЕД , е ^ TNS THS €pya das 7) evzropía ивр ^ , ёсті` 79 kal бефрете каї ákovere , , dre ov povov 'Edjécov, алла ^N и T9 ГА e ^ сҳєдоу maons THs Aias о Паб- Aos obros meiras geréaTQaev e ` N и v » SEN (карор OxAov, A€ywv OTL ойк 6101 ^ ^ , col oi dia Харфь yivopevor. 21 > , \ ^ у ov povov дє тобто KivdvvEveEL € ^ ` , > 3 ^ > nuw TO nepos eis amreAcypov EÀ- Get; ААА ^ ` ^ aN iv, adda xal то THS peyadns ^ > / > »o\ Qes Артєшдоѕ iepov eis ovdev ^ \ AoyitcOnvat, peAAev дё каї ka- ^ N СА Üatpeia at тру икуаЛеютута av- r [legt ths 000v—xata то» ха10от exewov. About the time common hands. REVISED VERSION. two of those who ministered to him, Timothy and Erastus: but he himself stayed in Asia for a season. And the same time there arose no small stir about the "way. For a certain man, named Demetrius, a silver-smith, who made silver shrines for "Artemis, brought no small gain to the artisans; whom he called together, with : the workmen of like occupa- tion, and said, Sirs, you know well, that by this employ- ment we have our prosperity. Moreover, you see and “hear, that not only at Ephesus, but almost throughout Asia, this Paul has persuaded and turned aside many people, saying, that they are no gods which are made with hands; so that not only this our "trade is in danger of coming into con- tempt; but also that the temple of the great goddess Artemis will be despised, and her magnificence destroyed, 23 24 ro [23 t5 -1 His argument was, ý ғилобіа Tuer, our of accomplishing his purpose of visiting Rome, there arose some opposition, some new difficulties concerning the way; not the way to Rome, nor the journey thither; but the way, * every where then spoken against.” ‘Odos frequently occurs in this book, “the way of God;” and, in other books of the Holy Scriptures, such as “the way of Cain,” “the way of Balaam.” Paul, when persecuting Christ, demanded letters of authority, against any of “ this way” that he might find. * Artemis, from Аотеииз, integer. ob virginitatis illibatze laudem—Diana. Aoreuts, com. ver., Diana, occurs five times in this chapter. Nowhere else found in N. Test. We know no good reason for changing the name of this goddess. These silver shrines were mere images of the temple at Ephesus, of which the manufacture in that city was very great. t 055 ovrad'oou «s, хог TOUS 7UEQt та Товита EQYATAS x. т. А. Artizans, so-called, and laborers in attendance, mechanics and prosperity arises from this employment. " Оғооғіте хаг axovete, a true argumentum. ad hominem: you see and know, therefore. know; but this assumes their ignorance of their own inter- ests, which would be inapposite to the occasion. Tarvos was a favorite with Luke, Не employs it twenty- nine times in his book of Acts and Gospel, while all the other writers of the N. Test. only employ it twelve times. It is necessarily a yague term, having not less than fourleen repre- sentatives; consequently much depends on its connections. It is one of a small class of words that is so sympathetic as to assume the gesture of every associate. Thus it is, worthy, great, large, many, enough, long, alike, security, good while, while, sore, meet, able, sufficient. Tt is like the Scotch unco. Some would render it, see and У Ov uovov de tovto xuwvdvvevet zur TO UEQOS, “this busi- ness,” as some interpret it; others, “this part of our reli- We presume, their business was more in their hearts than their religion. gion.” ACTS OF THE APOSTLES. CHAP. XIX. 131 KING JAMES’ VERSION. whom all Asia, and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and eried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s com- panions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 3L And certain of the chief of Asia, which were his friends, sent unto him desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly was confused, and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alex- GREEK TEXT. ^ ^ a E ГА ^ € ЕЈ тте HY ОМ 1 Aria кой 7 oikov- 7 L 28 > 7 шел) сєВєтои. Акоосаутєѕ \ , ГА ^ бе Kal yevoxevor zrÀypets Óvp o0, У , и e expagov Aéyovres, Meyan 1 / "Артєшѕ "Edjeatov. ™ Koi 3 Ё: е A GA , €rÀgoO9 ù moùs ОЛ cvyxv- e , № oewos: фрилоар тє оробдоџадоу ` ^ , eis TO Üéarpov, avvapmacavres 4e A > Taiov kai `Арістарҳоу Mare- , 7 ^ , ovas, тоуєкдђиооѕ Tov ITavAov. ^ MT и 9) тод 06 llavAov BovAouévov , ^ > ` ^ > » єісєЛбєїу eie тоу Óruov, ovk etov $vN e ГА 31 ` AS афто» oi padnrat. Tives дє ^ > ^ v ^ кої TOV '"Acipxdv Ovres avrQ ` RS Piro, mémpavres mpos avrov, "n ^ ^ e ` тарекаЛоуи pn odvar éavrov eis N и 32 >» ` d то Üéarpov. аАЛог pev оду y и 5 ^ е э @ЛЛо Te expagov: Tv yap 7 êk- , KAnola cvykexvuér, kal oi / mAelous oUk деса», Tivos évekev ГА a ^ ^ cvveAgAU0ecav. 33 ёк ё TOU v óxAov mpocBiBacay | AAé£av- / ^N ^ дроу, mpoBadovrwy avróv TeV ‘Lovdaiwv: ó 06 'AAé£avópos REVISED VERSION. whom all Asia and the world worship. And when they heard this, 28 they were full of wrath, and cried out, saying, Great is Artemis of the Ephesians. And the whole vcity was filled with tumult, and having caught Gaius and Aristarchus, Macedonians, Paul’s compan- ions in travel, they rushed with one accord into the the- atre. And when Paul would have gone in to the people, the disciples suffered him not. And some of the chief men of 31 Asia, who were his friends, sent to him, entreating him not to venture himself into the theatre. Some, therefore, cried one thing, and some an- other: for the *»assembly was confused, and the greater part knew not wherefore they were come together. And they drew Alexander out of the crowd, the Jews urging him yforward. And Alexander, wav- rn 9 Y H zoles 00. ‘Oln is rejected by Ln., Tf., omitted on the itself.” It is as lawful for us to call it congregation, as for authority of AB 13, 40, and Coptic, Arm. “OuodIvuador, con- corditer—uno animo, with one consent. = Hv yao ў exzdnova ovyzezyvuern. Exzhnote here represents a mob, а tumultuous assembly, concourse of people. In N. Test. it is appropriated to a Christian congregation, or the whole Christian community. Literally and appropriately, in N. T. currency, it is represented by the word congregation, or as- sembly, a meeting of a people, always communicating the idea of calling out, or of their being called out of the world. The root, exxahew, evoco, I call out, is not found in the Christian Scriptures. Ехх/уога, in its one hundred and fourteen oc- currences, is only three times translated assembly. In every other case it is misrepresented by the word church, an ab- breviation of xvgrcov oios, contracted into kuriok, or kyrke. It answers to, or it responds to the Hebrew kahal et edah, from yaad, that is, to assemble, or, to congregate. Critica Sacra. It is added by the same high authority, exxdjoce, pro- prie сейит aliquem, а superiori aliquo convocatum in finem polliticum vel ecclesiasticum denotat. The same high author- ity says, * The English word church is ambiguously taken by the people for the place of the assembly, and for the assembly the Papists to call it assembly. See ch. 7 : 38; 1 Cor. 1: 2, nyeaouevors ev Xovotw Inoov, xAnroig &ytotc, OVV TAOL TOLE enmalovuevois то ovoua vov Kvgiov uov Inoov Хоготоо, ev marti толр avtov te хол uwv, “to the sanctified in Christ Jesus, called saints, with all that call upon the name of our Lord Jesus Christ in every place, both their Lord. and ours.” Such is Paul’s exegetical development of a particular church of Christ, and of the church universal as he understood the genius, relation, and character of that institution. The definition of a thing is the true philosophy of its name. So God himself gave names to his own operations in the drama of creation. And so taught he his son Adam. Hence whatever significant names Adam gaye were appropriate names; and God himself approved them giving to him a di- ploma, so that whatsoever name he gave to any living creature that became the name thereof.” у Hoorfifaoav, “ prodire, faciebant? Kuin.; “they thrust forward," Wes., Dodd.; “ they dragged him," Penn; * put- ting him forward) Wakef.; “urged forward,” Hack. In this verse we have zrgofaAÀo, and лоовиВабо, each found only twice in the Christian Scriptures, and used by Luke, the ACTS OF THE APOSTLES. CHAP. XIX. KING JAMES’ VERSION. ander beckoned with the hand, and would have made his de- fence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great 2s Diana of the Ephesians. 35 And when the town-clerk had appeased the people, he said Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great god- dess Diana, and of the image which fell down from Jupiter ? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore, if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them im- plead one another. 39 But if ye inquire any thing concerning other matters, it shall be determined in a lawful assem- bly. GREEK TEXT. 7 ^ ^ y катасєісаѕ THY хера, т0єХєу 34 > ^ a / ЕЈ атоЛоуєіс дол TQ дро. єті- , ^ e > ^ ^f 3 yvovrov дє от: ‘Lovdaios єоті, ` , , ГА э , ow: €yévero pia єк партои ws 3 a , , ^ emi opas dvo kpaCovrov, MeyaAy e» > 7 5 5» Apres Eperiov. ® Kara- 7. BAR є ` ` сте Лаз дє о ypapparevs TOv d ` » > и oxAov, dnow, ’Аубрев "Ede , A > v ^ clot, Tis yap сти avOpwros 0$ > , ` > ГА / ov ywooke. THY Eeciwy поћи , 5 ^ , veokopov ovcay TNS peyadns ^ > , ^ eas Apreuiðos kal ToU Aore- ^ э и S. “A Tous; 3 avaytippyTev оду òv- ГА , ^ TOV TOUTOV, O€ov ETTV Ups ГА е ^ KATEOTAAMEVOUS vmapyeu, Kai ^ M Z 97 3 ^ pndev тротєтєѕ mparrew. 9 yd- M ^ , yere yàp Tovs avdpas rovrovs, 3 e / oùre ієросоЛооѕ ойте BrAacdy- ^ ^ ` ^ Ч povras ryv бейр úpðv. 3 в \ 5 " ` ие’ оду Anunrpios kal oi ovv > ^ ^ ГА , «or техитой Tpos Twa Aoyov : : р 1 €xovgiv, ауораїог ayovra, кой > 4 , > > ^ avOuTarol elaiv* Єукаћєіт@са» , 2 , , алоб. * el дє Te тєрї éré- 3 A 3 ^ , pov етаСутете, €v TH évvóug ék- ГА 3 Z, KAnoia émAvOnoera. * kal REVISED VERSION. ing the hand, would have made his defense to the peo- ple. But when they knew 34 that he was a Jew, all with one voice, about the space. of two hours, cried out, Great is Artemis of the Ephesians. And when the +city-clerk : had appeased the people, he says, Ephesians, what man is there who knows not that the city of the Ephesians is a worshipper of the great Artemis, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, you ought to be quiet, and to do nothing rashly. For you have : brought hither these men, who are neither robbers of temples, пог уеб revilers of your goddess. Therefore, if Demetrius, and the artisans that are with him, have a complaint against any man, the law is open, and there are proconsuls: let them accuse one another. But if you in- : quire any thing concerning other matters, it shall be de- termined in the lawful *assem- 36 ec a es > former exclusively, and the latter once by Matt. 14: 8. “Then was Alexander advanced out of the multitude, the Jews having put him forward," Boothr.; “but when they had thrust Alexander out of the crowd, the Jews pushing him forward, and he, waving his hand, wished to make a defense to the people," Thomp.; * Waved his hand, and wished to make a defense," Murd, Penn. 2 `О youuuarevs, “ scriba in multis Asi» civitatibus magi- Stratus erat et personam primariam in senatu agebat, leges in tabulas referebat earumque conservator et custos erat præ- legebat etiam, que in concione populi prælegenda erant, ut adeo commode voc. yeauuarevs etiam reddi possit prefectus tabularii, archivarius, Canzler, cf. de scribis veterum, eorum- que diversis ordinibus Trotzius ad calcem Hermani Hugonis libri de prima scribendi origine, p. 436, seq.” Kuincel, in loco, p. 298, Tom. 3. * In Asia Minor, as coins and inscriptions show, such was the title of the heads or chiefs of the municipal government ; their duties being to register the public acts and laws, and to keep the records," Winer, Hack. Neoxogov, literally temple-sweeper, was an honorary title granted to certain Asiatic cities, because of their care and expense bestowed on the temple and worship of their elect | deities. Kuinœl, 311. 4. There was a similar tradition in regard to a statue of Artemis in Tauris (Eurip., Iph., T. 977), and also one of Pallas at Athens (Pausan., I., 26. 6). Hack., p. 276. а Tegoovhovs ovre Bhaognuovrytas tyv Ota» vuov. Yuwv rejected by Gb., Sch., Ln., T£, as is “eas” in v. 35. Tov- tovs, Gaius and Aristarchus. è Ayooatot = utpat ayovtar = ауооаог, courts are held, = the law is open, ch. 16: 19; 17:5. Kae avOwzraror eot, the class is referred to; there being but one in every province. This indicates that their meet- There may be a syna- с Ey тр evvouw exziņoig. ing or assemblage was an illegal one. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 40 For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assem- bly. CHAP. XX. Амр after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Ma- cedonia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he pur- posed to return through Mace- donia. 4 And there accompanied him into Asia, Sopater of Berea; and of the Thessalonians, Aristar- chus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophi- mus. 5 These going before, tarried for us at Troas. 6 And we sailed away from GREEK TEXT. № и 3 ^ yap kiwóvvevouev | €ykaAeto дош ^ ^ 7 2 OTATEWS тєрї TNS стиєроу, HN- ^ , z ` Ф devos airíov отарҳоутоѕ Trepi oU , > ^ , ^ Ovvyooje0a. arrodovvat Aoyov THs ^ , ^ сострофӯѕ rasrgs. * Ка табта LI e > / ^ > 7 eim@v, amehuoe THY ékkAgaíav. CHAP. ` ` ГА МЕТА 6€ то ravoacba Tov , , e OopuvBov, mposkaňerapevoşs 0 ^ ` ^ llaüAos rovs pabnras, kai аста- ^ 2 ^ ^ > aapevos, é£rA0e TopevOnvar eis rjv Makedoviav. ? Abov dé та ирт ékeiva, kal rapakaAéaas ` , ^ MEA avtovs Aoy@ поЛАФ, "AOev eis x и , ^ rjv `ЕЛЛада 3 mowjcas re uh- vas трех, yevouévne avr émt- ^ е ` ^ , , , BovAns ото røv lovOaiov péd- э z > X ГА Лоуті avayerOa eis THY Xvptav, €yévero yvøun тод vToaTpEepew dia Makedovias. * awvetzero 0€ > ^» ^ A , № , aŭro axpı Ts Actas Swmarpos ^ , Bepo.aiosy> Өєсосаћоикєои de, "Apiorapxos kal Lexovvdos, kal Taios AepBaios kai Tipodeos: > ` ` / Asavo: д, Гохикоз kai Трофи- e ГА pos. 5 обтог mpoeAOorTes éme- е ^ a A 6 22 ^ \ vov nas ev Tpoaóv ° тех дє > ` ` e e€eTACoapey perà TAS Tuépas XX. XX. 133 REVISED VERSION. bly. For we are in danger 40 of being called in question for this day’s ‘uproar, there being no cause in reference to which we shall be able to give an account of this concourse. And when he had thus spoken, he dismissed the assembly. CHAP. XX. Ахр after the ‘disturbance 1 had ceased. Paul ealled to him the disciples, and em- bracing them, departed to go into Macedonia. And when 2 he had gone over those parts, and had given them much fexhortation, he came into Greece, and haying spent three 3 months there, he resolved to return through Macedonia, the Jews having laid *wait for him, as he was about to em- bark for Syria. And there 4 "accompanied him to Asia, So- pater of Berea, and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophi- mus. And these goingbefore, 5 tarried for us at Troas. And 6 we sailed away from Philippi, eogue of Satan, as well as a synagogue of Jews—so of the church—a church of Christ, and a church of Antichrist. 4 Eyzaleroĝat otaosws лғог, to be summoned, called to So would we designate such Riot “at common law is a tumultuous dis- account, concerning this riot. an assemblage. turbance of the peace by three or more persons.” * Tov SogvBov, ex 90005 et Вот, clamor, also pugna, battle, In its whole currency in N. T., com. ver., it is The verb Fogvfeoua is also contention. represented by tumult, uproar. found twice in this book, ch. 17: 5, set on an uproar. us the word disturbance, being generic, rather than specific, is, we think, preferable in this place. Exit mogevdnva, This is quite pleonastic. to go, departed for, is our present formula. to improve Luke’s style by our provincialisms. Webster. * Enpovins. With Departed We presume not f TTaouzaheoas avtovs loy лой. This лаоахадғо is one of Luke and Paul's favorites. use in the Christian Scriptures. occurrences in N. T., they use it over eighty times. To exhort, to comfort, to beseech, are its most popular representatives. This is exclusively one of Luke's words, and found only in this single book of Acts. wait, are its only representatives, com. ver. stratagems, would be sometimes more definite. It is of ere and fovdn, because those that lie in wait for one another take counsel together. В Suvemteto де avto. found only in this place in ће N. T.—comitor, to accompany. We have #ло and éxouaz, operor and sequor, as well as exw, dico, now out of use in the present tense. augment, « is inserted after = through all modes. They almost monopolize its Of more than one hundred Laying, or lying in Insidiz, snares, Crit. Sacra. Suverouae is an ала heyouevor, Instead of an 134 ACTS OF THE APOSTLES. CHAP. XX. KING JAMES’ VERSION. Philippi, after the days of un- leavened bread, and came unto them to Troas in five days; where we abode seven days. 7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, (ready to depart on the morrow) and y AOonev mpos GREEK TEXT. ^ / ` , Tov аброи ато ФіМттор, kal Троада ари рери тете, ou Orerphjapev npépas erra. ‘Ey бе т) ша Tov саВВатор, avv- pypévov тор pabynt@v тоо кЛа- оби арто», о Па?Лоѕ dued€yero avrois, meAAwy e&vevae TH Єтау- REVISED VERSION. after the days of unleavened bread, and came to them to Troas, in five days, where we abode seven days. And on the first day of 7 the ‘week, when we came together for the breaking a loaf. Paul discoursed with them, ready to depart on > ` > ^ GUTOUS A me i “And on the first day of the week, we being assembled to break bread;? not то» шма9утот, but бше», as in the com. ver, Hackett. This is based on the authority of Gries- bach, Scholz, Lachmann, and Tischendorf, followed by Wesley, who has it, * And on the first day of the week, when we were met together, to break bread.” “Upon the first day of the week which was called the Lord's day, the Christian sabbath, to break bread.” “ The Eucharist as the Syriae has it, intimating by this, that they were accustomed to receive the holy sacrament on each Lord’s day.” Adam Clark. * And on the first day of the week, when we assembled to break the Eucharist,” Мага. Syr. ver. “And on the first day of the week, when the disciples met together to break bread, to celebrate the Eucharist,” Doddridge. He adds, “it is well- known that the primitive Christians administered the Eu- charist every Lord's day." Ev de vp ша tov ваВВалот. The force, or import, of the definitive article is forcibly indicated here. Before Oeos, in the Christian Scriptures, it uniformly represents the God of all the Israel of God, whether in blood, Jew or Gentile. It distinguishes Jesus, God, and Christ always as the subject of a proposition from every other God, Jesus, or Christ. There were many Gods, Jesuses, and Christs in the days of the Apostles; but they were not honored by any inspired man with the article 6. See Acts 7:45; Heb. 4:8; Col. Аз sete: The article before wa usoa, or before ura, without puega, in the New Test. is always indicative of one and the same day. It therefore indicates, in this connection, the day of the meetings of the first Christians, to remember and honor the day of the Lord's resurrection. On this day the Holy Spirit descended, in Jerusalem, on the first Christian church in full assembly met. For trav маток vov, пиар is sub- stituted by Gb., Sch., Ln., Tf. We met—we met “to break bread,” or to break a loaf. К? ао, fractio, Luke 24: 35; Acts 2:42, is its whole currency in the N. Test. The meeting of, or on, the first day of the week, alluded to here, and in the Epistle of Paul to the Corinthians, was for this purpose; hence their contribu- tions were, on this day, to be made by special requirement from Paul. 1 Сог. 16 : 2. This also indicates Christian offerings to the Lord, in behalf of his cause and people. There is no specific reason assigned for this assembling, but communion in worship, and communion in contributing to the Lord's cause and people. Paul to the Corinthians commands the latter, and the practice of the Christian church at Troas is commendatory of the former, If Bagster’s Greek text must in all cases be preferred, we should then read it, “ And on the first day of the week, the disciples having assembled to break a loaf.” And on the first of the week, ev de ту uia tæv oaggavov. Eis is here tantamount to zewros. See Matt. 28:1, owe de oaßßatwv, the end of the sabbath. Owe, vespera, serum diei—late of the day. The period of the day sunset and mid- night. It ceased at midnight; only used by Matthew and Mark. The owe, or end of the sabbath, was the ez«g o0zovar —the dawning—es wav оп Вато», of the first of the week. In the instance before us, дмгое is understood as indicated by wta—the day of the week, and not the time of the day. The first day of the week and the first day of creation are solemnly associated in the memory of the Christian. Light, in the drama of creation, was the first offspring of creative power. * Hail! holy light, of heaven first born!” Thus by his bidding God made darkness the mother of light. Light sprang from eternal darkness at the bidding of God, and Jesus from the night of the grave brought immortality to light. Hence Christ/s first communion with his disciples was upon this day. Hence its consecration to the memory of that event. Hence it became the day of solemn and joyful assem- blies. Conventibus Christianorum sacris et eucharistice cele- bratum fuisse ex hoc loco patet. Vide Mosheimius, de rebus Christi, ante Constantini Mosh., p. 116, Kuin., cum multis aliis. ) Aeros occurs some ninety times in the N. T. In com. ver. it is always translated loaves in the plural number ; but in the singular number, one case excepted, always bread. In the case excepted there was a sort of necessity for trans- lating it loaf, because a whole ship’s company had but one loaf. In that case to have translated it one bread, would have been wholly inapposite. Such laxity is peculiarly faulty, in a case, where Paul argues the unity of the church from the fact that in its assemblies they had but “one loaf,” of which they all partook. In this case the argument makes loaf, and not bread, indispensable. See ch. 2 : 42. ACTS OF THE APOSTLES. CHAP. XX. KING JAMES’ VERSION. continued his speech until mid- night. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man named Eu- tychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing Azm, said, Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of GREEK TEXT. ^ , тоо Aoyov 8 даар dé , , piov, Tapérewé тє , МЕХрЕ рєсороктіоо" Лартадєѕ ikaval €v TQ 0 ) apmades ікауоі ву bic ru > o noav cvvyypuévot. * KaOnme- , А AR » vos дє Tis. veavias ovoparı Fù- , ^ [4 rvxos eri THS Üvpi&os, катаферо- © ^ и pevos бтиф Palet, durdAeyopevou n^ , 3 - ^ ToU llavAov emi пАеор, кат- ^ \ ^ 3 evexOeis ато Tov Ümvov, émeaev \ ^ , , «TO TOU TpiGTÉyOU като, кой 74 СА ^ X е npOn vexpos. © KataBas de ó ^ s > ^ Latos Єтєтєсєу avro, каї ovu- A 5 ` ^ TepiÀAaBov etre, My OopvfBe- е ^ ` ^ > ^ обе 1 yap pux) avro ev avri з > ^ \ éotw. |’ AvaBas 2 каї kAa- y ГА gas арто» кої yevoapevos, ep , TA v ^ ikavov те ópuiÀoas axpis о?у, REVISED VERSION. the morrow, and continued | his speech till midnight. And there were many lamps in the upper *chamber, where we were assembled together. Aud there sat in the open window à certain young man, named Eutychus, who had fallen into a deep sleep: and as Paul was long ‘discoursing, he sunk down with sleep, and fell from the third story, and was taken up dead. And Paul went down, and fell upon him, and embracing him, said, Be not troubled, for his "life is in him. And when he had come up, and had broken the "loaf, and eaten, and talk- day, so he departed. 12 And they brought the young man alive, and were not a little comforted. 13 And we went before to ship, and sailed unto Assos, there ovtws ЕЛЕ. xOnpev eis THY ` ^ ^ M , Tov поїда (фита, кої парекЛя- > ГА Onoay ov метро. ГА 3, 2% ` ^ Sila. zpoeAQovres ert то TAOLOY, avh- » > ^ Ассор, ékeiÜev 12 ed a long while, even till day- break, so he departed. And they brought the young man calive, and were not a little comforted. And we went for- ward to the »ship, and sailed to nyayov 6 13 ‘H pueis дё к For тосо» read nuev, Gb., Sch., Ln., Tf. Ноар де laura- des ixavai—ev Ty vzegao, in the upper room. 1 Aaheyouevov tov Havihov exe ztÀstov, while Paul was long In modern times, we confound preaching, discoursing, and teaching. This is a frequent source of confusion and error, in many minds. When and where the Apostles, once and again, use two words in the same connection, we ought also to use two. See ch. 5: 42, where both words occur in the same period as indicating two distinct works, preaching and teaching. For то» uafntov tov, Gb., Sch., Ln., Tf. substitute jaar ; making it read, We having assembled to break bread, Paul discoursed with them, instead of, * The disciples came together ‘to break a loaf, or ‘to break bread, and Paul discoursed to them." We cannot make it preached to them; for, in com. ver., in no other passage than this, is dcadeyowae rendered to preach. Та its thirteen occurrences in the Christian Scrip- tures, ten of which are in this book, it is represented by dispute six times, by reason four times, and once by * speak- eth.” The distinctions which etymology would suggest, are not always regarded with minute accuracy in the Hellenistic dialect. It seems certain that this dialect has been much in- fluenced in its forms and significations by the ordinary use of the Hebrew, or, to speak more correctly, the Syro-Chaldaic. discoursing, not preaching. Aialeyouae is better rendered by dissero than by any other Roman word. Dissero, to discourse, to declare. “ Dissere cum aliquo de re aliqud, in utramque partem." Cicero. To discourse with any one concerning anything on either side, pro or con. т Qy;,—for his life is in him—soul, or life, are equally its representatives. 2 Tov сото», Tf., Ln., Mey., Hack., not а loaf, but the loaf. J'evaaugvos, v. 11, and having eaten. Love-feasts were usual, in connection with the Eucharist, or Lord's supper generally preceding it. Here, as they sat very late, it may have been a refreshment before separating. * КЛасиѕ «prov хаг ysvamusvos. This was an ordinary meal for refreshment. The same formula, xAaoas аото», breaking bread, or, breaking a loaf at that day, and amongst that peo- ple, intimated any refreshment by food, special, or common. ° Hyayov—they brought him into the assembly борта, living, alive; xagexhnInoay ov uetorws, and were not a little comforted. P “And we went before him to the ship," Penn. “We went before to the ship,” Thomp. “We going before into ship,” Wes. “Then we went forward to the vessel,” Wakef. * But we went before into the ship," Dodd. “ Апа we went on board the ship,” Murd. “And we went before to the ship,” Boothr. Doctors differ in small, as well as in great, 136 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. intending to take in Paul: for so had he appointed, minding him- self to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next day we ar- rived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jeru- salem the day of Pentecost. 17 And from Miletus he sent to Ephesus, and called the elders of the church. 1S And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what man- ner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears and temptations, which be- matters. We most incline to Wakefield, though we had so GREEK TEXT. , ^ péAAovres avadapBavew тор ^ ^ 5 Пабло: ойто yap ùv діатєта- , и gA , ypévos, péAAov avTos meCevew. Е ГА € ^ ^ М $e 0 cvvéBaAev pv els тти / , ` у "Дасо, avadaBovres avrov NÀ- , э ^ Oopev cis MurvAgvgy:. ” karei- , ^ , бер amomAevaavres, TH ETLOVTN ` ^ катуртуоарею аутікро X(ov: TÀ ^ e ТА , > 4 бе erépa mrapeBaXopev eis Za- pov: kal peivavres ev Tpayva- ^ , d Мо, TH орел) TAP opev eis Mi- H и € ^ Атои. 18 ékpwwe yap о Llavdos ^ ` му e таратћє0сои Tyv Libero, ows ` > ^ ^ ил) yerynTtar avT@ xpovorpigraat 3 A 439. / z ^ , ev тр Aoig comevde yap, e ÓvvarOv av avT@, THY иёра ^ ^ , > rns llevrgkoaTüs yeveoOa eis € / LepoooAvupa. N M ^ , U^Amo Oe tHe MiAnrov Téu- te ГА was ceis Ефеєсоџ, рєтєкаЛєсато ` ^ Tovs тптрєсВотєрооѕ TNS €KKAN- Tias. SN 5 ЕЈ ^ Ca^ ^ , , avrov, єілєу аутоіѕ, Ypels eri- \ е > стасбє, ато проте vuepas аф © 3 p > ` > , ^ js ereBnv eis Tyv `Асіар, TOS © ^ ^ , , pe? vuv Tov парта xpovov > , 19 f ^ , eyevouny, OovAcvov TQ корию ^ META 1001$ TATELVOPPOTVINS кой ^ , ^ ToAA@Y дакроор kai TELPAT HOV, iS , ` cs дє TApEYEVOVTO TPOS | XX. REVISED VERSION. Assos, there intending to take in Paul: for so he had *appoint- ed, intending himself to go on foot. at Assos, we took him in, and And hav- ing sailed thence, we came And when he met us came to Mitylene. the next day over against Chios; and the next day we arrived at Samos, and remained at Trogyllium; and the next day we came to Miletus; for Paul had determined to sail past Ephesus, that he might not spend the time in Asia; for he hastened, if it were possible for him, to be at Je- rusalem on the day of Pente- cost. And from Miletus he sent to Ephesus, and called for the relders of the con- gregation. And when they were come to him, he said to them: You well know from the first day that I came into Asia, "in what manner I have always been with you, serving the Lord with all humility of mind, and with many tears Hm 4 = on m 6 н 7 — 8 taoow—ch. 13 : 48—as many аз were ordained to eternal life, rendered it, before we сопзиЦе4. Вип. As confirmatory of our version of it, we find in Mark 14 : 35, it is so rendered com. ver. a Otw yao ev Dratetayuevos. Tasow, Siatacow, лоотао- douai, дгатетауиғроѕ, are of one family in their root, and more frequently used by Luke than any other N. T. writer; taoow five times used by Luke, and four times by all other inspired writers. Поотавооисг—опу by Luke, and only once—before ap- ' pointed, ch. 17 : 26; and Óver«coc sixteen times in N. T., nine of which by Luke, translated, com. ver., by command, appoint, ordain, set in order, here appointed; ordained to eternal life, ch. 13:48. The civil magistrates are ordained of God, Rom. 13:1, yet inaugurated by man. Тотто, or believed—as were disposed, or determined for eternal life. * Determined,” Boothr., Dodd.; “so disposed," Wakef. Luke is not speculating or philosophizing on the subject. It is de- clared as a fact, a Divine and glorious fact. God granted to the Gentiles the benefit of repentance even to everlasting life. г Поговьтеоотз. The word, occurring sixty-seven times in New Testament, is, with one exception, represented by elders, once old, and once eldest, in the plural. тт Поз, “how? “after what manner,” “by what means.” It is both declarative and interrogative in N. Test. currency, in our idiomatic style. Im what manner is, with us, as we judge, in better taste. ACTS OF THE APOSTLES. CHAP. XX. 157 KING JAMES’ VERSION. fell me by the lying in wait of the Jews: 20 And how I kept back noth- ing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Christ. 22 And now behold, I go bound in the spirit unto Jeru- salem, not knowing the things that shall befall me there: 23 Save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. Lord Jesus| GREEK TEXT. ^ и ^ Tov cvpBavT@y шог €v rais èri- ^ ^ > , 20 е BovAates røv lovOaiov: os > N e 4 ^ ovdev опеотеЛарли Tav cupde- , ^ ^ ^ CN S povrov, TOU pu) avayyethou уш кой дадаш ы Ôn porig кой кат’ OLKOUS, * Stapaprupopevos ’ Tovõaiois тє ко “HdAnow ту ` ` , els Tov Ocov jeravoixv, koi mi- ` > ` , e ^ oT тту eis тоу Kvpiov nov ^ , р ^ Inooiv Xpiróv. ? koi viv , NS , ^ , ідоо eyo dedepevos TÈ Tvevpare, тореборои eis ‘Tepovoadiy, та ev А отвара por ш) ©, 23 mAnv ore то Пьебма Nae X , ГА то Ay.ov ката поћи барарто- с z pera. Aéyov, OTe Seopa pe каї > OAAres pevovow. 2 ЛА ovde- ` , ^ > A X X vos Aoyov TroLovpLaL, ovOe exo TNV Wvx5v pov тушо» €gavrQ, ws ^ A , ` TeAct@oat Tov Ópouov HOV мета ^ ` ^ 3. xapas, каї THY Ovaxoviay nv ЕЛа- ` ^ ГА ^ Bov пара To) Kvpíov соў, діаџартурас дог то evayyeALov Ths xapitos тод Oo). ® кої REVISED VERSION. and trials, which befell me by the plots of the Jews: and that I have kept back nothing that was profitable, but have declared to you, and have taught you both publicly, and from house to house, testifying both to the Jews and Greeks, ‘reforma- tion **toward God, and faith toward our Lord Jesus Christ. And now behold, I go bound in spirit to Jerusalem, not knowing the things which will befall me there: except that the Holy Spirit testifies in every city, saying, that bonds and afflictions await me. But none of these things move me, neither count I my life dear to myself, so that I may finish my course with joy, and the ministry which I have re- ceived from the Lord Jesus, to ‘testify the gospel of the grace of God. And now be- 25 20 21 24 з Meravoie. See ch. 2 : 38. Why God should be the special object of repentance, or '* Eis tov Kugwov—es tov Osov—ers. In the philosophy of this preposition there is motion, progress; not repose, not absolute rest. cence. Whereas e» is indicative of repose, rest, quies- Repentance, or reformation, toward God, is, to say the least, awkward and clumsy; and faith toward the Lord Jesus is no better. realize not its dissonance with either reason or taste. It is, however, so consecrated and familiar that we Ward, toward, from the Saxon weard, and this from the radix of the ` Roman verto, versus to turn—toward. Motion to is the incipient idea. Motion to, into, unto, or on to. Hence the splendidly awkward conception, from glory to glory—an eternal ascent. or reformation, toward God, and faith toward Godward, Christward, are equally proper, їп and of themselves. Repentance, our Lord Jesus Christ. Froward is only fromward, or | turning from. reformation, and our Lord Jesus Christ the special object of faith in the Apostolic teachings, is an interesting question, on which one remark at present must suffice. Sin terminates upon God in its dishonoring him, and faith upon Jesus Christ as honoring him in expiating it. Of fifteen occurrences of this word in N. Test, ten are found in t ZhiauegrvgaaÜ'at то evayyehvoy ms yagitos tov Osov. Luke's narratives; to witness, to testify, to charge, are its rep- resentatives in his writings, com. ver. Three times charge, in Paul's Epistles to Timothy and Titus. gens testificari,' Beza. “ Exprimitur vis prepositionis dca, vel potius exacte testificans ut prepositio ða notet penetrationem,” “Testificor, obtestor, per- In the Septuagint it is in all cases the representative It properly indicates, I call God to witness that the following words indicate the truth. It indicates to us the solemn and earnest manner in which the apostle Paul Piscator. of ssm. Leigh’s Crit. Sacra. preached the gospel. 138 ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 25 And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men, 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall griev- ous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking per- verse things, to draw away dis- ciples after them. GREEK TEXT. viv 1009 ССА ода, OTL OUKETL дусо ве то тросотоу pov vets mávres, êv ois du AOov KNPÝT TOV ти Вата» Tov Өєо?. 26 S10 paprupopat vp ev ™ о иерох мере, ore Kabapòs eyo ато TOU аїратоѕ mavrov' *' où yap ùre- oredáuny тод ил) avayyeat oiv паса» тур PBovdAjny Tod Oeo. 78 просеХЕТЕ оду éavrois kai торті TO тои, ev Ф nds то Пиєдра то " Ауу ёдєто ёті- скӧтооѕ, Toysaive THY ёккАт- aíay ToU Өєоў, nv srepierouja aro duc ToU idtov аїратоѕ. 7? éyo yap ода тобто, Ott єісєАєустор- тои мета Tv E iv pov AUKoL Papeis eig „раз, ш) „Федореуог тод Toruviov: kai €& Фифи avTayv avagTycovrat avdpes Aa- Aoüvres OweaTpaup.éva, TOU ато- стар ToUe paÜ5ràüs mioo av- и “Ore хадаооз eyw ало rov aiuatos mavtwr. Eyo xafa- ооѕ—іп apposition—no verb intervening, substantive verb. bably from the Beotian Zoy« understood. It seems most probable that sy«-—pro- —gaye to us the pronoun J, which, in the absence of every verb, indicates I am. then, associated only with an adjective, ecu: is essentially a whole diocess, the always imply the | bishops over it. Here, For Osov, Gb., Ln., if not with more authority, substituted xvorov. Lectures on Biblical Criticism. Hack. ‘Hy xeguomoato dua vov вдох ациатос. XX. REVISED VERSION. hold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more, wherefore I take you to ttwitness this day, that I am clear from the blood of all. For I have kept nothing back, but have declared to you the whole "counsel of God. Take heed. therefore, to yourselves, and to all the flock in which the Holy Spirit has constituted you "*overseers, to feed the congregation of the Lord, which he has purchased with his own blood. For I know this, that after my de- parture fierce wolves will enter in among you, not sparing the flock. Also from : among your ownselves, men will arise, speaking "perverse things, to draw away disciples nm = church at Ephesus had a plurality of Tf. have, I judge, with more propriety, Dayidson’s TTcouxoveo wae, Tov amaros, literally, the blood, but, substantively, the life; for the blood is the scabbard of the life of every earthly animated being. орто», of course, in this same sententious oracle, implies оосо». Е» тр onuegov usoa, in the Attic style, or dialect, is tantamount to vyÓe ўкра, hoc die, this very day, hodiernus dies. "This is superlatively formal and impressive. " Ту» fovigr—fovÀj is one of Luke's favorites. In its twelve occurrences in the Christian Scriptures, he employs it nine times. In arguing the internal evidences of the Christian records, one who is attentiye to the peculiar style of the inspired writers, could testify to their respective style, as we testify to the faces of men. The man that wrote the Acts of the Apostles, could not have written the testimonies of Matthew, Mark, or John; nor could any one of them, by any possibility, have written the two books of Luke. The counsel of God is not the advice, opinion, consultation, prudence, or deliberation, but the purpose, design, will, direction, command of God. It is used in these different shades, all comprehended in his revealed will. uu Елгохолтооѕ, bishops, overseers. Instead of one bishop to found only here and 1 Tim. 3: 13, purchase ; * purchased by his blood,” “purchased а good degree,” ,(1 Tim. 3 : 13), whence is derived the word лғ0701015. This word, zregerocnars, is found five times only in N. Test. ; and, in com. уег., is represented by purchased possession, Eph. 1: 14; obtain salvation, 1 Thess. 5 : 9; obtaining glory, 2 Thess. 2:14; saving the soul, Heb. 10:39; a peculiar people ; a people of acquirement. Greek Concordance. Such is the entire history of the inspired use and currency of this litigated word. Like all other words of much con- secrated currency, it has passed through a fiery furnace. According to the Pr Sacra, peculium, Ep. 1 : 14; acquisitio, 1 Thess. 5 : 9; ecclesia—the church of God is so called, which Peter calls (1 Ep. 2:9) populus acquisi- tionis, Bits acquired or purchased people. Acquisivit per sanguinem suum; id est, per mortem cruentem Filii sui. Grotius. Conservatio, Heb. 10 : 39; 1 Pet. 2 : 9. Лаоѕ eis Megutomow; a peculiar people; “а people for purchas- ing." According to the Greek, for so the verb is used, Acts 20:28; also 2 Thess. 2: 14. Crit. Sacr., p. 207. * Zheoroeuusva. This is also one of Luke’s words: of its seven occurrences, it is five times employed by him. He ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. 31 Therefore watch, and re- member, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I com- mend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33 I have coveted no man’s silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to re- ceive. 36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Pauls neck, and kissed him. 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship. GREEK TEXT. N ^ 31 005 урпуорейте, pvnpo- / e , VEVOVTES OTL триєтіау VvUKTa Kal TOV. e / э , ^ "uépav оок ÊTAVTAUNV nera да- ГА ~ y Kpvav vovÜerdv eva ékaoTov. 32 s ^ , eT. кой тауду паратідєцог Ups, > ` ^ ^ ` ^ ` aderAgpol, TH Oep kai то Лоуф ^ ^ > ^ e^ TNS Харітоѕ avro), TH Suvapeve 3 ^ ^ ^ етокобор ой Kal доброг viv , ^ и KAnpovopiay êv Tois ŅyiaTpévois S ГА ^ 33 аруоріоо 1) xpvaiov ^ e ^ > \ > ГА 7 шатороб ovdevos ereOvpnoa: 34 TATW. > А; \ и e ^ avrot дє ylYMOKETE OTL TALS , ^ ^ 5 > Xpelas pov Kal Toig одо: per 3 A е , " ^ Ф epot UTNPETNTAY at xetpes атои. 35 , e , ex^ e a парта тебе а viv, OTL обто ^ ^ у котідитаѕ дє avTiAapBaver Oat ^ ^ ГА Tov &cÜcvoUvrov, HVNUOVEVELV тє ~ ГА ~ fe > ^ tov Aoyov ToU Kupiov `Гсо?, e МЕ 3 z , > оті autos cime, Макарюр єсти , ^ ^ ГА Oidovat padrAov у ЛарВарєи. 2) ^ \ \ , 36 Kat ravra. єітоу Oels rà yova- € ^ ^N ^ э ^ та адтоб, соу пӣсі» AVTOLS трос- ГА núéaro. ` и ` 3 ie клаидиов zr&vrov* кой €mumregov- € X \ 7 “Travos è éyévero < ` , = , Tes €mi тоу Tp&XyAov tov llav- 3 38 оду- z z И ^ / © vopevoL parioTa єті TO Àoyo o s , G4 > , Z : С ER ELPNKEL, OTL OUKETL рєЛЛоусі TO ГА / Лоо, kareQ(Aovv аттор" / ^ ^ 7TTpog oov ауто? Üeopetv. 7 po- и AN s Y , s ^ єтєштоу дє avrov elg TO 7rÀotov. XX. REVISED VERSION. after them. Therefore watch, and remember, that during three years I ceased not to warn every one night and day with tears. And now, "breth- ren, Г commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them who are sane- tified. man’s silver, or gold, or ap- I have coveted no parel. You yourselyes know, that these hands have Minis- tered to my mecessities, and to those that were with me. I have shown you in all re- spects that by so laboring you ought to support the weak, and to remember the words of the Lord Jesus, that he him- self said, It is more blessed to give than to receive. And when he had said this, he kneeled down, and prayed with them all. much, and having fallen on Paul's neck, they kissed him, sorrowing especially for the words which he had spoken, that they would see his face no more. And they accompanied him to the ship. quotes it once from the Saviour. Literally the verb dcaorgepa, perverto, distorqueo. piorum dicuntur perverse. Crit. Sacra. is its most literal representative. w Adehpor, omitted by Ln., Tf, as also £r, after dovrae. Both are, indeed, implied. all the sanctified. Here it is perversa et depravata. Ev tots jyvaouevots naow, amongst Ayn is the root of a large family, a nega- ‘Vise im- Distorqueo, to distort,| act and a state. and saves, as well as variety. pardons a fallen man. And they all wept : 139 31 32 33 34 35 -36 38 tive of yy—not of the earth—the sin-polluted earth. _ Sancti- fication as well as justification and adoption, indicate both an There is one that justifies, sanctifies, adopts There is a state of justification, of sanctification, of adoption and of sulvation. In states there are no degrees, in character there is an indefinite 140 ACTS OF THE APOSTLES. CHAP. XXI. KING JAMES! VERSION. CHAP. XXI. Амр it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: 9 And finding a ship sailing over unto Phenicia, we went aboard, and set forth. 3 Now when we had dis- covered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Je- rusalem. 5 And when we had accom- plished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. 6 And when we had taken our leave one of another, we Y Алоолао®дғутас. them," Dodd., Wakef. ; Wette, Rob., Murd. ; from,” Boothr. Алоолао is, with one exception, found only in Luke, represented, com. ver., by draw, withdraw, draw away; here, after we were gotten away. “haying departed from them," De “torn away,” Wes., “ Having torn ourselves from them” violent; we prefer, having departed from them. GREEK TEXT. CHAP. XXI. ^ ^ "2X де eyevero avaxOnva ^ , > ^ pâs «mooTacÜévras ат avTOv, ЕЈ , z > M evOvdpopnoartes 7 Абомер eis THY ^ En х epa M e , Көр, тр де é£ys eis ryv Родор, > ^ , , 2 ` e kakeiĝev eig Татара. “ кой eù- , ^ ^ povres sÀotov ðiamepõv eis Poi- 3 , » ику, emuavres aan Onper. 3 dvaavavres бе nv _Ктроь, кой каталитоитех се eùwvu- шоу, €mAéouev eis Xvpíav, kai , Z: ^ kari]x8nuev eis Tupov: єкєісє yap ny то motov йтофортбо- pevov Tov yopov. ` povres Tous шабутаѕ, emepeiva- ^ е и е и е pev афто NuEpas Єтта` OlTLiVES ^ / wy \ ^ , TQ llavAo éAeyov Ova то? mvev- d e partos, p) avaBaivery eis “Lepov- / fap Ge саћу. Kal aveEv- \ 3 , е ^ ore дє €yévero nuas e€aptica Tas ера, eEeADov- Tes ёторєоореба, протештортоу ` прах &vrov соу уруси kai , ej z ^ / Tékvots ews EEO TNS TOAEWS, Kal , ` ГА > < Üévres та yovara émi тор aiyia- ` ‘pA 6 NS Лоу тростобацеба. ° kai аста- и > ГА > ГА > aapevot adAndAovs, emépnpuev eis REVISED VERSION. CHAP. XXI. WHEN now it came to pass, that we put to sea, having de- parted from »them, we came with a straight course to Cos, and the day following to Rho- des, and thence to Patara. And having found a ship cross- ing *over to Phenicia, we went on board, andset sail. Now having had a view of Cyprus, and having left it behind on the left hand, we sailed to Syria, and landed at Tyre: for there the ship was to unlade her cargo. And having sought out the "disciples, we remained there seven days; who said to Paul, through the Spirit, that he should not go up to Jeru- salem. But having *complet- ed the days, we went on our way; and they all with their wives and children con- ducted us on our way, till we were out of the city; and having kneeled down on the shore, we prayed. And hav- ing embraced one another, tw * Separated from | Kuin., in loco. Penn; separated | Luke 19: 11. is too had a view of Cyprus.” ipsius nominis mentionem formidarent, et pro, agcoregos fre- quenter dicerent svervuor, quasi dicas bene nominatum," Avapavavres де my Kvzgo», “and having Avagaw is found only here, and in There it is translated appear, literally, having had Cyprus brought up to sight. *oZhantoow. Aiansoaw, in its six occurrences in N. T., is represented by passed over, gone over, only here sailing over, com. ver. This is an implied use of the word, for which we see no propriety. We might as well say, in speaking of one passing over a country, that he walked over it, which is not implied in Ózezegew; better say crossing over, leaving the manner to the discretion of the reader. ^ Karalırovrss uvtny svorvuor, on the left, an adjective, not an adverb. “Proprie соготғоос est sinister," Kuincel, Hack.; “sed cum dextre partes apud veteres boni habeban- tur ominis; sinistre autem infelicis, inde factum ut Grzci v Kat avevgovtes tovs иадттаѕ. The article and the pre- position in these words are untranslated in vom. ver.; fully expressed it should be read, and having sought out the disci- ples. Avevgioxo, employed only by Luke, and by him but twice, is translated by found, Luke 2 : 16, and here by find- ing. Had it been evgeozo, this would have sufficed; but the preposition is thereby regarded as redundant, and untrans- | lated ; a license of dangerous precedent. с Etfaprito, in its second occurrence, 2 Tim. З : 17, is ren- dered thoroughly furnished, here, fully accomplished ; with us, “ completed,” Boothr.; “the days were ended,” Thompson, Wakef.; “finished,” Wes. ACTS OF THE APOSTLES. CHAP. KING JAMES’ VERSION. took ship; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. 8 And the next day we that were of Paul’s company depart- ed, and came unto Cesarea; and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. 9 And the same man had four daugthers, virgins, which did ` prophesy. 10 And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall de- liver Aim into the hands of the Gentiles. 12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. GREEK TEXT. ` ^ 3 ^ xX. е , TO TrÀotov, EKELVOL дє отєстре[ау ` / € ^ ^ N eis ra ta. ' Hyes 0 тор ^ Z DIN , mAovv Swavvoavres amo Тороо , > A katnvTnoapev cis Tiroàepaiða, D > , ` э M kai астасашєџог rovs adeAous euetvauev vuépav шау Tap av- ^ 8 ^ я , > , rois. ? тр de ётарріоу é£eAQov- e ^ ^ 3 Tes 01 mepi тоу ШабЛоь jAGov > J» ^ , , eis Kaugapeuxv: kai єісєАдоџутєѕ ^ 5 ^ eis Tov oikov Ф:Літтоо Tov evay- ^ ^ 74 ~ ує№атой, тод OVTOS єк TOY епта, 3 , > > ^ 9 ^ EMELVAJLEY пар’ GUTO. TOUT@ к 5 А p , 9 , A $ дє сау Ovyarepes тарӣєџог réa- ГА capes. mpopytevovoa. | èm- , \ € ^ , pevovrov è yuav vuépas TAEL- ^ , > ` ^ > ovs, кат]ћбє tis ато THs Tov- ГА , sie P N datas mpodytns ovoparı ` Aya- 11 К 3 ` ` Gy ^ Bos: kat eA8ov проб nas, VF ` 4 ^ e£ kal apas туу борти ToU Паоло, ГА ^ \ ~ дусаѕ тє avTov Tas уєіраѕ кой ` A s и и ` Tous побас cime, Гаде Aéyet то ^ \ vy ^ Пьебра To Aytov, Tov avdpa © 5 e Fd © e , ob eat 1 борт abr, одто dy- 5 € ^ [4 > covgiv ev lepovaaAnp oi Tov- ^ / ^ даї0:, каї Tapadacovar els yei- , ^ 12 ¢ X 9, , pas Over. Ds дє nkovoapev табта, TapeKaAovpev nels тє e / ^ \ кай oi EvTOTLOL, TOU u) avaBai- 34 X , e , vew | avrov eis LepovoaAnp. XXI. 141 REVISED VERSION. we went on board the ship, and they returned home. Now we, 7 having completed the voyage, came down from Tyre to Pto- lemais, and ‘saluted the breth- ren, and remained with them one day. And the next day 8 we ‘departed, and came to Ce- sarea; and entering into the house of Philip the evangelist, who was one of the seven, we remained with him. Now the 9 same man had four daughters, virgins, who prophesied. And as we remained there several days, there came down from n 0 Judea a certain prophet, nam- ed ‘Agabus. And when he came to us, he took Paul’s girdle, and binding his own hands and feet, said, Thus, says the Holy Spirit, So shall the Jews at Jerusalem bind the man who owns this girdle, and shall deliver him into the hands of the Gentiles. Now when we heard these 12 things, both we, and they of mm 1 that place, besought Paul not to go up to Jerusalem. Then 13 3 Доласоиғрог, osculor, amplector, to salute. Rom. 16 : 16, Pilixnov тоо evayyehorov, Philip the Evangelist. “ This “Salute one another with an holy kiss.” Paul uses this word very often—nineteen times in the sixteenth chapter of the Romans—indicative of the most cordial greetings and saluta- tions. This being a very solemn and affectionate adieu, it is presumed that no word in our currency so fully expresses it, as the word embraced. "This gives the fullest latitude to the reader, to infer the manner of the adieu. * The phrase, of лесе vov Mavlov, after e&edIovres, is repu- diated, by some of our best critics, as an interpolation. Prof. Hackett affirms it to be untenable. It is retained in Bagster's text. But that is not sufficient authority against the testimony of collators, Elz., Gb., Sch., Ln., and Tf. For shĝov, citouey is substituted by the Elz., Gb., Sch., Ln. Tf. title appears to have been given to those who had no stated pastoral charge, but who traveled from place to place, and preached as they had opportunity, Hack. “ Evangelists in the Apostolie age were not the regular and constant teachers of the church, but were sent by the apostles into various cities; ut vel elementa religionis Christiana traderint vel in- stitutionem Apostolorum continuarent,’ Kuin., as referred to by Professor Hackett, vol. 3, p. 316. It is only found here in the book of Acts, and twice in Paul's epistles, Eph. 4 : 11; 2 Tim. 4 : 5. f AyaBos—ts meogntas, a certain prophet, first named ch. 11 : 28, and again in this place. He is known to us only as à Christian prophet. ACTS OF THE APOSTLES. CHAP. XXI. KING JAMES’ VERSION. 13 Then Paul answered, What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also certain of the disciples of Ces- area, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the brethren re- ceived us gladly. 18 And the day following Paul went in with us unto James: and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his min- istry. 20 And when they heard 7, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews GREEK TEXT. 13 amexpiOn O6 o Павлов, Ti я 7 A , тогєітє KAaiovTes Kat gvuvÜpv- и ^ ^ TTOVTES Lov THY кардіау; eyo AR > , ^ E ` ` уар ov povov deOnvat, аЛа Kat > A E fe ` ELT «zo0aveiv eis LepovoaAnp érot- У AN ^ / ^ pos €xo UTEP то? OvouaTos тоў 2 ^ : x Kvpíov ’Inaod. И Mù mepo- , ^ ^ A 7 pevou дє avTov, yovxacapev el- , ^ и. ^ , movtes, To OéAmua тод kvpiov и уєиссдо. ` \ ^ e и , 15 Mera 8€ ras npepas ravras y. 5 алтоскєрасајєро: aveBaivoper eis ‹ , ^ ^ Tepovoadnp. 18 cvvjAOov 8€ ^ ^ ` = каї Tov рабутор aro Kaira- ГА ^ б S v Ф pelas ооу nly, &yovree Tap Ф ~ rd EecOapev, Mvacwvi tur Kv- ГА > , ^ TPP, аруа пату. > [^ ^ ' l'ENOM EN.QN дє роу ЫЈ 37. А > , 28 , eis lepomoÀvua, &opévos єдє- Eavto $páe oi adeApoi. 1 rq ^ , , ^ ^ дє emiovon eiae o LavdAos ovv e wy ` ^, ^, пи Tpos “LaxwBov, v&vres те и ГА тарєуєџоуто трєсВотєрог. 19 ÉD z, , ` 3 kai üaTacdevos avrovs, EN- ^ ^ e e. yetro каб ev ёкастоу œv eroi- [4 ` , ^ N ^ ^ gev 0 Өєоѕ év rois €Üveot діа Ths ^ e Ж , Suakovias афтод. *° oi дё akov- эү / ` , G cavres єдоЁабоу тор корор" ei- А > ^ ^ , \ пор TE avT@, Oewpeis адєЛфе, , , SEEN > , Toca pupiades воли -ovOatov e ог REVISED VERSION. Paul answered, What do you, weeping and breaking my Sheart? for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. And when he could not be persuaded, we ceased, saying, The will of the Lord be done! And after those days we packed up our *baggage, and went up to Jerusalem. There went with us certain of the disciples of Cesarea, bringing us to Mnason a Cyprian, an old disciple, with whom we should ‘lodge. Now when we were come to Jerusalem, the brethren gladly received us. And the day ‘following Paul went in with us to James, and all the elders were present. And when he had saluted ‘them, he related particularly what things God had wrought among the Gentiles through his ministry. And when they ? heard it, they glorified the Lord, and said to Paul, You see, brother, what "myriads of Jews there are who have be- [e 4 - 8 xj > E SurPovarovres uov tyv zagðiav; breaking my heart? Their distress was unnecessary. We have a bold oxymoron, equal to this, chap. 5 : 41, хату иди atı- шаадаг, were accounted worthy to be disgraced, to suffer shame for his name. Hack., Kuin. Elegans oxymorum inesse observarunt, Cassaubonus et Wolfius. Erowos eyw. в Prxvoxevacauevoe is here preferable to олоохғоадашерог, Ln. Tf, Gb. Hack. “having packed up our baggage, and prepared for the journey ;? “making up our baggage,” Dodd. ; “we have put our goods upon," Penn. Dr. Bloomfield asks, why arooxevagauevot should not mean to pack up baggage, as the same verb signifies exonerare alvum. I apprehend the reason to be, because fo pack wp signifies onerare, and is the reverse of exonerare. Mattheei reads, exox., Scholz, eztoox. Penn. i Ayorvss— Mvaacrt stands by attraction for ayorres maga Mvaocovt лао ф EevuaD uer, bringing us to Mnason, with whom we should lodge. (Ols., Mey., De Wette, Hackett.) Доҳсиф wadntn = падут «m ejns, an ancient, not an aged disciple. We more familiarly say, an old disciple. He may have been converted on the day of Pentecost. Hack. j This seems to be the fifth time the apostle visited Jeru- salem, since he set out against the brethren at Damascus. For гдЕЁарто, axedeEavro is preferred by Ln., Tf. к Tn—emovora, on, or immediately after, their arrival. 1 Aoxaoauevos avtovs. In N. T. currency it is generally represented by salute, embrace, greet. Aa tys Staxoviag avrov, through his ministry. m JToget uvoraðes, what myriads, multitudes, believe. Zn- dora tov vouov, zealots for the law, an objective genitive. ACTS OF THE APOSTLES. CHAP. XXI. KING JAMES’ VERSION. there are which believe; and they are all zealous of the law. 21 And they are informed of thee, that thou teachest all the Jews which are among the Gen- tiles to forsake Moses, saying, that they ought not to circum- cise ther children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come to- gether: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave ther heads: and all may know that those things whereof they were informed con- cerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took the men, and the next day purifying him- self with them, entered into the temple, to signify the accom- plishment of the days of puri- fication, until that an offering GREEK TEXT. ^ £ ^ и T@V TETLOTEVKOT@V. каї TAVTESŞ ^ , и Gorai Tov vopov vTapxovar. 21 , \ ` ^w KatnxnOnoav дє mepi сой, OTL , $ атостасіау д:даскєѕ ато Mow- ж X \ A N, 4 céos rovs ката та €Üv» TAVTAS > , и ^ ГА Гоодо!ооѕ, Aéycw ил] тєритєшиєии > ^ ^ д N ^ Y, GLAD Te TERRA uoc Tols ect 22 тр оду ёсті; тоѕ det пАђӣоѕ avveAOety- GovTar yap ore €AnAvOas. ^ ^ TEPLTATELV. TAV- ГА акоу- 23 тоў- 5 , GA Z TO оду Tomoov о сог Àéyopev' by e ^ 4 , > ` eigiv nly &vOpes TETTUpES ео и 349 € ^ 24 , exovTes eh éavràv: TOUTOUS \ € ГА A > тараЛаВоу аумобути ovv avù- ^ ^ э > = то, кої OaTavnooy ÈT QUTOLS, e д ` ` iva Evpnowvra тур Kepadny, ` ^ z y ge A kal yv@oL TAVTES OTL Ov KATH- 1 А XNvTae пєрі сой ovdevy воть, > N ^ ERN. З EN x , &ÀÀ& gTOLX€l$ KAL AUTOS TOV VO- ^ ` ^ pov dvdaccwv. °° пер dé àv , ЕЈ ^ ^ TETLOTEVKOT@Y €Üvàv nueis ere- / , M стєЛаџєу, kptvavres итдєу ToL- ^ ^ > ^ ^ оотоу трей QUTOUS, €i uy Qv- z > ` , > , Лассєсбдо avrovs то T€ єідоло- b "c Üvrov кої TO aipa каї TViKTOV M ГА 26 , € ^ Kal поруеам. Tore о Па?- Лоб та adap ovs avd ў $ тар v Tous avdpas, Tjj exopévy прера civ avrois аул obeis ela je eis TO lepüv, ôray- y€AAov thy екпАпрооли Tov e ^ ^ ^ D мерфи TOV бумороб, ews об REVISED VERSION. lieved ; and they are all zealous 143 for the law; now they have 21 been informed concerning you, that you teach all the Jews who are among the Gentiles "apostasy from Mo- ses, saying, that they ought not to circumcise their chil- dren, neither to walk after the customs. What then is it? The multitude must needs come together; for they will hear that youhave come. Do this, therefore, which we say to you: We have four men who have a?vow on them- selves; staking these with yourself, purify yourself with them, and bear the charges for them, that they may shave their heads: and all will know that those things of which they were informed concern- ing you, are nothing, but that you yourself also walk order- ly, and keep the law. ‘But as respects the Gen- tiles who have believed, we have already written and con- cluded, that they observe no such thing; only that they abstain from things offered to idols, and from blood, and from things strangled, and from all kinds of lewdness. Then Paul ‘took the men, and the next day purifying himself with them, entered into the temple, announcing the fulfillment of the days of purification, till the offer- 24 з Arrootaota, standing off, not merely, standing off, but standing off from. This term, now transferred into our lan- guage, needs no representative. JZavras, omitted by Ln., Gb., as somewhat doubtful. о Tt ovv eote; what then, is it? more familiar than, what, therefore, is it ? P Jews alone made such vows. This settled their nationality. 3 Tovrovs xagahaBoy буто®тте ovv avtos, xat балауђооу ex avro, taking these with thyself purify thyself with them. * Meot де twv mencorevzotwy едро», but, with respect to the Gentiles who have believed, тиғи, we (the apostles and brethren at Jerusalem), comprehends the whole assembly convened at Jerusalem, reported, “ The apostles, the elders, and the brethren,” ch. 15 : 23, Antiochian, Syrian, and Cili- cian Gentiles, constituted the brethren addressed. * /Таоадабор refers to his connecting himself with them, as in v. 24, not to his taking them to the temple. belongs to буо ғис, not to econec, Mey. Hack., the fulfillment of the days of the purification." Luv avroig “ announcing 144 ACTS OF THE APOSTLES. CHAP. XXI. KING JAMES’ VERSION. should be offered for every one of them. 27 And when the seven days were almost ended, the Jews, which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help. This is the man that teacheth all men every where against the people, and the law, and this place: and further, brought Greeks also into the temple; and hath polluted this holy place. 29 (For they had seen before with him in the city, Trophi- mus, an Ephesian, whom they supposed that Paul had brought into the temple.) 30 And all the city was mov- ed, and the people ran together: and they took Paul and drew GREEK TEXT. mpoomvex8n Umep érós ékaaTov аотфи 1 проофора. 27 ws де , €ueAAov ai Єпта прера ovv- ^ e DN ^ > / reAetgÜat, oi ато ths Aias > ^ , SEN 3 Tovdaio. Oeavapevor a)rOv év Lol c ^ , ^ ^ TQ ієрф, gUwéyeov тарта Tov будо, кой єтеВаЛоу Tas Xeipas er avrüv, ? kpáCovres, ' ‘Avdpes ‘TopanXtra, PonOetre. obros э e 4 ^ ^ cot 0 avOpwmos 0 ката тоб ^ ^ и ^ ^ A«oU Kal TOU vOLOU каї TOU TO- , Ve ^ TOU TOUTOU пазтаз TAVTAXOU ді- РА СА ETL те kai _ЕЛАтраѕ ela jyayev eis то (еро, каї кєкоі- VOKE TOV ayov тото» TOUTOV. 9° Hoav yàp троєюракдтє T'po- ` 22 y. э ^ СА piov Tov ’ИНфеочор ev тр Tode ` > ^ ^ , © > суу аўтф, Ov €vojpuCov OTL eis ^ e ` > , e ^ то ієроу elonyayev 0 JIavAos. n exer On тє Ņ тоћ№ ОА kai , €yévero avvópoju) Tod Aaov: koi ГА ^ , R emtAaBopmevoe Tov IlavAov, &A- бао-каи: REVISED VERSION. ing should be offered for each one of them. Now as the seven ‘days were 27 about to be completed, the Jews who were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Israelites, help! This is the man who teaches all men every where against this people, and the law, and this place: and further "also has brought Greeks into the tem- ple, and has polluted this holy place. For they had for- merly seen with him in the city, "Trophimus, an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran vtogether, and seizing Paul, they dragged ec о у. 26. Oi ало tns Aovas Tovôaioc the Asiatic Jews—proconsular Asia—not the continent so called. Two opinions haye been entertained of the bearing of the import of these seven days, whether in reference to the com- pletion of the vow itself, or in reference to the period when the yow would cease—the first being the vow itself, and the other the completion of its time. The last is, in our judg- ment, preferable to the first; for the first is opposed to ebeor ue ўузашеро» ev то tegm@, ch. 24:18. The vow was yet upon him at the time of his arrest. Qs де вигй4о», now as the seven days were about to be completed, i. e., according to the views generally entertained, t Ai énta jucoae refers to ўиғоо» vov &yvtauov, the seven days during which the vow of these Nazarites was still to continue, after Paul became a party to it (Beng., Kuin., Olsh., De W.). Ai, in this case, refers to the days mentioned у. 26. “Ai, before ёлта zucca, in this connection most na- turally recalls the тера vov &yrtajov just spoken of,” Hack. “When the seven days were almost ended,” Wakef.; “аз the seven days were to be completed," Thomp.; *and when the seventh day arrived," Murd.; “were about to be accom- plished,’ Wes., Dodd.; “when the seven days were almost ended," Boothr. * Ex те хог, and further also. This with Luke is a com- mon phrase. In this book, chs. 1:1; 2: 26; 9 : 1, etc., and, further also, moreover. Te is found aboye one hundred and fifty times in this single book of Acts, and but seven times in his gospel. * Trophimus the Ephesian first appears in ch. 20 : 4, and again in 2 Tim. 4: 20. Paul left him sick at Miletus. We hear no more of him. * Surdooun, an ázaE Asyoucvov, found only in this place. It indicates a concourse, especially a crowd rushing together, or hastily assembled. Its family sprang from teezw, I run— cvrrgeyo, I run together with others. Hence, in classic currency, it represents any crowd of persons suddenly called together, or assembled; even a mob. тоғҳо, any tumultuous crowd, hastily gathered for any intent, or purpose, constitutes a concourse. It is composed of those who, from passion, or excitement, convene. Eitlzov—teoov, they dragged him out of the temple; and exÀetadoer ai Iveat, the doors were closed. Drew him out is too mild, too tame for this scene, and this language. Some opine, intending to kill him, but fearing that his blood would pollute and desecrate the sanetuary. Levites alone could law- fully enter the holy place. Тһе altar of burnt-offerings, pos- sessing horns, was the only canonized and conservative refuge of the blood-stained sinner. They dragged him out, and im- mediately the gates were closed. Zvrdeouos, from ovr- ACTS OF THE APOSTLES. CHAP. XXI. 145 "KING JAMES! VERSION. him out of the temple. And forth- with the doors were shut. 31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar ; 32 Who immediately took sol- diers and centurions, and ran down unto them. And when they saw the chief captain and the sol- diers, they left beating of Paul. 33 Then the chief captain came near and took him, and command- ed him to be bound with two chains: and demanded who he was, and what he had done. 34 And some cried one thing, some another, among the multi- tude: and when he could not know the certainty for the tumult, he commanded him to be earried into the castle. 35 And when he came upon the stairs, so it was that he was borne of the soldiers, for the violence of the people. 36 For the multitude of the peo- ple followed after, crying, Away with him. 37 And as Paul was to be led into the castle, he said unto the GREEK TEXT. , ^ y ^ e ^ ` kov адтои €€@ TOU 1єро?` каї > 3 r , evbéws єкЛєісбђсар at бора. 31 ра ^ \ ГММ > ^ Cgrovvrov Se avrov атоктєі- > , £ ^ ^ vat, aveBn фас: TQ XuUuapxe ex А e GA ГА TNS OTELPNS, OTL ОЛ) GTUYKEXU- e , 2^ , ^ tat lepovaaAngpu: òs e€aurns \ ^ TapadaBov стротіотоѕ кої EKA- и СА TovTapyous, катедрашеи ém av- z e Nw ` , Tous. ot дє iOovrTes Tov ytAlap- ` И. xov kal TOUS стратібт ж, ETAU- , M ^ cavro tumtovtes TOV Шаблон. pp , 5 е ? tore єууісаѕ 0 xlAlapyos ётє- , > ^ ` , , ЛаВето avro), каї єкєХєрсє дЕ- ^ е ГА ГА Onvar advoeot vot кой €mvv- и ^ Üavero Tis àv є, Kal Ti сті , 3 y \ meromkøs. 3 @АЛой 06 GAAO ті :Во 3 ^Y X Я ^N 8 / = eBoov ev те ОХА" pn дорашє N ^ № 3 ` N vos дє yvavat TO &oþades ĉia N / 3 ГА zA rov Îopvßov, ékéàcevoev ayea Gat 34 AN 3 ` ГА avTOV Eis THY rapeu[BoAnv. Aes , TES ` > ` дє €yévero emi rovs avaBabous, "4 и ЕЈ ^ e N сорт BactragerOar avrov vmO ^ ^ ` ` ^ rv стратіот®у Oia THY Вал ToU y о (5 A ` ` ^ oxAov. ° ykodovbe yap то TÀN- ^ ^ и 5 , Gos Tov Хао? крабоу, Aipe avrov. K e ? OTE 3T МеААоу тє єісоуєс бог eis rjv тарєшВолуу о Hatos Aéye REVISED VERSION. him out of the «temple : and im- mediately the doors were shut. And *as they were seeking to kill him, *word came up ?to the chiliarch cof the cohort, that all Jerusalem ‘was in confu- sion; who immediately took 32 soldiers and centurions, and ran down ®upon them. And when they saw the chiliarch and the soldiers, they "ceased from beat- ing Paul. Then ‘the chiliarch 3 jdrew near and took him, and commanded him to be bound with two chains and inquired who *he might be, and what he had done. ‘But some "іп the : “crowd °were shouting one thing, and some another: and when he could not know the certainty, ron account of the tumult, he commanded him sto be led into the castle. And when the was *on the stairs, üt eame to pass that he was borne by the soldiers, "on ac- count of the violence of the verowd. For the multitude 36 of the people followed, cry- ing out, Away with him! And as Paul was vabout to be led into the castle, he said ЗІ 35 37 * In accordance with the text, a colon is placed after * temple.” So Wesley, Wakef., Penn, Scarlett. b Zerovrrow, “as they were seeking.” rentibus illis ;" S. Fr., * ils cherchaient.” с АрЕВу paos, * word came up." there was an ascent by steps. So Rob., Lex. (avafawo.) The propriety of giving ava its proper force “ ир,” is obvious the commander was stationed in the tower of Antonia, to which See uvafatuovs, in v. 35. 1 Ze, “but”? This Penn. Eras., “ que- ^ Ogle, “ crowd.” he De Wette, “ Volke.” ain Sos in translating. ° EBowyr, “ were shouting.” particle is adversative. So Wakef De Wette, * aber;" Schott, * vero;" Vulg., Eras., Beza, “ autem." m Ey, jn. The primary signification of ev is appropriate. Rob. (Lex.), а crowd, throngs” Vulg., Mont., Eras., Beza, * turbà ;” 6. and S. Fr., De Sacy, * foule ; " "This word should be distinguished from See v. 36. $ Liddell and Scotts Lex. The 3 To качок, “to the chiliarch." This word, which liter- ally signifies * the commander of a thousand men,” is transferred, as we have no single term corresponding to it. * Туз ozecons, “ of the cohort.” Wesley, Dick., Dodd., Scar- lett, Murdock. Г Soyxeyvtac, “ was in confusion.” Penn, Wakef., Dick. В. Fr. “ était en confusion.” See Rob. Lex. on this verb. 5 Ex avrovs, “upon them." Rob., Lex., em: (cum accus.) “ with accus. pl. of persons, upon." в Emavaarro tuxtovtes, “ceased from beating.” Penn, Dodd., Scarlett. i « The chiliareh." See v. 31, note. ) Eyywas, * drew near.” Wakef, Dodd., Rob. (Lex.) k Av en, “he might be." This optative should not be ren- dered as an indicative. It is to be distinguished from the indica- tive which follows it, те søte. See Trollope (Gram.), p. 142. Beza, Vulg., Eras., “ esset." Wesley, imperfect should have its usual continuative force here. So Vulg., Mont., Eras., Beza, Schott, * clamabant." P Ava (with accus.), * on account of.” Rob. (Lex.) a Ayeatar, * to be led." See this verb in Rob. and Liddell's Lex. "Vulg. Mont. Eras. Beza, Castal, * duci ;" Schott, “ de- duci" So (Е. V.) Mark 13 : 11. Luke 4 : 1, 29; 22 : 54. т Byevero, “he was.” Dodd., Penn, Sharpe, Wakef., (“Раш was?) S Fry il fat.” в Ext tovs орада ovs. appropriate preposition. t МорёВу, “it came to pass." Dodd. Fr., “il arriva.” See this verb, Rob. (Lex.) u Aa, * on account of.” See v. 34, note. у * Crowd.” See v. 34, note. v “МЕД оф оу во, “ about to be led.” Penn, Kend. Schott, “introducendus ;” Mont., * Futurus—induci;" S. Fr. “on allait faire entrer Paul.” After neuter verbs, “on is the Beza, *evenit;" S. So Penn, Kend. 146 KING JAMES! VERSION. chief captam, May I speak unto thee? Who said, Canst thou speak Greek ? 38 Art thou not that Egyp- tian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were mur- derers ? 39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and I beseech thee suffer me to speak unto the people. 40 And when he hath given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, CHAP. XXII. Men, brethren, and fathers, hear ye my defence which I make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more si- lence: and he saith,) GREEK TEXT. TQ xeM&pxo, Ei beori pot c- mev TL Tpos ge; ʻO oes «фп, Exi yua eis ; OUK apa où ei o Aiyirtios 0 про TOUT@Y TOY тиерфи avagTaTO- 3 x > ` y ous koi ебауауфи eis THY ерт- ^ Е72 HOV TOUS тєтрак:тҳ:Ліооѕ avdpas xS 5 39 5 s e TOV сікаріои; Eime дє о ^ A » , lla)Aos, ’Еух avOpwros шеу > ^ ` ^ cip Lovóatos T'apoevs, mhs Ke > > / Atklas ovK асђроо поћєоѕ тоћі- , , 3 , / rns’ беорой дє cov, ётітрєјроу ^ ^ ^ + prot ЛаА ой Tpos Tov Aaov. \ ^ "Emwpé[avros дё avroð, е ^ е ` Jah ^ > о Ilavdos єстоѕ émi TOV ava- ^ , ~ IN ~~ Babpov karégeure Tfj ҳері тө Лаф` moAAns де avyns yevope- и лес ^ vns, pogeQovgoe TH LBpaidr duadeKT@ Муф, CHAP. XXII. "Avdpes адеЛфої kai marépes, акоусатє pov e pos vpas vüv атолћоуіаѕ. "Axovoavtes д6 ore TH ЕВраїд: діаАєкто трос- epove avrois, иаАЛоу тарєсҳоу € , 3 , ^ NOVX LAV. фто», Eyo 4 Eldjviote ywooxets, do you know Greek ? “The adverb Hackett. ACTS OF THE APOSTLES. CHAP. XXII. REVISED VERSION. to the chiliarch, May I speak to you? Who said, Do you know “Greek? Are you not then that Egyptian, who before these days made an up- roar, and led out into the wil- derness the four thousand *as- sassins? But Paul said, I am, indeed, a Jew from ‘Tarsus, a city in Cilicia, a citizen of no mean city; and I beseech you to permit me to speak to the people. And when he had permitted him, Paul stood on the stairs, and waved with his hand to the people; and when there was made a great si- lence, he spoke to them in the Hebrew *tongue, saying, CHAP. XXII. BRETHREN, and fathers! Hear my defense which I now make to you. And when they heard that he spoke the He- brew tongue, they kept the greater silence. And he says, e oo | for striking a fatal blow, in a crowd, without being observed.” stands in place of the object, and Дал is not to be supplied,” Kuin., Hack. Tous Хооготе eniotauevovs, Xen., Cyr., 7. 5. 31, and in Latin, Grece nescire. Mey., De Wette, Hack. * Ovx aga ov et 6 Atyvztttos 0 лоо TOVT@Y vov ўиғоо», х. T. À., * art thou not that Ezyptian who formerly led out into the wilderness the four thousand of the assassins?” Thomp. Ets my egnuor, viz. between Egypt and Palestine, as he came from that direction. Tovs rereaxtoydeous, the four thousand. Tholuck as quoted by Hackett. “ Тһе event seems to have been quite recent, the precise number being so well known. Felix—when procurator of Judea—was familiar with this fact, occurring as it did during his administration of its affairs. They were called the Sicarii, taking their name, or receiving it, from the Roman sica, a curved dagger, adapted by its form to be concealed beneath the clothes. They could use it f Бус avÜpmozos uev ttt Tov aos Таооғиѕ, vns Kilirias indeed, a Tarsion Jew. Tagoevs and Tagevs, nomen urbis Syrie—Tagoevs and Tagooos —are both found in the original Scriptures—a Jew of Tarsos, or Таооғиѕ. 5 Tn Eßoaiðı дгадехте, in the Syro-Chaldaic. 5223.49 13; в Adehpoe xat латеогѕ. Here, as in ch. 7:2, avdges is а mere qualification of adehpoe хаг латеогз. Some, however, suppose that avdoes represents those present, who were neither Jewish brethren nor Sanhedrists, nor civil rulers. It is more, however, in consonance with the Jewish idiom to re gard it as above, inasmuch as Paul appeals only to the Jews, speaking in the Hebrew tongue. See Wakef, Wesley, Penn, Murdock. ovx aonuov ztoÀtos лойт, l am, See John ACTS OF THE APOSTLES. CHAP. XXII. 147 KING JAMES’ VERSION. 3 Iam verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught aecording to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. 4 Aud I persecuted this way unto the death, binding and de- livering into prisons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders; from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. 6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. GREEK TEXT. bey eim арр " Iovüatos, yeyev- viuévos ev Tapa Tis Ras, avareÜpapuuévos дё év TH поле TauTy mapa rovs mocas Г. apa- ЛТА, zrezaidevjévog kara акрі- Ваал TOU татрфоо VOJLOU, Eno- Ths dmapXeov TOU O cod, kalos mávres бе ETTE о мероу" * 0 TavTny THY 000и боба dyp да- varov, decpevov kai тарад:до?ѕ eis $vAakas дра тє Kal yvvat- kas, ? ós Kal 6 dpytepeis papru- рє pot, kal тау то прес Bvre- piov: пар’ ov каї єётістоћа дебацероѕ тро Tous ‚ üeA oss, eis Aapackoy ё éropevópsv, або Kal TOUS ёкєїсє дитаѕ, дєдєшеуооѕ cis ‘ГєроосаАђи, iva TuwoprÜa- aw. 6 éyévero д6 рог пореио- шеу kai éyyigovrt тӯ Дацаско тері peonpSplav e€aiyns ёк Tov oupavod тер:астрараи das i ika- vr тєрї сие. T recov тє eis TO €Qudos, каї п]кооса davis Àe- , N M yovons pot, MaovA, XaovA, ті pe dudes; °’ Eyo 06 атєкрі- Onv, Tis ei куре; Eiré re mpos › Eyo epu ' Inoobs 0 Na(o- раїоѕ ov со Owokes. ? Oi 6 REVISED VERSION. I am indeed a Jew, born in 3 Tarsus in Cilicia, yet brought ‘up in this city, and taught at the feet of Gamaliel, accord- ing to the perfect law of our fathers, and was as zealous to- ward God, as you all are this day. And I persecuted those 4 of this !way to death, binding and delivering into prison both men and woman, as also the 5 high priest and the whole body of the elders can bear me testimony ; from whom also I received letters to the breth- ren, and went to Damascus, to bring those that were bound there to Jerusalem, to be pun- ished. And as I was on my 6 *journey, and was come nigh to Damascus about noon, sud- denly there shone from heav- en a great light around me: and I fell to the ground, and т heard a voice saying to me, Saul, Saul, why do you per- secute "^ne? And I answered, 8 Who art thou, Lord? And he said to me, I am Jesus of Nazareth, whom you perse- cute. And they who were 9 - Avatedouumevos—avatoepo, to nourish, to bring up. In our country and currency, fo raise, raised up—a provin- cialism to be avoided. We raise live stock, and we raise families. We nourish children. We supply the means of support, of growth, and physical and mental development. JTemeiüevusvos has respect to his education, but avare- So«uwutvos to his physical development. While born at Tarsus, he was both brought up to manhood and educated in Jerusalem. i Tavtny тти odor, those of this way. It is with us, in this age and country, to say А is of “this way of SSS and B of “ that way of thinking.” These we regard as provincial- isms which should not have any place in the book which every man should read, and whose style must, more or less, enter into that of all who love to read it. Its formative influence is observed in all who make it a study. Azo. Favarov. The result, not the aim, as well observed by Grotius and Hackett. To persecute Christians to death, however irreligious, on the part of persecutors, is nevertheless a legible and conspicuous monument on their part, in attesta- tion of the value which they profess to cherish for true relieion. In the very act of persecution, all persecutors confess that true religion is of transcendent importance. And even infidels hate it, because it threatens eternal ruin to all those who oppose its claims and pretensions. To banish, to kill, or eyen to imprison any one for his faith, is a tribute paid to the faith which he professes, indicative of the impotency of those who war against it. No infidel can be a martyr in its proper sense. k Not “event,” exogevouny—was journeying. We say in our idiom, was on his journey. 1 Exeoe is, in our text, changed into zzesov. The former is an Alexandrian form. Hackett. m See ch. 9 : 4, note z. 148 ACTS OF THE APOSTLES. CHAP. XXII. KING JAMES’ VERSION. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go unto Damascus, and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Da- mascus. 12 And one Ananias, a de- vout man according to the law, having a good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his в Thy де фазу» ovx nzovoav. 7 CD f| Wakef, Wes., Penn, Murd., ЛаЛобитоб jot. Aapackov. coL TONTAL. ГА раско. x 74 > , Katotkovyvtay “Lovdaiwy, ЕЈ ГА QUTOV. GREEK TEXT. REVISED VERSION. ` » ^ . . . соу enol Ovres TO pev as éc- | with me, saw indeed the light, сарто Kai ¿upoßor é€yévovro: and were afraid: but they ` \ ` > » ^ 1 ‘тти бе форти ovK Ņkovoav той е not the "voice of = ab we Г 10 chrov dé, ТИ bhim that spake to me. And 10 5 , e NIU 5__|I said, What shall I do, Lord? топао коре; О дє kúpos єітє 3 Е GSS Sg es And the Lord said to me, a evov є! ; : pos MES У 8 a A an Arise, and go into Damascus; КАКЕ COL AGANIN" | and there it shall bertold*you Е chee d ov TETAKTOL! concerning all the things > S. = {25 де ovK €v- which are appointed you to 3 ` ^ / ^ N ВЛєтоу ато ths доётѕ Tov фотоѕ йо. And as I could not see 11 ekeivov, YXElpaywyovpevos ото for the splendor of that light, 2: 1 5 E rv gvvovrov pot, Або eis Да- І was led by the hand by 12 ?Avay(ag бе ті, those who uie with PUMA x » N > ` * P n a $ $, п 2 аур evoeBns ката Tov vopov, | me оаа о choc адас чири E Ananias, а °Пеуопё man ac- Ацо TEN cording to the law, well spok- ве ; SED X E , en of among all the Jews who Ia E eee PHE KaL euo Tas ЄТЄ dwelt there, came to me, and pot, Хаоол adeAde, avaBAerov. | stood, and said to me, Brother 13 Kayo avry тӯ epa. avéBAea eis oer iR yen ae and HESS A ` | the same hour I looked up о дє eimev à Е E , COM О cos upon Phim. And he said, The 14 тор rU Teva HE "npgosxcrpc- Gad offour-fathers dias iehosen сато сє yvõvat TO PeAnpa av- | чуоп, that you should know his preparavit te, he has prepared thee; by Beza, designavit te, Thompson have “hear;” Boothroyd has “distinctly heard.” In Hebrew usage it is often equivalent to understand and obey. And as they saw the light, we must suppose they heard; for why should one sense be paralyzed, and not the other? It is, therefore, more consonant, to employ the figura- tive sense, understand, than the literal, hear. Azovee some- times passes into o£ de. So we find it in Mark 14: 11. Robin- son's Greek Lex. This is a Hebraism very common in the gospels; to hear is to understand, and sometimes to obey, in Hebrew usage. See Gesenius. Kat eugofor eyevovto. Omitted by Ln., Tf; a probable omission by Gb. ° Kvoegns, not evÀ«g5s, is the true reading in this place. Hack., “ cum multis aliis.” P Not avaSiewor, as chap. 9: 12, but avapleya ғ1$ avtov, I looked up, upon him. a Пооғуғіоіаато оғ yrwrar.—aragoyerorsauar; found only here and in ch. 26:16. “Hath chosen thee,” com. ver., and in ch. 26. We have again in this book, ch. 10: 41, zrgozec- eotoveouc rendered “chosen before." These two words, zeoyerorSouae and zroozecgorovcouat, are not precise equivalents. Тһе former is rendered, in the Vul- gate, preordinavit te, has foreordained thee; by Erasmus, he has designed thee; by the Syriac, Arabic, and ZEthiopic, constituit te, he has constituted thee, or appointed you. Non gravate verto. *I do not with regret," says Edward Leigh, author of the “ Critica Sacra,” the sacred criticisms, on both Testaments, Hebrew and Greek, “translate лоогхекиоато, in this place, sumpsit te ut cognoscas voluntatem ejus, he has taken you, chosen you, or drawn you. By the Greek classic writers, asgovuar, representative of уло, may indicate, to choose, to claim, to elect. See Phil. 1: 22;2Thess, 2:1,3; Hebrews 11:25. Argeowas, eligo, is tantamount to “I have chosen thee.” Choosing rather to suffer affliction, com. ver. of Heb. 11 : 25. “ Chosen thee,” in this place, covers the whole area of this word, so far as we can trace its history in holy and classic writings. Teozergoroveouat, prius designor, Acts 10: 41. It is found nowhere else in holy writ; and here, in its participial form, лоо yeootovnusvots—the longest word in the Christian Serip- tures—a composite term of three words, лоо, ante, before ; xsi, hand, and тело, tendo, extendo, in its elements, Г before stretched out my hand ; tantamount, in miniature, to, 7 choose. The etymological history of the word choose, as given by Web- ster and Richardson, in its Anglo-Saxon origin, is: ceosan, сіѕат, chese, choice, anciently written chose; to cull out one thing before another; tantamount to eligo, elect, or choose out ACTS OF THE APOSTLES. CHAP. XXII. 149 KING JAMES’ VERSION. will, and see that Just One, and shouldest hear the voice of his mouth. 15 For thou shalt be his wit- ness unto all men of what thou hast seen and heard. 16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. 17 And it came to pass, that, when I was come again to Je- avrov P Ti uéAAets ; 3 ^ emlkaAceoapevos GREEK TEXT. тод, kal ideiv Tov Oíkaiov, Kal акодсои фор ёк тод aróparos Ore ёсу APTUS AUTO mpos Tavtas avOpoxrovs, àv éw- pakas Kal nkovoas. 7° avactas Ваттито kai втоћоосои TAs ашартіаѕ соо, , коріоо. ' 'Eyévero дЕ pot vro- , , € ` \ отрефати eis Lepovoadnp, Kat vpogevxonévov pov €v TQ (єр, REVISED VERSION. will and see that Just One, and hear the voice of his mouth. For you shall be his "witness to all men, of what you have seen and heard. And now why do you delay ? Arise, and be immersed, and wash away your sins, invok- ing the name of the *Lord. And when I returned to Je- 17 rusalem, even while I prayed 16 каї уду ` э/ ^ TO OVOp& TOU of. to prefer, to select from others of the same class, tribe, or condition. For some reason, from coesan, Saxon, up to wwp, to collect, select, or to choose, intimates a class from which, and a class to which, the person or thing to which preference is given, is assigned. Indeed, all this is implied and expressed in the word preference, which we have taken from the Romans of ancient pagan Rome. Preference, in its etymology and in our currency, is placing one thing or person before another. This appears equally true in creation, providence, moral gov- ernment, and in redemption. Tleoozergotoveoat, prius designor. But why the word yeto, hand! and that, too, as the central idea in the radix of this word! Its philosophy and philology is thus given by plenary authority. Greca тот dicta est a porrigindis digitis quo gestro suffragabatur olim populus. So Erasmus and Beza. In former or ancient times, the people gave their suffrage by stretching out their fingers; what we laconically call a shew of hands, or fingers. See Critica Sacra, ad verbum, г Ore eon uaotvs. Magrvs and wagrvg always have in them the full orbed idea of a witness. The slain witnesses have had the posthumous honor of having this word, almost if not altogether, appropriated to them. They constitute, in the minds of the multitude, the only martyrs. But it is a super- lative mistake. Paul and the original twelve were all martyrs, in its proper sense, from the day of Pentecost to the last verse, and to the last word of John at the close of the Apocalypse. All other martyrs, so called, are unworthy of the name, as used in the Christian Scriptures. Webster, in his Dictionary, says, “a martyr is one who by his death bears witness to the truth of the Gospel? This is true lexicographically, or in the cur- rency of English and other modern languages. But currency is not always gold; and, in this case, it is base coin. No one could be a witness of Christ's death, burial, resurrection, or ascension, who did not witness, or see, with his own eyes, these events; and this is precisely tantamount to saying, that no one could be a martyr on àny other testimony than on that of one, or more of his five senses. This is the reason why Paul was born out of due time, and never could have been a martyr, had not Jesus Christ visibly appeared to him, and so spoke that he both saw him, and heard his voice. Hence the declaration, you shall be his witness, or martyr to all men, of what you have seen and heard. We have here three imperatives in fact, and two in form. Ayaotas. This yerse is felicitously exegetically developed by Professor Hackett. We shall quote the whole of it: “ Avaotas stands opposed to weddess, that is, without delay. See on ch. 9 : 18. Baxtioas, be baptized ; or, with a stricter adherence to the form, have thyself baptized (De Wette), One of the uses of the middle voice is to express an act which a person procures another to perform for him. This is the only instance in which the verb occurs, in this voice, with reference to Christian baptism. “Kae azolovoat tas auaotias gov, and wash away your sins. This clause states a result of the immersion, in lan- guage derived from the nature of that ordinance. It answers Immersion is rep- resented as having this importance or efficacy because it is the sign of the repentanae and faith which are the conditions of salvation. Emıaleoaueros то отома avtov sup- plies, essentially, the place of exe tw ovouare Inoov Хоготоо, in ch. 2:38. See the note on that clause. Tov Kvg:ov, after ovoua, has much less support than avrov. It is rejected by Gb., Sch., Ln., Tf. The pronoun can refer only to Christ. Comp. ch. 9 : 14.” Prof. Hackett sustains the com. ver. of this verse. His words are: “This clause states a result of baptism in lan- guage derived from the nature of that ordinance. It answers to es apeow &uegruov, in Acts 2 : 38, 1. e., submit to the rite in order to be forgiven. In both passages baptism is rep- resented as having this importance or efficacy, because it is the sign of the repentance and faith, which are the conditions of this salvation.” See Hackett, 22 : 10. * Avastas Валио хог amohlvoae tas auaotias gov. to &s apeow &uagtiwv, in ch. 2: 38. ACTS OF THE APOSTLES. CHAP. XXII. a uS KING JAMES’ VERSION. rusalem, even while I prayed in the temple, I was in a trance; 18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testi- mony concerning me. 19 And I said, Lord, they know that I imprisoned, and beat in every synagogue them that believed on thee: 20 And when the blood of thy martyr Stephen was shed, I also was standing by, and con- senting unto his death, and kept the raiment of them that slew him. 21 And he said unto me, De- ne, part: for I will send thee far hence unto the Gentiles. 22 And they gave him au- dience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. GREEK TEXT. и , , , 18 ` уєиєсда pe ev exatace, 1? kai , ^ aX , , N {де avrov Àéyovra pot, Упеб- v 2 , cov каї e&edOe ev rayer €& “Тє- , , > d роса Ау“ блюти ov mapadeEov- ` ГА ^ Tal соо THY uaprvpíav epi éjoU. Орех 5 > > NUS) Kayo eirov, Куре, avroi eri- e 3 y y , OTavTal, OTL Eyw зити QvAakt- СА M A ov kal d€épwv катӣ Tas avva- ^ ^ , yeyas Tous moTevovTas emt сє 20 Kal ore e€exeiro то aipa Хтє- pávov ToU peapTupos gov, каї autos иль ёфєстоѕ kal ovvev- ^ ^ (d ^ бокфи TH avaipeme афтод, кої А A. [4 , ^ фоЛассоу Ta ipara тди áva- 7: Эр? 1 и / povvrov avrov. ^ Kai eime mpos , e з-у 3 Jlopevov, ort ую eis eOvn x ^ pakpav ебатовтеЛ@ ac. 22 » \ ЕД ^» , Hrxovoy дє ауто? dypt Tov- ^ И. Sie ` тоо Tov Лоуоо, кої emnpay THY ^ ^ , 5 Qoevyv avrav Aéyovres, Aipe 3 ^ ^ Lo N ^ , ато THS Ух TOv TOLOUTOV: OU ` ^ э N e 2 2: yap каб кор avrov би. 23 Kpav- . , \ > ^ ^ e , 93 And as they cried out, and | уабоутоу де avrGv, Kal purrovv- REVISED VERSION. in the temple, I was in a ‘trance; and beheld him say- 18 ing to me, Make haste, and go quickly out of Jerusalem; for they will not receive your testimony concerning me. And 19 I said, Lord, they know that Iimprisoned, and beat in every synagogue those who believed on thee: And when the blood 20 of Stephen thy "witness, was shed, I also was standing by consenting, and kept the rai- ment of them who slew him. And he said to me, Depart; 21 for I will send you out far *hence to the Gentiles. And they heard him up to 22 this word, and then raised their voices, and said, Away with such a fellow from the earth: for it is not fit that he should “Пуе. And as they 23 shouted, and threw up their *clothes, and cast dust into t Exzoraots. times in the N. T., ment, and twice astonishment. times indicates an ecstasy, or suspension of the senses. Literally, an ecstasy. This word occurs eight four times translated trance, twice amaze- Trance, in Luke’s style, four It was called, by the ancient Greeks, an apostle, or apostolos. Jesus Christ, the great captain of salvation, is called an apostle, rather the apostle, as well as the high priest of our religion, Heb. 3: 1; certain brethren, 2 Cor, 8 : 23, are called Epa- is such a paroxysm as suspends the action of all the senses for a time, and places the mind beyond the control of the physical laws of our being. Me accompanies уғрғо аг, though eyevero has the same logical subject. » See у. 15, note г. Tn avacgeoe omitted by Gb., Sch., Ln., Tf. ў E&amoorehho. Хтео, I send; ало, from me; e&, out; or, I send out from me. Azooredd@ whence алоото?оѕ, and whence azoorodn. This is a very peculiar word. It is first found in N. Test., Matt. 10:2; but it is of higher antiquity. It was used by the Greeks from a very high antiquity. It was first indicative of any one sent out with power, or au- thority—mittere cum potestate et autoritate aliqua. The captains of ships, long before the Christian era, were by the ancients called apostles. Chamier, quoted by Leigh, in his Crit. Sacra, says, “ Significat cursum navis dirigere et de dirigendis navibus disponere et constituere." Indeed, отодоѕ classem significat; hence the commander of a fleet, or navy the apostles of the churches—messengers, com. ver. phroditus is called an apostle of the church at Philippi. All persons commissioned by an individual, a city, a government, and sent with any message, or on any errand, is entitled to the full import and meaning of the word apostle. But those whom Jesus Christ himself educated, inspired, and commis- sioned, are the only apostles clothed with his authority, and entitled to all obedience, respect, and honor by all the disci- ples of the Lord Jesus Christ, emphatically himself called the apostle, as well as the high priest of our religion. E£amoottlho, I will send you out as an apostle. phrase cannot be exactly rendered in our language. w Azot tovtov tov Aoyov. This is specially definitive of the very word on the utterance of which he was interrupted. We have a similar instance of such definiteness in the narra- tive, in ch. 19:25. Ov yao хатхо» avrov Sry, for it was in- expedient, or, it was not fit that he should live. х "Purrovrvov та iuatia, “not throwing off their garments as a preparation for stoning Paul,” (Grotius, Hack.) being This ACTS OF THE APOSTLES. CHAP. XXII. KING JAMES’ VERSION. cast off their clothes, and threw dust into the air, 24 The chief captain com- manded him to be brought into the castle, and bade that he should be examined by scourg- ing; that he might know where- fore they cried so against him. 25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncon- demned 7 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest; for this man is a Roman. | 27 Then the chief captain |. came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And the chief captain an- swered, With a great sum ob- tained I this freedom. And Paul said, But I was free-born. 29 Then straightway they de- parted from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. 30 On the morrow, because he would have known the cer- 151 GREEK TEXT. е , ^ bl ‘папа, каї KOVLODTOV , , ` э 94 o. v BaAAovrOv eig TOv аєра, ~ єкє- 32% e , y Aevgev avrov о х:Марҳоѕ аує- ` b ^ сбои els THY TapeuBoAny, eirov и > £ NEN er пасти» averacerOar avTov, iva 3 ^ > ^ > , [r4 , emiyv@ дг Tv aitiay ovTOS ETE- z э ^ 25 e \ / $ovovv avrQ. os дє Tpoé- ^ ^ TELVEY QUTOV то ` TOP та ipaow, єітє троѕ TOV €GTOTA єкатоутарҳоу о Паблов, Li avOpwrov Po- paîov kal акатакритоу ёЁєстіу бий» паст (ел; *°’ Axovoas д 0 ékaróvrapxos, mpoaeAdov ат] у- ye^e TO хАархф Aéyov, "Ора ті реек по" 0 уар av- дротоѕ oros Popaíós M Просе\ёоу дё о XiAiapxos eimev avr, Ace pot, el ov “Popaios «i; ‘О 86 ефу, Nai. n `Атекр у TE 0 XtMapxos, ' Eyo полов kepaAatov THY TO- Мтєау TR TV exTnoapny. rO де Па?Лоѕ ёфт, ' Eyo 8€ каї ye- уелтиси. — 7 Eùbéws оду aré- сттса» ат ауто? oi uéAAovres avrov average. kai 0 XtXlapxos бе € p08 On; emcyvous ott Po- patos ёсті, Kal OTL HV avrov дє- дека. єсті. 30 r^ ©\ 2 , , Гу дє éravpiov ВооЛоџєроѕ ^ ` > ` `N А yvava. то аофаЛез, то ті катт- REVISED VERSION. the air, the chiliarch com- 24 manded him to be brought into the castle, and ordered that he should be examined that he might ascertain wherefore they cried by *scourging, t2 [o out against him. And as they : were binding him with *thongs, Paul said to the centurion who stood by, Isit lawful for you to scourge a man who is a Roman, and uncondemned? When the centurion heard that, he went and told the chiliarch, saying, Take *heed what you are about to do; for this man is a Roman. Then the chiliarch came, and 27 said to him, Tell me, are youa Roman? He said, Yes. And the chiliarch answered, With a great sum I obtained this citizenship; and Paul But I was born with it. immediately they from him who were about to have examined him; and the 28 said, Then departed chiliarch also was afraid after he knew that he was a Roman, and because he had bound him. On the next day, being de- 30 sirous to know with certainty now a prisoner—rather tossing them in a frenzied mood into the air—at the same time casting dust into the air. This is usually done by mobs and infuriate persons, to excite the pas- sions of those around them. TEO pilragyos—exshevosv—uaotiw averaleatac avrov, the chiliarch gave orders that he should be examined by scourg- ing. Such was Roman civilization compared with ours, or rather with Christian civilization. Еле», directing ; saying is too tame for such an oracle at such a time. ло is some- times represented by command, Luke 4:3; 9:54; 2 Cor. 4 : 6, etc. 2 Os де mooetewer avtov tots iuaow, “as they stretched him forth for the thongs,” De Wette, Meyer, Rob. Others say, “stretched him forth with the thongs,” consisting of a plu- rality. It would appear with those in use, according to law. This seems to be indicated by the fact that the chiliarch com- manded him to be unbound, as soon as he understood that he was a Roman citizen. Hack. Binding him as a prisoner was not illegal, but binding him for scourging was illegal, and, therefore, the centurion feared the law, and released Баг а “ Take heed,” lacks authority, and is rejected by Gb., and others. It is merely a supplement. The most approved one ing is simply, “What do you?” This man is a Roman! ACTS OF THE APOSTLES. CHAP. XXIII. KING JAMES’ VERSION. tainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their coun- cil to appear, and brought Paul down, and set him before them. CHAP. XXIII. Амр Paul, earnestly behold- ing the council, said, Men and brethren, I have lived in all good conscience before God un- til this day. 2 And the high priest Ananias commanded them that stood by him, to smite him on the mouth. 3 Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and command- est me to be smitten contrary to the law? 4 And they that stood by, ъ Arextoas ðe ó Поъдоѕ tw ovvedtov. oratory is well defined, and recommended in this case. GREEK TEXT. ^ ^ ^ > f. уорєтаг mapa TOv 'lovOatov, у. b ^ ^ ^ €Avgev avrOv amo TOV Secpor, № 1621 "d 2 ^ iN э Kal exeAevoev €AQeiv rovs аруџє- ^ e ^ , ЕЈ pelts каї оЛоу то gvvéOpiov aù- a ` ` ` ^ Tov’ Kat karayayov rov LlavAov y > > , ETTNOEV eig AUTOUS. CHAP. ` е т, ^ '"ATENIXAXN дє о Па?Аоѕ ^ Cy » TO сорєдріф eimev, Avdpes адєЛ- ` и ГА 3 ^ Qoi, eyo maon avverdnoe ayaby , ^ iy 7 пєтоћітєоџои TQ Oew axptı TAV- ^ € , ОКЕ \ 3 TNS TNS NUEPAS. О де apyu- NNUS / 23 АТА ^ peùs " Avavías éméra£e Tots mape- ^ => d ^ ст@ош QUTQ, типтер адтоб ^ , £ / € ^ то стора. ° тотє о llao)Xos L3 ^ 5 , Tpos avrov «ime, JUumrew сє , є ` ^ perAAe о Өєоѕ, ТОХЕ kekovia- ^ , peeves кой ov кабу kptvov pe ^ ` , ^ ката TOV VOLOV, кої TAapavopev , , e ` KeAevers pe TUTTETOaL; “ Oi дє XXIII. Earnestness in usque diem. REVISED VERSION. on what account he was ac- cused by the Jews, he loosed him from his bonds, and com- manded the chief priests and all their council to appear, and having brought down Paul, he placed him before them. CHAP. XXIIT. Ax» Paul, earnestly behold- ing the council, said, »Breth- ren, I have lived to God with all good conscience until this day. And the high priest Ananias commanded them who stood by him, to strike him on the mouth. Then Paul said to him, God will strike you, you whited wall: for do you sit to judge me ac- cording to the law, and com- mand me to be struck con- trary to the law? And they Ego optima gaudens conscientia voluntatis divine ad hunc Activum, zroAerever, et medium, zroZereveodat, AremSa, occulos in aliquem defigo, to fasten, to fix, with a piercing, penetrating gaze, the eyes upon a person or object. Something of excitement, or of intensity of feeling, is un- ambiguously indicated by Paul in his exordium on this occa- sion. There is much of argument and eloquence in a look. There is an all-puissant, all-subduing glance of the eye; and Paul, in his earnestness and point on this occasion, affords us a fine specimen of it. То вирЕдоир—вутедого», Sanhedrim council. Luke, in this single book, refers to it fourteen times, and once in his gospel. All the other writers in the N. T. refer to it only seven times. Its etymology is fully indicative of its distinctive character— ovr, together, edea, sedes—a sitting together. Moses and his seventy elders gave it a local habitation and a name, in both sacred and profane history. Хохедого», in Grecian history, indicates a council, a court—et locus in quem conveniunt senatores. Thesaurus Grece Lingue. Num. ch. 11; Deut. 27:1; 31:9; Ezekiel 8:11. In one acceptation of it, “ An assembly of prelates and doctors convened to regulate matters of discipline in Church affairs.” Looking in the face of the whole tribunal, he, with an intrepid countenance, affirms syo naon ovvednoce ayadn. notat rempublicam administrare, publicum in civitate munus administrare. "Thucyd. viii. 97. Kuin. vol. 3, p. 330. Con- science, in this case, is well defined. It is a judge, whose verdict upon our own acts, in thought, in volition, in word, or in action, creates within us pleasing or unpleasing asso- ciations or feelings, as contemplated in reference to a perfect law of perfect happiness, and an omniscient Judge. Luvednoee ayadn zxsmohesvuct. It is worthy of notice, that in some thirty-two occurrences of this word ovrecdnacs, in the Christian Scriptures, it is always, in com. ver., trans- lated conscience. Пойтеонае is found only twice, and лойтевие once, in the N. Test. Both words are, com. ver., translated conver- sation; the latter, literally, enfranchisement, or community. Greek Concordance of N. Test.; the former, * 7 have lived,” Acts 23 : 1; and Phil. 1: 27, conversation. But this is obsolete. Webster, “ familiar intercourse.” Behavior, in general, is intended ; and such was its currency at the date of the com. ver. The natural or syntactic order of this sentence is as fol- lows, and ought, in my judgment, to be preferred: * Brethren, I haye lived to God, with all good conscience, until this day.” ACTS OF THE APOSTLES. CHAP. XXIII. 153 KING JAMES’ VERSION. said, Revilest thou God’s high priest ? 5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. 6 But when Paul perceived that the one part were Saddu- cees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a dissension between pels како. рори. GREEK TEXT. ^ 5 ^ э , тарєст®тє єітоу, Tov арҳгєрќа ^ ^ ^ у Tov Oeo) AoiQopets; ° ” Egy тє ^ / 6 Пабло, Обк деу адеАфої, , Ore €oTiv &pyiepeUs" уёураттои ЈА ^ ^ yap, -Apxovra то? Лао? сор ovK N ^ 5 Tvovs 8€ о Паб- x А Лоу Оті TO Ev uépos éa ri Laddov- r ^ ЫГА Г katov, TO дє єтєроу Фарісаіоюу, и 3 ^ ГА 2/ екраёеи ev TO соуєдріф, Avdpes , N > \ al > адєЛфої, eyo Форітаїоѕ єіш, eN vios QOapicatov: , ^ ` каї ауастасєоѕ VEKPOV €yo крі- ^ ` ^ 7 Тобто 06 адтоб AaAj- , ^ сарто, €yévero стаси Tov Pa- REVISED VERSION. who stood by, said, Do you revile God's “high priest? Then said Paul, «Г knew not, 5 brethren, that he was the high priest; for it is written, You shall not speak evil of the ruler of your people. But when Paul perceived 6 that the one part were Saddu- cees, and the other Pharisees, he eried out in the council, Breth- ren, I am a *Pharisee, the son of a Pharisee: ‘concerning a hope and a resurrection of the dead I am now judged. And 7 when he had so said, there cepi €Azidos с O аоугғоға tov Osov, pontificem, qui jussu et auctoritate Dei agit, vicem Dei gerit. Conviciis proscindere. Kuin. The high priest Ananias, not the Annas or Ananus named 4:6; Luke 3 : 2; John 18 : 15. “He, unquestionably,” says Winer, “is the son of Nebed:eus, who obtained the office of high priest under procurator Tiberius Alexander, д. р. 48, the immediate successor of Camidus or Camithus.” (Josep. Ant. 20:5, 2. Hack.) A pontiff, who by the command and authority of God acts for God, most certainly stands in his place; and we must approach to God and commune with God through him, while through him God communes with us. Such a dignitary is not to be contemned. Ovx noew adehpot, OTL EOTWW AQYLEQEVS. These words have long been in debate. Cameranus, Marnixius, Thiessius and Heinrichius regard these words as used ironically ; equivalent to, that he did not execute the office. Others interpret them, that he did not acknowledge him to be high priest, but as usurping this dignity. But, as well observed by others, if the apostle did not wish this dignity to enure to him, he would not have said that he did not know. Оох уда», but rather ovz orða tovtov agytegea. I do not know, or acknow- ledge, this person as high priest of this people. Kuin. Ananias had been dispossessed of this office, and Jonathan raised to that dignity. On the death of Jonathan, it con- tinued for some time vacant; and, in this interval, Ananias. undertook to fill it, but without proper authority. Boothr. “Twas not aware that he was the high priest,” Ovz dew ote eotw aoztegevs, cannot be fairly translated, Г do not acknowledge him to be high priest. Nor is it probable that Paul would enter into a discussion of the legality of his claim. He simply declares his own ignorance of the fact, haying been some time absent from the country. He, however, apologizes for his charge or allegation of hypocrisy, and more especially as Ananias was, at least, a magistrate in authority. 3 “I did not know.” This might not be literally true, and yet, in the Hebrew license of this verb, it was true. It is equivalent, in Hebrew currency, to perceive, to know, to make known, to acknowledge, and to consider. At the moment the idea of the judge, absorbed the idea of the high priest, so that Paul did not consider, or regard him as acting the high priest but the civil judge. * *T am a Pharisee,” was true, in one sense, so far as he was the son of a Pharisee. But this is an oratorical argument, on the principle—Divide and conquer. It was as lawful as rhetorical. f ПЕС elaidos хаг AVAOTAGEDMS VEZOWV eyw ZOWWOUAL, de spe ct resurrectione mortuorum ego in judicium vocor. Beza, Biblia Sacra, I. Tremellio et Francisco Junio, London. 1581. Literally, according to the text, concerning a hope and a resurrection of the dead, I am judged. “ Concern- ing the hope,” Boothr., Wakefield. They supply the. “ For hope’s sake and a resurrection of the dead,’ Meyer, De Wette. Or, by Hendiadys, “the hope of the resurrection,” Kuin., Ols., quoted by Hack. “For a hope even of a resur- rection of the dead," Thomp. “The hope and resurrection of the dead,” Dodd. “The hope of a resurrection,” Penn. So many theories of the resurrection of the dead, extant and obsolete, we prefer to be strictly literal. Hence, according to Bagster’s Improved and Corrected Text, we render it, “ con- cerning à hope and a resurrection of the dead I am now judged.” Other reasons give to this an importance greater than the then existing controversy between the Pharisees and the Sadducees. Instead of Pagsoatov, Dagioaioy is regarded as a better reading by Ln., ТЁ, Gb. ACTS OF THE APOSTLES. CHAP. XXIII. KING JAMES’ VERSION. the Pharisées and the Saddu- cees: and the multitude was di- vided. S For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Phari- sees confess both. 9 And there arose a great cry: and the seribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God. 10 And when there arose a , vat арастаси, €A&AÀggev avr cou Xapev. € Yraows, insurrection, sedition, dissension, uproar, stand- ing. Such is the whole currency of об, in N. Test. Its usual representatives in the N. Test. are: rend, divide, open, break. It is, with one exception, only found in the historical books. In Hebrews, ch. 9: 8, it is literally and properly rendered standing ; because, applied to the tabernacle, in- dicating its mere continuance; literally, having a standing. This word is a valuable monument of the fact, that often the subject and the context must decide the sense or meaning of a word, especially when it has a liberal currency. в Муде ayyelov unte mvevua, are often represented by neque, neither, but when, as here, in conjunction, in one member of a sentence, they stand to each other as neither and nor, in our vernacular. But in certain cases, as in the one before us, when preceded by a negative absolute, we extend it to the whole category—no resurrection, no angel, no spirit. Мид adds a second denial to the first, SEE итте expands this denial into its parts. See Matt. 5: 34, 35, 36, Hack., Winer, Stuart. Here are four specifications. Ta aupotega, both. Yet there аге three specifications of the Sadducean infidelity—araoraots, ayyehos, mvevua, no Te- surrection, nor angel, nor spirit. Boothroyd gets out of this grammatical difficulty by translating it, “no resurrection nor angel or spirit. Also Hack. But Penn has it, “there is no resurrection, nor angel, nor spirit;” and instead of “the Pharisees confess both,” he gives it, “confess all these.” This difficulty has occurred to many thinkers. It occurred to Chrysostom. But it is found in the oldest Greek poets and philosophers. Hence Kuincel decides * vocabulum cuporeoa de duobus usurpari solet, sed tria nominata sunt, que Saddu- cci infelicitata esse dicuntur, tenendum igilur est augovegov etiam de pluribus dici." Chrysostomus, vol. 3, p. 534. It is, indeed, found in Homer's Odys. 15. 78, аифотеоо», xvüos te хаг пуда, хаг ovecag. We regard it as indicative of only two distinct ideas, giving two specifications of the GREEK TEXT. pucaíov kal tov Laddovkaiov, ` 3 , ^ ^ kai eaxtar то TANOOs. ^ y \ ` 5 Sovkaior реу yap A€yovat ил) ei- V ^ ^ wor pyte пуебра` Dapioaior дє opo- ^ ` , Aoyovar Ta аифотера. ` ^ и new , дє Kpavyn peyan: ka avatav- TES OL ypapqar es TOU иероиз TOV Papiraiov биерахото A€yovres, Ovócv kakóv evpickopey év TO э (a , аудротф TovT@ ? ПоЛАӯѕ 86 ye- REVISED VERSION. arose a “dissension between the Pharisees and the Sadducees; and the multitude was divid- ed. For the Sadducees say 8 that there is no resurrection nor angel, nor spirit; but the Pharisees confess "both. And 9 there arose a great clamor ; and the scribes who were of the Pharisees’ party arose, and strove, saying, We find no evil in this man: but, if an angel or spirit spoke to him,—' And when there arose 10 8 Хад- итде ayyedov 923577. €yevero ЕЁ O€ туебиа 7 dyyeAos, ш) second—angel and spirit—as representative of a future state —and a spiritual universe—a literal resurrection, and a literal spiritual universe, both which were denied by the Sadducees, and aflirmed by the Pharisees. Ta augorega—Prof. Hackett has it, according to the above analysis, “а resurrection, and the reality of spiritual existences, whether angels, or the souls of the departed.” There yet appears a cloud in the horizon of many on the true analysis of man, as to the true constitu- ency of man. Man, in Holy Writ, is contemplated as a minia- ture trinity in his nature, the “likest image” of God in the universe. Hence the grand reason for his redemption. The word angel necessarily denotes no personality in the uni- verse. It is essentially and exclusively an official name. It applies to men, winds, lightnings, pestilence. These are scripturally called God's angels, Psalm 78 : 49. It is applied to men—eyen the spies, entertained by the innkeeper Rahab, are called angels, James 2: 25. Acts 12:15. Fire and lightning are God's angels, Heb. 1: 7. They are called ministering spirits, officially. They are in nature spirits, but in office and employment ministers. Man has a body, a house. He has also a wvyy, a soul, a life animal. Не has also а лрериа, а spirit. These three make one man. 1 Thess. 5:23. To draw the lines of distinction, though somewhat palpable, is not a task to be undertaken here. We can only say that the spirit is from God; the animal soul is the seat and centre of the animal instincts. In the lapsus of humanity it predominates over the spirit, the reason and conscience of man. Hence the necessity of a spiritual new birth. That which is born of the flesh is /lesh, and that which is born of the spirit is spirit. i Ог yoauparers. The Saddovxacoe usv and the Pagioaror de stand in contraposition; hence we haye avaorayres ог yoaumaters, and hence the xeavyn ueyaln, the great clamor and the favor shown to the apostles by the Pharisees, because of their more cogent evidence of a resurrection in the asser- ACTS OF THE APOSTLES. CHAP. XXIII. KING JAMES’ VERSION. great dissension, the chief cap- tain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring Aim into the castle. 11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Je- rusalem, so must thou bear wit- ness also at Rome. 12 And when it was day, cer- tain of the Jews banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul. 13 And they were more than GREEK TEXT. џошётѕ oTacews, evAaBnOels 6 xtMapxos py діастасдў o Па?- Лоѕ ÚT a)TÓV, €kÉAevae то OTPA- revua катаВа» apmacae афтоду ёк ёсоо avTOv, @ує тє elg ти пароля. И ТИ 86 movon vvkri єті- стаў AUTÓ 0 KU plos eire, Odpae Iate os yàp диерарторо та тєрї об eis “Герооа р, ойто сє дє: b eis Pour paprvpij- 7 P'evouérgs. де мера, zoujcavrés ties TOv Tovõaiœwv à соустрофт», дуедєратита» éav- Tovs, A€youres wire фауєу wire mev ews ov атоктєір@сі TOV lla)Xov: 13 $joav O6 тАєіооѕ gut. REVISED VERSION. a great dissension, the chili- arch, fearing that Paul would have been pulled in pieces by them, commanded the soldiery to go down, and take him by force from among them, and to bring him into the castle. And the night following, the Lord stood by him, №: Т Take courage, for as you have testified of me in Jeru- salem, so must you also bear «testimony in Rome. And when it was day, the 12 Jews, having formed a !combi- nation, bound themselves un- der a curse, saying, that they would neither eat nor drink, till they had killed Paul: and 13 A 1 tion of the real eveazea«s vov vezgov, in the case and person of the Lord Jesus. The literal resurrection of the dead, in the person of the son of Mary and the son of God, was the omnipotent argument, wielded with irresistable power by the ' eye-witnesses of the fact, against Sadduceeism and every form of materialism and infidelity which any form of philosophy, falsely so called, has ever obtruded upon mankind. Му Osouayousr is, we think, justly repudiated by Gb., Sch., Ln. and Tf. It is nowhere else found in the Christian Scriptures. We have J'ou«yos once only in the Christian Scriptures, Acts 5 : 39; but the verb deouazew never, but in this place ; and that, without adequate evidence, from ancient manuscripts or versions. While Bagster’s text retains, “let us not fight against God,” it must be conceded that it is without satisfactory authority. Sundry critics repudiate it, and the evidences are against it. ) Evlagntecs is somewhat of doubtful authority in this place; for which, фо ғи is substituted by Ln., but by Gb. regarded as not so strongly supported. We, therefore, give our suffrage for evades, and retain the com. ver. x avle, deservedly, as we think, is repudiated by Gb., Ln. Tf, Sch. Acewaotvew, 2d per. sing. Ist aor. mid., from беаиаотоооциие, etiam atque etiam obtestor. You must again and again witness for me. “So must thou testify," Boothr., Wes. “So thou must bear witness,’ Thomp. “So must thou bear testimony,” Penn. “So also art thou to testify,” Мага. “So must thou also testify,” Wake. “So shall thou also bear testimony,” Dodd. Sic et oportet etiam Rome testificare— Beza—So it behooves you also to bear witness at Rome. Atauagrvgouct is, etymologically, more than waetvge@— couar, yet are they frequently represented by the same word, in the com. yer, as well as in others. Тһе prefix dca to uagtvoew, extends, or intensifies, its value or import. It is more continuative in its operations and activities. It is clumsily expressed by thoroughly testify, or fully or completely testify. Yet this is only expressive of its full signification. This is one of the cases, or instances, wherein the Greek language excels our language. In this case, it contemplates a continuous effort. | For tives vov lovómwov ovoteogny, are substituted ov- отоофт» ot Iovdaoe by Gb., Ln., Sch., Tf. “Some of the Jews combined together and bound themselves under a curse, saying: that they would neither eat nor drink till they had killed Paul.” Boothr. * Certain of the Jews banded together and bound themselves under a curse.? concursus, seditio, Arabs bene, seditio. Tumul- ut ооотог- 5070097, tuarium enim et seditionum concursum significat: pey est populum factiose cogere—sie ovorgogy est factiosus ceeptus. Crit. Sacra, in loco. So the Septuagint, on Judges 14:8, оъотоофу тоо haov—is, seditio coilio populi. Hence they use it for conjuratione, “wp, оъотаонз, a confederacy, а conspiracy. The Romans, in their patriotic mood, would say, on any ominous movement of conspirators, Qui rempub- licam vult salvam esse me sequatur. Such was the overages, the gvvwuooia, of the Greeks. “Having formed a combina- tion," Mey., Rob., Hack. This combination, literally, said, * We anathematize our- selves that we will neither eat nor drink till we have killed Paul.” - KING JAMES’ VERSION. forty which had made this con- spiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye with the council signify to the chief cap- tain, that he bring him down unto you to-morrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. 16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17 Then Paul called one of the centurions unto Aim, and said, Bring this young man unto the chief captain; for he hath a certain thing to tell him. 18 So he took him, and brought Aim to the chief cap- tain, and said, Paul the prisoner called me unto Az», and prayed me to bring this young man GREEK TEXT. тєссаракоута ol TavTnY THY G'UVOJOG lav memoujkóres" М oj- TWES mpooedOovres TOLS &рҳиє- pedot каї rois прєсВотєроіѕ ei- тор, AvaOépnari арєдєратіташєру EavTovs, итдєџоѕ yevaacÜat ews ob amokteivopev tov llaUXov. 15 уду обу vpeis eppavicare TQ XM px giv TO cvveüpio, 0 omes aŭpiov aùròv KaTayayn pos бий, as mehAovtas діаушоскєш акриВеотеро» та тері avroð" pets д, тро TOU ёууѓсош айтор, єтоціо! ёсуиєу TOD avehew avrov. 15" Axovoas 66 0 vios THs адєА- dns Lavrov то €veOpov, Tapa- yevomevos kai єісєАбоу eis THY TrapenBoAny, amnyyeire TQ Tav- Ле mpoqaAcadpevos де о Паблов ёа rv ékarovrapxov, €», Tov veavíay TOUTOV árd- yaye Tpós Tov xAiapxor: EXEL yap TL ama yet avro. 18 0) pev оду TapadaBov avrov nyaye троѕ Tov xtAlapxov, Kai фус, “О дєтшоѕ ПабАоз проскаћє- CALEVOS je NPOTNTE, тобтор TOV ACTS OF THE APOSTLES. CHAP. XXIII. REVISED VERSION. there were more than forty who had formed this con- spiracy. And they went to the chief priest and elders, and said, We have bound our- selves under a great "curse, that we will eat nothing till we have slain Paul. Now, therefore, you with the "coun- cil, signify to the chiliarch that he bring him down to you to- morrow, as though you would inquire something more exact- ly concerning him: and we, before he can come near, will be ready to kill him. And when Paul's sister's son heard of the ambush, he went and entered into the castle, and told Paul. Then Paul called one of the *cen- turions to him, and said, Bring this young man to the chili- arch; for he has a certain thing to tell him. And so he took him, and brought him to the chiliarch, and says, Paul the гризопег called me to m Avedeuationuey Eavtous. as explained, v. 13, ovrex«ootar zteztotzores, conjuratio. The reflexive of the third person (as in y. 12) Saer., in loco. may follow a subject of the first or second person. Greek Gram. and Buttman; Hackett. We have cursed ourselves— Crit. ver. Kuhner’s tum—John 8: m [m Xihiaozy ovv tø ovvedoevp—ythiagyos, seventeen times occurring in this book, always rendered chief captain. Com. The chiliarch, often called a tribune, had, as his name indicates, the command of a thousand men. "Tribunus mili- 12—vertendum fuit przfectus cohortis. A for so the п Nuvedocm—ovvedoror, consessus, always, in N. Test., trans- lated council. Com. ver.,—it was called the court of fhe seventy and two, and was held only in Jerusalem ; from which the Jews retained this word, calling the judges the Sanhe- drim. None might appeal to any other. Num. 11 : 26. Critica Sacra. Synagogues are ecclesiastic conventions. Synedria are conventions of civil judges, more frequently alluded to, and named, in this book of Acts, than in all the other Christian Scriptures, but never once applied to any Christian assembly, summoned or convened for any act of Christian discipline, legislation, or judgment. It always refers to a pagan or a Jewish institution; never to any Christian assembly. military tribune, called the prefect of a cohort ; Latins called him whom the Greeks called a chiliarch. But adds Crit. Sacra, a tribune is he who presides over a legion. These, among the Jews, were called chiliarchs. Grotius, Leigh. о Eva vov ixacovragz@v—trov avehew depends on ғтогиог as a genitive construction. Hack. rendered centurion ; because, in fact, he was the captain or commander of one hundred men; and such is its etymolog Ехатартаодоѕ is often PO Seaucos indicates that Paul was still a prisoner, and that by a chain. The Roman custom was to attach the chain, on the person of the prisoner, to the arm of a Roman soldier. ACTS KING JAMES’ VERSION. unto thee, who hath something to say unto thee. 19 Then the chief captain took him by the hand and went with him aside privately, and asked him, What is that thou hast to tell me? 20 And he said, The Jews have agreed to desire thee, that thou wouldest bring down Paul to-morrow into the council, as though they would inquire some- what of him more perfectly. 21 But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound them- selves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, Sce thou tell no man that thou hast shewed these things to me. 23 And he ealled unto hin two centurions, saying, ready two hundred soldiers to go to Cesarea, and horsemen threescore and ten, and spear- men two hundred, at the third hour of the night; 94 And provide them. beasts, that they may set Paul on, and bring him safe unto Felix the governor. Make |“ , | TOS“ OF THE APOSTLES. CHAP. XXIII. 157 GREEK TEXT. , > ^ / Ed ^ veaviay ayayew проѕ сє, exovra ^ LA > , tt AaAjaat oa. 1 ’ EziAafo- M ^ ` > ^ HEVOS, дє TIS XELPOS avroU 0 ҳи- , ` у Alapxos, kai avaxwpnoas кат 7 , > , P. A y iðiav érvvOavero, Ti сти 0 exes E ^ , ‘> ^ атаууєАаї por; °? Hime 08, с? e > ^ , ^ Отг ot Tovóato, avveÜevro To) 5 ^ , © ` врет ой TE, OTOS QÜPLOV Eis TO , , ` ^ ovvedpioy Katayayns tov Паб- е , / 5 , Лор, ws j.eAXovres TL &kpueorre- , ^ pov muvOaverOat epi avro. * 5 ^ ^ ^ ? gb оду p тесбђѕ avrois з , ` SON 3 Ao €veÓpevovgt уар avTOv её aUT@V avdpes mAelous тєссаракоџта, Отис буедеиатистах Eavrous pyre jeyetv pte mev ews об ГА ^ aveAwow avrov: каї иду ЕтоциоЕ д № ` ^ eut TPOTOEXOPLEVOL THY ато TOU 3 s 22 e и 5 erayyediav. О мер оди Хе , ^ Aíxpxos améAvoe TOv veavíav, mapayyethas pndevi ёкЛаЛ са, OTL табта ёефалоаѕ Tpos Le. 23 Kai mpookarecapevos дуо ` ^ ГА 5 TWAS TOV ékarovT&pxow ETEV, и , Eromacate стротідтаѕ диако- e ^ 0405, ortos пореидфочль ёоѕ , e ^ , Kauwapetas, kal ines єВдора)- ГА корта, Kat дєб:оЛаВооѕ діако- EEN ГА e ^ cíovs, ато трітѕ opas THS VUK- , ГА ^* ктуу тє парастос, 3 , ^ ^ iva emiBiBacavres rov lla)Aov , x , ` дасососі mpos Dyka Tov REVISED VERSION. him, and requested me to bring this young man to you. Then 19 the chiliarch took him by the hand, and went with him aside privately, and asked him, What is that you have to say to me? And he said, The Jews have agreed to request you, that you would bring down Paul to-morrow into the council, as though they would inquire something about him more perfectly. But do not you yield to them: for there lie in wait for him more than forty men of them, who have bound themselves with an oath, that they will neither eat nor drink till they have killed him; and now are they ready, slooking for the promise from you. So the chiliarch let: the young man depart, and charged him, Tell no person that you have showed these things to me. And he eall- ed to him some two of the rcenturions, saying, Make rea- dy two hundred soldiers, and seventy horsemen, and two hundred spearmen, to go to Cesarea, at the third hour of the night; and let them pro- vide beasts on which they may place Paul, and bring him sate to Felix the governor. And he 25 20 n2 t2 bo e 3 Пооодехошенов tyyv—exayyehvav—Looking for, expecting, No word, of the same frequency wailing for—the promise. be doubtful whether two or more; but two, at least. joined with numerals, renders them indefinite. Tis, So Winer, of occurrence in this book, is more uniformly represented by one word than this is—by the word promise. Its only ex- ception is found, I. John 1: 5, in the word message; and in this case alone does it extend beyónd one idea. А message, indeed, generally, in the evangelical economy, is a promise. A message, however, is more general, including a promise, or a threatening. In John’s first epistle, it indicates an annun- ciation or message, and not simply a promise. г 2400 twas tov éxatovtagyov—tıs is indefinite—it may Kuinoel, Hack., Stuart, etc., regard it. Ack:olaBovs “occurs only here, and in two obscure writers of the iron age. Its meaning is a riddle,” De Wette. The proposed explanations are these: zregegvAezes, military lictors who guarded prisoners ; so called from their taking the right- hand side (Suid., Beza, Kuinoel). Lancers (Vulg., Eng. ver.), a species of light-armed troops (Meyer), since they are men- tioned once in connection with archers and peltasts. Codex A reads, 9e£&ogoAovs. Jaculantes dextra. Syr., Hack. ACTS OF THE APOSTLES. CHAP. XXIII. KING JAMES’ VERSION. 25 And he wrote a letter after this manner: 26 Claudius Lysias, unto the most excellent governor Felix, sendeth greeting. 27 This man was taken of the Jews, and should have been kill- ed of them: then came I with an army, and rescued him, hay- ing understood that he was a Roman. 28 And when I would have known the cause wherefore they accused him, I brought him forth into their council : 29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death, or of bonds. 30 And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also, to say before thee what they had against him. |> Farewell. 31 Then the soldiers, as it was commanded them, took Paul, * Tleoveyovouy tov vvzOY TOVTOV. line.” ensample, pattern, in com. yer. “Containing this out- Tuxos, represented by print, figure, fashion, example, Proprie significat notam in- GREEK TEXT. üyeuóve: * * ураүоѕ ema Tov Tepiéxovoav Tov TÜTOV тодтор" 6 KAavótos Avolas TQ крат: oro nyewove Фиумк Харе. "Tov avdpa тодтоу vàng- Oévra 0то rov 'lovOatov, koi pedAovTa ауоирєіс дои vr. avTGv, €migTüe оду TQ OTpaTEvpaTe ебеЛоџти avrov, pabov On “Popatos ёст. 28 Bovàopevos дё yvàvat ти airíav Oi Hv ёрєк- adovy avTd, KaTnyayov адтор eis то ovvedprov avrav: * op «бро» €yKaovpevov тері NTN- Шатору тоб vópov атр, pndev дё аёору Üav&rov 1) cov èy- kAyua éxovra. * pmvvÜetans дє рог éziffovAs eis Tov avdpa pédAew eoecOa ото тёри Tov- daiwy, é£avrijs Tempa про; сє, параууєЛаѕ Kal Tois Karn yopols A€yew та Tpos аўто» еп об. " Eppooo. 1 Oi pev оду arpariórat, ката то ÖLATETAYHÉVOV ато, had against him. Farewell.” REVISED VERSION. wrote a letter after this *man- ner: Claudius Lysias, to the most excellent governor Felix, sends greeting. This man was taken by the Jews, and was about to be killed by them; but I came with the soldiery, and rescued him, having learn- ed that he was a Roman. And when I wished to know the cause for which they ac- cused him, I brought him forth into their council: and found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death, or of bonds. And when it was told me how the Jews laid wait for the man, I sent him :im- mediately to you, and gave commandment to his accusers also, to say before you what they had against him. Fare- well. Then the soldiers, as it was commanded them, took Paul, Booth. 26 27 30 51 “But having been informed of a plot laid against the man by the Jews.” Wake. * And when it was shown me that an ambush was about to * But when it was sculptam pulsatione. t Меле, omitted by Ln. Yro tæv Тоздашою, omitted by Ln. and Tf. To weddecy eoeotor, Kuin. objects, as an anacoluthon, indicating a want of sequence, not correspondent with the remainder of the sentence; and, therefore, should be written шуо uehlovons eocatar, Or umvoDtvros де woi—exifoviny шее овоог. “The writer falls out of his construction here. He says unrvudecons at the beginning of the sentence, as if he would have added туз 24/000); but; in the progress of the thought, adds кее, as if he had commenced with uyrvaerror ... The idea of the thing disclosed, yields to that of the persons who disclose it. Hack. “And when it was made known to me that the Jews laid wait for the man, I sent him immediately to you, and commanded his accusers also to say before you what they 20%. be laid for the man by the Jews.” Wes. signified to me that an ambush would be laid by the Jews.” Dodd. “But receiving intelligence of a plot against the man which the Jews were in act to execute.” Thomp. “ Jndicatis autem mihi insidiis que а Jud«is ei struerentur, statim eum ad te misi, et accusatoribus ejus precepi, ut accusationes suas coram te proferrent.” Kuin. “Quum autem mihi indicatum esset insidias huic viro factum iri а Judæis eo ipso momento misi eum ad te: et denuntiayi quoque accusatoribus ut que habent adversus eum dicant apud te. Vale.” This we presume to be a full expression of the original text, and would render it: But soon as it was indicated to me that an ambush was about to be laid by the Jews, against this man, I immediately sent him to you, having given orders to his accu- sers to slate to you whatsoever they have against him.” Eééwoo. Farewell. Om., Ln., Tf. ACTS OF THE APOSTLES. CHAP. XXIV. 159 KING JAMES’ VERSION. and brought him by night to Antipatris. 32 On the morrow they left the horsemen to go with him, and returned to the castle: 33 Who, when they came to Cesarea, and delivered the epistle to the governor, presented Paul also before him. 34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod’s judgment- hall. CHAP. XXIV. Амр after five days, Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done a Eagavtes tovs inmets, having left or permitted the horse- men to go with him, they returned to the castle; relictis equitalibus qui cum eo irent, reversi sunt in castra. For mogevesda, алғоҳғоћаг is substituted by Ln., thought probable by Gb. У O пугио» is repudiated by Gb., Sch., Ln., Tf. It is, how- ever, an appropriate supplement. Елғоотџоас, х. т. À., having This suggests his profession asked from what province he is. of being a Roman citizen. w diaxovoouae gov. х Ey vo лоситооир тоо Howdov, in Herod's pretorium. JI will hear you fully. GREEK TEXT. , ^ ^ v avaAaBovres tov Пабло», wya- ` ^ ` > ^ > yov дик THs vuKTOs єіѕ THY Áv- Ё, 32 Gos! \ 3 ГА титатріда. т] дє émavpiov 7 ^ ^ ГА єасаутєѕ TOUS Urets mopeveo бо ` = , < суу avto, vréorpepav eis THY , тарєиВо№ђи" 33 otrwes єісєэ- , э ` > , ` Govres cis тру Коивареаи, кой э , ` 3 ` ^ арадоитє THY ÉmiwToÀyv TØ e Ц , XN NYELOVL, парєсттсау каї TOV ^ ^ ` Пабло» aùr. 3 avayvovs 6 е ^ , 3 0 yepov, kal єтєрот)саѕ єк , 3 , , Tolas émapxías вот, Kat muĝo- e ^ pevos ore ато KiAtkias, 3 Aa- , , y er ` e Kovoomat соо, ey, orav kal oi , , катууороё соо тптарауєуоитои. > , , 3 ` 3 ^ -EkéAevaé тє avrov €v TQ прош , ^ e и P торф ToU Hpwdov dQvAacoe- olat. CHAP. МЕТА де mévre 7 мерах ка- твт 0 dpxcepeds "Арал, мета TOV mpeoBurepov каї propos T epTvAAov TWOS, oirwes бефа- ади up 7уєцои катӣ Tov Tav- Лор. 2 eXnBévros 0€ адтоб, Üp- £aro каттуоре» ó TéprvAAos Aéyov, ? HloAAgs eip5vgs тоу- ГА ^ xavovres dua стод, kal ka T0pÓc- XXIV. Beza. Tf., and сиѕе. temple, уу. 5, 6. read д:009ошато», REVISED VERSION. and brought him by night to Antipatris; and on the mor- 32 row they left the horsemen to go with him "(and returned to the castle): came to Cesarea, and delivered the epistle to the governor, who, when they 33 presented Paul also before him. And when the governor 34 had read the letter, he asked of what province he was.* And when he understood that he was of Cilicia, he said, I will hear 35 you, "when your aecusers are also come. And he command- ed him to be kept under guard in the »pretorium of Herod. CHAP. XXIV. Now after*five days, Ana- 1 nias the high priest came down to Cesarea with the elders, and with a certain ora- tor named Tertullus, who ap- peared before the governor against Paul. And when he 2 was called, Tertullus *proceed- ed to accuse him, saying, See- ing that through you we enjoy much ‘peace, and that many * Mera de терте juegas, post quinque dies advenit Ananias, potius die quinto—on the fifth day, Kuin. dorfius, Rosenmiillerus count these days from the captivity of Paul in Jerusalem, as cited by Kuin., in which view Meyer, De Wette, and Hackett agree. Michaelis, Din- P Нобато xatnyogew, began to accuse, or, proceeded 10 ac- Tertullus instituted, if not in form, in fact, three dis- tinct counts, or charges—sedition, heresy, profanation of the Instead of xatogPmuatwy, some copies which reading Grotius, Griesbach, and Valckenarius approve. Kuin. The residence of the Roman procurators. А palace built by him at Czsarea; then occupied as the residence of Roman procurators. Hack. с 70015 econyys, * much peace,” rather than “ great quiet- ness;” “many worthy deeds,” rather than “very worthy deeds.” 160 \ KING JAMES’ VERSION. unto this nation by thy provi- dence, 3 We accept i always, and in all places, most noble Felix, with all thankfulness. GREEK TEXT. и, и ^ », , prov yiwopévov TQ Ever торте ` E ^ , бий. THs ONS Mpovolas парт тє кой таутаҳо?, атодеҳореба, крітісте DINE, ПЕТЯ más “ta 02 ACTS OF THE APOSTLES. CHAP. XXIV. REVISED VERSION. very worthy ?deeds are done this nation through your prudent administration; we receive it in every way, and *every where, most 'noble Fe- 4 Notwithstanding, that I be not further tedious unto thee, I pray thee, that thou wouldest hear us of thy clemency a few words. 5 For we have found this man а pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes: 6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law: evxapiaTías. ^95 , 07) €TLELKELG.. t ареста" TÀelóv сє вукопто, паракал® koral сє NUV cvvrónos TH ? ebpóvres yàp тор &vÓpa тобтор М№оцибу, kai kivo- бита aT&civ mâs. Tots Lovdators TOUS катӣ Uo oiKovpevny, пре- тоотаттр тє os rov Ni абораіоу 5 òs каї ereipace BeBnA@oat, òv kal èk- parnoaupev kal ката TOV тиєтє- pov vopov nOeAnoapey kpivew. p) ет lix, with all thankfulness. But 4 that I may not weary you longer, I pray you of your cle- mency to hear a few words from us. For we have found this 5 man a pest, and exciting dis- turbance among all the “Jews throughout the world, a chief- leader of the sect of the Naza- renes: who also has gone about 6 to profane the temple : whom we took, and would have judg- ed according to our law : but TÓ iepov 4 Пойдор ie understood, a rs ons лооуогиѕ. loovot«s is found only here and in iom. 13 : 14; here providence, there provision. The verb zeovoem is found three times, and is uniformly translated provide, com. ver. Providing for good and against evil, classifies all the duties of civil government. Prudence is itself a species of providence. Evyagvorea is a favorite with Paul. With two exceptions, found in the Apocalypse, he engrosses its whole currency in the Christian Scriptures. His use of the verb evyagcotew is quite as remarkable. Tertullus the orator justifies his use of it. e We concur with Robinson and others, in preferring “every way, and everywhere," to “always, and in all places," as be- ing more apposite to the use of zayzp. f Коатготе Флдг&, most noble, most excellent. Tertullus, Claudius Lysias, Luke, and Paul are alike courteous in their use of this complimentary term. In the same style he uses the phrase, 77; on &ztetzece, gentleness, clemency. Gentile, gentle, and genteel are of the same family, and in Latin, French, Spanish, and Italian of the same radical orthography. Gen- tleness is one of the most conspicuous fruits of the Holy Spirit, and, therefore, he alone creates a true gentleman. Тһе language of Tertullus is heartless flattery. Felix, according to Tacitus, Josephus, and hoary tradition, was one of the most corrupt and corrupting governors ever sent from Rome into Judea. 5 Aorucor, pro hoywwdns, vel Лоцихов, ut Lat. pestis pro pestifer. Kuin. A pest, for a pestilent fellow, “exciting disturbance among” or unto all the Jews, amongst them- selves, not amongst the Romans. Nafweacwy, a term of re- proach. Ols., Hack. h Os zat то tegor exeigeae BeBnhmoce, óv zai experiar. The following words connected with these are omitted by Ln., Tf.,(Gb.,—a probable omission)—“ xat хата cor 7wetegor vouov zOsAnoautr vowew. (V.7.) magehtav д2 Avowas ó yihiaoyos uera Holler Bias вк тор tto пир «arty, urere. (У. 8.) xehevous tovs хотпуоооос avtov epyeoitae exe oe.” They are, indeed, repudiated by Ln. and Tf., thought doubtful by Gb., regarded as an interpolation by Mill, Beng., Morus, Heinr. But with Kuincel, after considerable vacillation, I concur. His conclusion is: “After weighing the objections of Mill, Beng., Mor., and Heinr., and their motion to have them striken out of the text—equidem tamen verba textus genuina existimanda pulo—notwithstanding I am of the opinion that they are to be regarded as the genuine words of the text.” They are rejected by De Wette, Mill, Bengel, Lachmann, and some others. But inasmuch as they are reported as found in different forms in a majority of extant manuscripts, I must vote for their retention. The following are the popular versions of this passage: “And having seized him, we wished to judge him according But Lysias the chiliarch came, and with great Syriac Peshito. * Qui quem eliam prehensum to our law. violence took him out of our hands.” templum. quoque tentavit profanari : volumus secundum Legem nostram indicare sed interveniens tribunus Lysias cum magna vi abducit eum e manibus no- Beza, edition of Junius and Tremellius, Old and New Testament, London, a.D. 1581. “Who attempted to profane the temple, and whom we, therefore, seized: by exam$ning whom thou canst obtain knowledge of the things of which we accuse him." Penn. “ Who attempted. to profane even the temple, we apprehended him, and would have judged him ac- cording to our law.” Thomp. То the same effect, Boothr., Dodd., Wes., Wakef. See ch, 21 : 31, 33. striis.” ACTS OF THE APOSTLES. CHAP. XXIV. 161 KING JAMES’ VERSION. 7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands, 8 Commanding his accusers to come unto thee: by examin- ing of whom, thyself mayest take knowledge of all these things whereof we accuse him. 9 And the Jews also assent- ed, saying, That these things were so. 10 Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in che syna- gogues, nor in the city: 13 Neither can they prove the things whereof they now accuse me. avakpivas тєрї > ^ QUTOU. xeu. 10 * AmexpiOn povoaAnu: ™ z ^ M OUTE като Ти GREEK TEXT. T тареАбои 02 Avaias 6 yiX- арҳоѕ perà ToMAÑS Ales ék TOV Херу ифи árýyaye, Tovs kariyópovs GUTOÜ epxea Oat єт) сє пар’ ov дија abros ETLYV@VOL ov NAELS karyyopoUpev , \ e ? Nuvéüevro O6 Kal oi > ^ z E P Lovdaior, фаскоутєѕ табта, ойтоѕ ГА ГА э ^ ^ vevgaAvTOS ауто TOU , > ^ 3 ^ y Aéyetr, Ek mToAA@Y erêv ovra сє крити TO єбуе тойт emu- arápevos, ebOuporepov Ta тєрї EuavuTov amoAoyoupat. , ^ a > plevov gov yvævat OTL оо TrÀc(ous > ГА e , ^ [4 ene eioi pot pepa 1 дєкадоо, ad = РА , C LAC js aveBnv mpookvvowv ev [e- Kal е ^ е / / ô À (рф ebpov ue mpos Tiwa дияде- - 5, ^ yopnevov 3) emavaractv пообута у 3 ^ ^ OXxAov, oUre EV rais avvayoyais, ^ , , 2 TAapAacTHTal Ee OUVaYTaL тєрї ov ^ ^ ГА иду каттуоро?сі pov. REVISED VERSION. the chiliarch Lysias came upon 7 us, and with great violencetook , 8 Р SkeXevoras | him away out of our ‘hands, commanding his accusers to 8 come to you: by examining of whom you yourself may obtain knowledge of all these things whereof we accuse him. And 9 the Jews also assailed “him, say- ing that these things were so. Then Paul, after that the gov- ernor had beckoned to him to speak, answered :—'Knowing that you have been for many yearsa judge for this nation,I do the more cheerfully answer for myself; it being in your power to know that there are yet but twelve days since І went up to Jerusalem to worship. And they neither found me in the temple disputing with any man, neither stirring up the people, neither in the syn- agogue, nor in the "city: nei- ther can they prove the things of which they now accuse me. TAVTOV TOUTOV = 0 ` ^ де о lla)Aos, 7уєшороѕ И Suva- + > tod OUTE €V TO l M » толи 13 ovre t ороћо- i Та wera лос Bias, Tertullus mistates the fact. On the appearance of Lysias, the Jews released Paul without any struggle. 5 ) Ель ое, before thee. of inquisition. Hack. Avazocors indicates any form к For ovveFerto, Gb., Sch., Ln., Tf. substitute evrezteO'erro. They did more then assent, they assailed him at the same time. It is again found in ch, 23 : 30. 1 Ex mohlov etwv, since many years. eJvet. The relation was for their benefit. Kourny governs Hence the dative. m Avvauevov gov yvavat, while, or since, you are able to know, you may know, it being in your power to know. H д=- zadvo later editions omit. “ The best mode of reckoning the twelve days is the following—beginning with the day of their arrival at Jerusalem (ch. 21 : 17); second, their interview with James (21: 18); third, the assumption of the vow (21 : 26) ; fourth, fifth, sixth, and seventh, the vow continued, to have been kept seven days, being interrupted on the fifth ; eighth, Paul before the sanhedrim (22 the plot of the Jews, and the journey to Antipatris (23 : 12-31); tenth, eleventh, twelfth and thirteenth, the days at Cæsarea (24: 1), on the last of which the trial was then taking place. The number of complete days would, therefore, be twelve; the day in progress at the time of speaking is not counted. So Wetstein Augm., Meyer, De Wette, and others.” Tackett. Ag fe, an abbreviation for ало tys ўиєоаѕ ýs. сот, worshiping, :30; 23:1-10); ninth, Ie oaxvry- or, in order to worship. Agp ze elliptice po- situm est pro ag zuegas ýs aveBny, et in Jerusalem positum pro es Iegovoadnu. Kuincel, in loco. п For exovoraow some read excotaow, substituted by Ln., Gb., not so well sustained. Vox rarior occurrit apud Joseph. C. Apion 1. 20. Орт ex ts avtns exiovotacems, qui in eadem seditione fuerat. Евг. V, Т0. Kae emugovÀas xar Onuaymylas zat extataoers ToLovuevot, verbum exrovriotaad as concursum facere legitur ap. Joseph. Ant. 14, 1, 3. Kuin. 162 ACTS OF THE APOSTLES. CHAP. XXIV. KING JAMES’ VERSION. 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 And have hope toward God, which they themselves also allow, that there shall be a re- surrection of the dead, both of the just and unjust. 16 And herein do I exercise myself, to have always a con- science void of offence toward God, and toward men. 17 Now, after many years, I came to bring alms to my na- tion, and offerings. 18 Whereupon certain Jews from Asia found me purified in the temple, neither with multi- tude, nor with tumult: 19 Who ought to have been here before thee, and object, if they had aught against me. 20 Or else let these same here say, if they have found any evil GREEK TEXT. ^ \ ^ e ` M уф дє TOUTO сог, OTL ката THY es ^ v. e o 000v nv A€yovow аїрєси, ойто , ^ ^ ^ Латреро TÓ патрфф. Оф, TL- OTEVOV TATL TOIS KATA TOV горох ^ ^ ГА , Kal тої профттоиѕ yeypagugévots, 5 > , Ed > A ` ^ eàriða €xov cis Tov Өєор, ти = и каї avro] афто: просдєҳоутаи, 3 ^ и. ЕА «vagTagiv рєЛАєи ocobat ve- ^ ГА ГА кроу, Okaiov тє каї адікеу" 16 èy торт де avrüs аск®, ат- 7 ` pockomov ovveidnow éxew Tpos b ` ^ N > А rov Өєоу каї rovs avOpawrrous , 7 РЕЙ, b / ÔLATAVTOS. 01 етфи дє TAELO- э , vov mapeyevópo]v ENCE CUES топту cds TO Ovos pov каї тросфораѕ" 18 ер ois _ebpov ме Tver pevov €v TÓ 1єрф, oU pera OxAov ovde мета OopvBov, tives \ ^ ^ , ГА ^ бе ато ths “Actas 'lovOatot, ^ ATS ^ ^ ods Set emt сод mapeivat кой ^ » У , каттуорєі et TL €xotev проб ре. 20 А Ф yt, 207) aproi ovToL eim&ro cav, et TL Ф э 3 N 3 / ^ ebpov €v верой aOikgua, OTAVTOS ° Ката ту’ odov Zv heyovow atocow, which they call} P Aoxw, I exercise REVISED VERSION. But this I confess to you, that 14 after the way which they call a sect, so I worship the God of my fathers, believing all things which are written in the law and in the prophets: and have a hope towards God, which they themselves also rentertain, that there is to be a resurrection of the dead, both of the just and also of the unjust. And in this do "І exercise myself, to have always a conscience void of offense towards God and men. Now, after many years, I came in order to bring alms to my mation, and to make ‘offerings; on which ‘occasion certain Jews from Asia found me purified in the temple, but neither with a crowd, nor with tumult: who ought to have been here be- IS you ‘to accuse me, had they any charge against me; or else let these” femmes say, = 6 bo 20 myself, not in force and compass equal а sect—literally, heresy. At the beginning it was a word of middle signification, and, in general, signified any opinion good or bad. Non sum in eadem cum illo heresi, i. e. sen- lentiam—1 am not of the same opinion with him. Tull. Paradox. Secta odiosus est vocabulum quam heresis: а se- cundo dicitur. Heresis Grsecis dicitur ab elegendo. Eccle- siastical writers take it for an error in religion, and so it may be defined. Heresy is, however, regarded rather as a funda- mental error taught and defended with obstinacy. Two things are regarded as essential to heresy. Ist, it must respect and concern the articles of our faith; 2dly, there must be a stub- born and a pertinacious affirmation of it: there must be error in ralione, et pertinacia in voluntate. Taken in Scripture, тает partem. Leigh’s Crit. Sacra. The word is found ch. 5:17; 15:5; for a sect, ch. 24 : 5, and 28 : 22. Aigetixos, Titus 3 : 5, indicates one who takes pleasure in sectarisms. Crit. Sacra. P Nexocm, after ахаотади», is rejected by Ln., Tf., Gb. asa reading not strongly supported. A resurrection of the just and of the unjust. to this term. I use diligence, skill, and constancy. Аохо meditare est et ex exercere se in re aliqua. It is constantly to meditate and exercise one's self in any thing òta- лазтоз, perpetually, without ceasing. Gregorius. * Tooogooas, oblations, offerings, ch. 21 : 26. Rom. 15: 16. Heb. 10: 5, 8, 10, 14, 18. Greeci appellabant лооофооау. When they had finished their social prayers, bread and wine were presented to the minister who was accustomed to recite the words of the Supper and its institu- tion. This was after, and independent of their contributions to the poor. Crit. Sacra. ! * Ey ois ғор ue yviouevov ev tt tegu. Ev ots, in his dum occupor, dum ejusmodi pietatis officia exsequor, while engaged in these services, or duties, the Jews found me puri- fied—certain Jews from Asia—excited a tumult, not J, as my accusers allege. The verb is wanting, and the context sug- gests the supplement. For ey oís, Sch. Ln. Gb. suggest ev ats. t Ee te sgos. ACTS OF THE APOSTLES. CHAP. XXIV. KING JAMES’ VERSION. doing in me, while I stood be- fore the council, 21 Except it be for this one voice, that I cried, standing among them, Touching the re- surrection of the dead I am called in question by you this day. 22 And when Felix heard these things, having more per- fect knowledge of that way, he deferred them, aud said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. 23 And he commanded a cen- turion to keep Paul, and to let GREEK TEXT. IA ` 7 mept ^ , = Sk adl шах таутт povis, 15 ёкраёа е M 3 > ^ et , э €OTWS EV QUTOLS, Оті TEPL ava- ^ ГА pov єтї ToU gvveOptov: » ^ A стастєюѕ vekpav yo Kpivopat , ^ onpepov up vuv. y ГА ^ ^ 22° Axovaas д ravra о OnE э , > ^ > и aveBaAero avrovs, akpuBéaepov N M ^ e ^ «до та пер: Tis 0000, &тфи, o , e E Orav Avolas 0 xtAlapyos ката- ^ ГА ` ^ By, Owyvocouat та каб vps 23 ^ и Am 8 ^ Siara€apevos TE тф єкаторта- РХ? Typeto Bat TOV DEA exe T€ AVEO, каї pn deve киви Tov iiwy адтоб vmnpeTely 1) him have liberty, and that he лросєрҳєс да avTQ. should forbid none of his ac- quaintance to minister, or come unto him. 94 And after certain days, when Felix came with his wife | Drusilla, whieh was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of 21 Mera дё мерах Twas Tapa- yevópuevos 0 Фи ооу Apov- | АЛ X \ e ^ y (ед 1 TH YVVALKL QUTOU ovon 'Iovóaía, pereréwparo tov Паб- L4 > ^ ^ ^ Лор, kai NKOVTEY ауто? TEPL TNS > ` eis Xpiotov miorews. “5 ðiade- ` = yopévov дє арто? mepi дикоио- ч Eve cógov, If they have any thing against me, if they Adugua, anything unjust, any- found anything in me. thing wicked. peared, or, while I was standing ez, before. Xravros uov ent vov avvedorov, when I ap- only once uses it. This versatile 163 REVISED VERSION. "if they found any evil in me, when I stood before the coun- cil, except it be for this one ‘expression which I made standing among them, Con- cerning the resurrection of the dead I am this day called in question. And when Felix heard these things, knowing more accurate- ly the things in regard to the “way, he deferred dems and said, When Lysias the chiliarch shall come down, I will thor- oughly examine the matters between you. And he com- manded the centurion that Paul should be kept, and that he should have a «relaxation, and that he should forbid none of his acquaintance to minister, or come to him. And, after some days, when Felix came with his wife Drusilla (who was a Jewess), he sent for Paul, and heard him concerning the faith in »relation to Christ. And as he reasoned concern- 25 rm 3 Its use indicates a thorough knowledge. Felix is distinguished for a full developed inquisitiveness in all cases brought before him. Therefore he trembled before He promised to hear preposition freely takes the condition, color, or sense of its associates, or associations in the Christian Scriptures. When in connection with magistrates, courts, or councils, it is gen- erally in the Christian Scriptures, com. ver., represented by before. у Еле, in this case, is the prefix to vov avyedgcov, and indi- cates the attitude of trial before a court. Jeg: is equally latitudinarian in its currency, and in cases of this sort it answers to our word concerning. ‘The trial here is meo: ava- OTAGDEWS. v AvaBalhowat, here DnE aveBahero, he deferred them. It is an бло deyouevor, found only in this one case N. T. Ахогдғотғоор, found only in this book in the Christian Seriptures—more perfectly, thrice ; more perfect, once. This is one of Luke's special words, and is indicative that he was a physician. The dcayyw- ots of disease is as old as ZEsculapius, deified after his death for his deayrvwors and his zooyvoate, precognition of disease. Luke, Acts 2: 23, has also this-word. Besides Luke, Peter Aiayroooua, dvayvoats. the logic and rhetoric of Paul (v. 25). him thoroughly, and to examine the case of Paul when chief captain Lysias had come down. х Eyew te aveow. Avesis, liberty, relaxation, rest, take off his chains. After Paul, avrov is added by Gb., Sch., Ln., Tf. ; n mooccoyeotae rejected by Ln., Tf, and doubtful by Gb. Тровгоб ай avtov, being passive, and not mid. voice, should not be, to keep him, but, that he should be kept. Avesis means a relaxation. ‘This is, in a case, the only word in our language that represents its acceptation in this passage. Our jail limits more than indicate aveosg, and our word liberty transcends it. This is a special relaxation of the rigors of the law, in Paul's favor, amounting to a release, and yet it was not legally a release. “То keep Paul at rest," Murd.; “ without confine- ment,” Wakef. у Felix with Drusilla his wife were curious to hear Paul while in Judea, and sent for him. "They heard him on the thrilling theme, zegt ts sts Хогото» лоте, the faith into, or towards Christ, in relation to Christ. 164 KING JAMES’ VERSION. righteousness, temperance, and judgment to come, Felix trem- bled, and answered, Go thy way for this time; when I have a convenient season, I will call GREEK TEXT. суут kai ёукратєіоѕ кой тод крішатоѕ ToU uéAAovros reola, ёпфоВоѕ yevouevos ó Фи атє- кріт, To viv ёҳоу mopevov: ACTS OF THE APOSTLES. CHAP. XXV. REVISED VERSION. ing justice, self-government, and the judgment to come, Fe- lix trembled, and answered, Go your way for this time; when for thee. 26 He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. 27 But after two years Por- cius Festus came into Felix’ | room: and Felix, willing to shew the Jews a pleasure, left| Paul bound. , Topal сє" CHAP. XXV. Now when Festus was come | into the province, after three days he ascended from Cesarea to Jerusalem. \ коирор 06 рєтаЛо Во» uerakaAé- 697 M KE 3) ГА apa дё kai ет ор, © / , 3 Ee A оті Хрумата ohorera avT@ vr ^ / e , ми tov LavAov, omes Avon avrov: 640 Kal токидтєроу avrov ETA- , е , э ~ 27 meuTouevos @pirer avT@. ^ Aue- , » , Tias д6 mÀnpoÜOcíans ЕЛаВЕ да ^ , ^ doyov о ФИ IHopktov Porov: ÜcXcv те xapiras катабєс дои rois ^ ^ ' IovOato:s ó PALE, karéAvre Tov ПобЛор dedepevov. CHAP. XXV. > ^ ^ ФНУТОХ оду empBas TH 3 , M ^ e Ma / ETAPXIA, pera треб nuépas ave) LET. - , > ` > ГА eis LeporoAupa ато Коістарєіаѕ. H . 12 и ` J ee 2 Then the high priest ара“ evepávisav de avrQ ó @руае- I have a convenient season, I will send for you. At the same time hoping that money would have been given him by Paul, that he might re- lease him, he therefore sent for him the oftener, and con- versed with him. But after two years Felix had a succes- sor, Porcius Festus; and Felix, willing to show the Jews a favor, left Paul bound. CHAP. XXV. Now when Festus had come into the *province, after three days, he went up from Cesa- rea to Jerusalem. Then the high priest, and the ehief of * Zheleyoutrov, though represented by disputing, com. ver., six times; by reasoning, four times; preaching, twice ; speaking, once; discoursing, or discussing, is its generic sense. Words have their genera and species, as well as plants and animals. ‘he abstract or generic idea in this word is dissero, dicendo rem diducere, to deduce a matter, a fact, a cause, ог a thing by discussion, or reasoning—the dialectic art. There is neither preaching nor teaching, neither dis- cussing nor exhorting, neither affirming nor denying in the essence or act of reasoning. objects, and for deduction. The faculty of reasoning is exhibited in comparing and de- ducing. When Paul reasoned on certain topics Felix trem- bled. His response demonstrated the power of Paul's reason- ings in his presence. Losotae is omitted by Ln., Sch., Gb. Tt appears redundant or pleonastie, but pleonasms are allow- able in such cases. It is a simple comparison of 22 'Олоз Àvon avrov omitted by Sch., Ln., ТЕ., and doubtful by Gb. It naturally occurs from eizi&ow, ore yonuara dodn- oerat, and seems to be a circumstantial inference of much plausibility. Ruhet avro, 3d sing. imp. ind. act. of дей Ее, colloquor, he conversed with Paul familiarly. This word is found only four times in the Christian Scriptures. It indicates familiar con- rersation— wna versari sed hic accipitur pro colloqui,” Beza. “ Talked together,” communed together,” is its currency and import in N. T., the topic may be either good, or evil. It seems to have been conducted on the part of Felix from a mercenary spirit, as the sequel warrants. = Exaoyia, found only twice in this book of Acts, is rep- resented by the word province, a verbal from zzapzouat, au- spicor, coepi, from which ғлаоҳоѕ, preefectus—from exe and «oyc, incipio—also sz«ozorzs, identical in import with ғл- воли, а province. Aoyr, the root, does not indicate that which is passive, but that which is active in originating. Ао; non principium passivum sed activum significat, a quo omnes crea- {ига principium suum ducunt: quam interpretationem utrius- que Testamenti pagina evincit. It is taken for the magi- strate, Luke 12 : 11. Titus 3:1. Agyae qui mero imperio utuntur. Those who under God have plenary power, and by that power command, administer justice within their respec- tive dominions. Hence a province is a department of an empire placed under the management or government of one, invested with supreme authority, whether it be human or divine, or both. In this view Jesus Christ, Heb. 12: 2, is called Autorem fidei et consummatorem fidei—the author and founder of the faith; not a particular or special faith, but the faith, the whole Christian institution. Crit. Sacra. This is that province assigned to Jesus Christ by the apostles. ACTS OF THE APOSTLES. CHAP. XXV. KING JAMES’ VERSION. the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him | to Jerusalem, laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Cesarea, and that he himself would de- part shortly thither. 5 Let them therefore, said he, which among you are able, go down with me, and aceuse this man, if there be any wickedness | in him. 6 And when he had tarried among them more than ten days, he went down unto Cesarea; | and the next day sitting on the judgment-seat, commanded Paul to be brought. 7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous com- plaints against Paul, which they could not prove; S While he answered for him- self, Neither against the law of the Jews, neither against the 165 GREEK TEXT. M ` e ^ a 9) , pevs kai ot прото: тди Lovdaiwy ` = £ ` и ката ToU llavAov, kal парєка- M > , z | Лоу avrov, $ airovpevoe Хари» > > ^ е , кат OUTOU, OTOS peTaTEeUYnTat | 2,208 > € ` ЭНА (avrov eis ГєроосаАти, evedpav ^ ^ № ` M TOLOUYTES üveAetv отоу ката THY [i ГА 4 e ` 5 ` э 000v. “0 pev оду Фустоѕ are- ^ ^ ^ KpiOn, TnpetaOar тоу ПШабЛор év | 7 e M ` и Kacapeia, éavrov дє peAdew ev и £ 5 " > rayer ékmopeveg0at. ° Oi oiv Ovrarol ev viv, hol, avykara- z » ^ Bavres, et Te воть ви TH avópi ГА , > ^ TOUT@, каттуорєітюсау avTOU. 6 A , де e > ^ е и tatpiipas бе ev avrois T)uépas À z ` LI TÀeiovs ў дека, катаВаз eis Kar ^ ^ э , |g&peuxv, TH €mavpuov Kabioas ^ , , ` emt Tov Втратов, exéAevoe TOV | Пабло’ axOjva. " mapayevo- , M ^ , jévov дє avrOD, птєрієстусау oi 3 < € , ГА ато Гєросоћоџоу катоВєВтко- > ^ M Р, res Lovdator, 7oAAa кої Варєа > , , ^Y ^ аітарата фєроутє ката ToU ГА ^ > » 2 ^ Tavàov, & одк ioyvov arodeiEat, | 3.33 Z > ^d 3 amrohoyoupevov avroð, Оті ойтє х , ^ > eis Tov vouov тои Lovdaiwy, ovre REVISED VERSION. the Jews, informed him against Paul, and besought him, "ask- ing for themselves a favor against him, that he would send for him to Jerusalem, preparing an ‘ambush to kill him on the way. But Festus answered that Paul should be ‘kept in ?custody at Cesarea, and that he himself would shortly depart thither. Let the ‘powerful among you, said he, go down with me and ac- | cuse this man, if there is any wickedness in him. And when he had tarried among them more than ten days, he went down to Cesa- rea; and the next day sitting on the judgment-seat, com- manded Paul to be brought. And when he was come, the Jews who came down from Jerusalem stood around ‘him, and laid many and heavy com- plaints against Paul, which they could not prove; while he answered for himself, Nei- ther against the law of the Jews,*nor against the temple, > For ó «gztegevs is substituted o£ «oz:zoers by Ln., Tf., a reading not so strongly supported by venire. Gb. The priests and | scripsisset. Sed ut Priczeus recte monuit, hoc si Lucas voluisset, Josephus uses oí Óvr«ro: in the same sense, and elders were as much as ever enraged against Paul, and no- thing but his blood would satisfy their malice. Gb., Boothr. с Evedoay morovytes. “Forming a plot to kill him," Penn; *having laid an ambush," Thomp.; * placing an ambush," Murd.; “lying in wait to kill him,” Wes.; “preparing an ambush,” Hack.; ^ to lie in wait to destroy him,” Boothr. ё AzexouIn—exrogevedda. This indicates not a refusal, but an intimation that he should be still kept at Czesarea, in- asmuch as Festus was about to return to that place, and would, when there, judge his case. Tnoccota. “That Paul was in custody," Thomp.; “kept in custody,” Hack. © Oi ovv Óvvacot iv duw, the powerful, not the able. Not those who are able have it in their power. Cal., Grot., Hack. “Let the chief men among you go down with me,” Thomp. ; “let those, therefore, among you who are able, said he, come down with me," Penn; “Let those, therefore, among you who are able," Murd. Verba oí дьратог i» бш» Eras- mus, Grotius alii explicant: quibus commodum est Czesarum many other writers as indicative of power, whether physical, moral, or ecclesiastical. f Teoueotnoay, “stood around him, not the tribunal" Kuin.; “stood round about,” “stood around him," Hack., Penn; “stood around,” Thomp.; “ Surrounded him," Murd. * Most manuscripts omit хата rov Haviov, after pegovtes,” Hack. Tf. has хатафгооттес, instead of pegovtes, before хата tov Havhov. Amodetar—amodezvut, probo, demonstro, Acts 2:22. 2 Thess. 2 : 4. E Ovre sis vov vouov—to icoov—eis Kairoaga. Ovte three times very specific—neither against the law, the temple, nor against Cæsar. Eis is seldom translated against. For the most part it occurs in cases of trial, charge, or legal prosecution. Rela- tion to, for, or against, is often indicated by it. The context must decide its value. Ес Хоготор may, according to the import of the preceding verb, be either for, or against Christ. Ovre ets Katoapa ti пиаото», neither have I in any respect sinned against Cæsar. 166 ACTS OF THE APOSTLES. CHAP. XXV. KING JAMES’ VERSION. temple, nor yet against Cesar have I offended any thing at all. 9 But Festus, то to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? 10 Then said Paul, I stand at Cesar’s judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cesar. 12 Then Festus, when he had conferred with the council, an- swered, Hast thou appealed unto Cesar? unto Cesar shalt thou go. 13 And after certain days, king Agrippa and Bernice came unto Cesarea, to salute Festus. 14 And when they had been GREEK TEXT. , х е ` » > / у eis то iepov, ovre eig Kaioapa ти © 9 е ~ ^ ^ Nuaprov. O Doros дє rots e ГА и lovOaíow 0eAov Хари» катабє- ` ^ Ў; 5 сда, атокр:бє1ѕ те Tavio eise, > e / ЕЈ Peres cis `ТєросоЛоџа avaBas, ^ , Exel mepi rovrov KpiverOou ёт ^ ^ \ ^ epod; 1° Hire 06 6 Паблов, > ^ Еті Tov Вушатоѕ Kaicapos е , E] > ^ ETTWS eig, OU pe дє kpiveo bar. , , > ^ , , e ^ Lovdaiovs ovdev nikoa, ws каї ` и > 2 пе gv kadrov Emiyvagkeig: wey yàp. адіко каї aELov quem пепраха Tl, OU Taparroupa то amoÜaveiv: ei де oùðév éarw àv обтоё кат]уоробо{ pov, о0дєіѕ y ^ pe богата avrOig xapiaaa Qaa. 25 ә / Kaicapa érixadodpa. Tore € ^ А ` A о Poros cvAAaAnoas pera TOU , э РА Fb ah соцВооћ:оо, amexpiOn, Катара 3 , ^ €mikékÀngau, emt Kaigapa mo- ГА pevon. Р ^ M , 13 “Hyepav 06 Owyevouévov ^ , ^ e ^ ` тшо», Ауріттаѕ о BaciAevs kai > ГА Bepvixn катђиттсар eis Kaira- ГА hy ^ peuxv, ag ag opuevou Tov Porov. 4 e ` е и z ws дє zrAetovs yuépas дієтрцВоу REVISED VERSION. nor yet against Cesar have I at all offended. But Festus, 9 willing to do the Jews а favor, answered Paul, and said, Will you go up to Jerusalem, and there be judged of these things before me? Then said Paul, I stand at Cesar’s judgment- seat, where I ought to be judged: to the Jews I have done no wrong, as you ‘your- 1 self very well know. For if I am doing wrong, and have committed any thing worthy of death, I refuse not to die; but if there is nothing in these matters of which they accuse me, ino man can de- liver me up to them: I appeal to Cesar. Then Festus, when he had talked with the coun- cil, answered, *You have ap- pealed to Cesar, to Cesar shall you go. And after certain days, king Agrippa and Bernice came to Cesarea to salute Festus. And 14 when they had been there many 10 13 в KarateoFar, second aor. infin. mid. of хататед ше, repo- nere, to reinstate himself; ch. 24 : 27, to ingratiate himself with the Jews, Felix left Paul a prisoner. On ch. 24: 27 Kuincel makes the following remark: “ Xaow, yapita, yaouras xata- те годе tert denotat, gratiam inire apud aliquem, ut suo lempore vicissim res grata expectari vel etiam posci possit," of which examples from Demosthenes, Plato, Diodorus are adduced; and further refers to Kypkius, Elsner, Wetstein. Tt is an act of prudent selfishness to confer a favor upon a person, in expectation that in some emergency it may redound to our advantage; nay, that it may be demanded as a right. * To do the Jews a pleasure," com. ver. ! Exe vov Byuaros, х. т. і. Ель, followed by a genitive, oc- curs Matt. 27:19. In connection with judges and tribunals, and in appearing before them, connected with a genitive, exe is often represented by the word before. 23 : 30; 24:19; 25:26; 26 : 2. } XapiSouat, to give, to give frankly, to grant, to forgive. Here alone, in com. уег., it is represented by to deliver up; forensically, to deliver, to give up; in our currency, to deliver into custody. “ № one can give me up to them, merely to gratify," Dodd.; *no one has power to deliver me up to them," Penn; “no one should deliver me up to gratify them," Boothr.; *no one can gratify them at my expense," Wakef.; “no one may sacrifice me to their pleasure," Мага. —a very free translation— ; *no man can give me up to gratify them," Thomp. Kaiapa extxahovuwa:— extzahcouar, ovuat— cognominor, modo passive, modo active sumitur, et utroque, to call upon another for help in extremity, sometimes merely to call, to name, Heb. 11: 16. 1 Реё. 3:15. Crit. Sacra. к Sudhadnoas, communing with, talking with, conferred with, is its current value, N. T. ,eza—ovufovAtov, in its currency five times, N. T., counsel, twice council. саг; hast thou appealed to Cæsar? Frequently surnamed call on, or upon. Exuzexhy- Salute, greet, and embrace are its repre- Here salute is most apropos. 1 Аоладвоиғро. sentatives in N. T., com. ver. ACTS OF THE APOSTLES. CHAP. XXV. 167 KING JAMES’ VERSION. there many days, Festus de- clared Paul’s cause unto the king, saying, There is a certain man left in bonds by Felix: 15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews in- formed me, desiring to have judg- ment against him. 16 To whom I answered, It is not the manner of the Ro- mans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him. 17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment-seat, and commanded the man to be brought forth; 18 Against whom, when the accusers stood up, they brought none accusation of such things as I supposed: 19 But had certain questions against him of their own super- stition, and of one Jesus, which GREEK TEXT. 3 ^ ~ ^ ~ Z éket, 6 Фӯотоѕ TH BactArct avé- ` x NY ^ £ Gero та ката Tov ILavAov Àéyov, > , E ` 7 Азр ris éoTi karaAeAetugévos ^ , , ^ > ото ФуЛкоѕ Ócoquos, 1? терї ob, и e , yevopévov pov eis Lepooadupa, ^ e ^ e evepavioav oi арҳиєрєіѕ kal ot ГА ~ > £ > трєоВотєро: тфу “Lovdaimv, ai- ГА > ^ Я ^ rovpevot кат aoro) dikny. mpos ^ y У obs amekplOnv, OTL ок єсті эу, є ГА ¿bos “Popalois Хар (Ес Twa 5 ^ avOpwrov els azoAeuxv, mpi 7 , ` ГА 0 KATNYOPOVHEVOS ката простои y X , ГА ÈXOL TOUS каттуорооѕ, тотоу TE 3 , , ` ^ > f: amoAoylas Мао: Tepi тоо €ykAy- 7 , 5 > paros. *' gvveAO0vrov oiv av- ^ , > ` ГА trav ёбадє, avaBorAny итдєшах и ^ 3 ^ , Tomoapevos, TH EENS kaÜ0tcus > < ^ , 3 , 5 ^ єтї Tov Вуматох, exeAevoa аҳ01]- ^ 3 vat Tov avopa: , e , Üévres oi катууороё о0дєшау > , 3 , и: e ГА aitiay érepepoy œv vmevoovv 3 z 19 / Z ` eyo" (yrguara дє Tia пери ^ у THs las десідоциоиіоѕ Хор ^ 5 ` > ^ mpos avTOv, каї Tepi Tiwos [тосоо Ble KG mept oU OTa- REVISED VERSION. days, Festus "set forth to the king the facts concerning Paul, saying, There is a certain man left prisoner by Felix; about 15 whom, when I was at Jerusa- lem, the chief priests and the elders of the Jews brought an information, asking for them- selves justice against him; to whom I answered: It is not the custom of the Romans to deliver any man to die before he that is accused "have his ac- cusers face to face, and have an opportunity to answer for himself concerning the charge. Therefore, when they had come hither, without any *delay on the morrow, I sat on the judgment- seat, and commanded the man to be brought; against whom, Pwhen the accusers stood up, they brought no accusation of such things as I surmis- ed: but had certain questions against him respecting their own sreligion, and of one Je- — 6 m Avetero, “laid the case of Paul before the king” Penn, Wakef. ; laid the business,” Dodd. ^ Ew anwlerav omitted by Gb., Ln., Tf. Xagileodae twa uvfgwnrov, “to gratify any man with the condemnation of another,” Wakef.; “to give up any man to destruction," Thomp., Dodd.; *to give up a man gratuitously to be slain,” Murd.; “to give up any man,” Penn; “to de- liver up any man to die,” Boothr. ° AvaBolnyv—an бла heyouevov—delay. P Yrevoovv eyw, imperfect active of tzovoew, suspicor. “ Against^whom, when his accusers stood up, they brought no accusation of such things as I supposed," Dodd. “And his accusers stood up with him, and they were not able to sub- stantiate any criminal charge against him as I had expected,” Wakef. “They advanced no charge of such things as I ex- pected,” Thomp. After ózeroovr eyw, xorvnoar is added by Ln., doubtful by Gb. "Yntvoovr, “which is suspected,” Hackett; “ expected,” Wakef., Thomp. ; * supposed," Wes., Penn. a AcrowWatworias, and decodauoveotegos, ch. 17 : 22, are the only occurrences of this word in the N. T., rendered, com. ver., superstition, and superstitious. Not too superstitious, some say, because Paul would not have aroused their prejudices. This is doubtful. “Much given to Divine worship,” not too superstitious, as our trans- lators have expressed. “Veyne worshiperes," Wiclif; “more than others attentive to religious matters," Bloomfield. This is sufficiently paraphrastic. Pollux has assigned дегдедицие to the pious. It is by some supposed that Paul used it in this favorable sense, to propitiate the ears of the Athenians. None doubt that Paul found a true bill when he charged the Athenians of being exceedingly devoted to the worship of the shades or spirits of dead hero-men. < Jeroiðaruovestegovs, a vox medio, may signify also, more superstitious,” Hack., who on ch. 17 : 21-23 adds: *It is im- probable, as a matter of just rhetoric, that the apostle em- ployed it in that reproachful sense at the outset of his re- marks.” He proceeds to deduce their seeking after God (which Paul, doubtless, considered as something good) from this decodaenovea, or religious propensity, so prevalent among the Athenians. He announces himself as one who would guide their decocdacuorea, not rightly conscious of its object 168 ACTS OF THE APOSTLES. CHAP. XXV. KING JAMES’ VERSION. was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. 21 But when Paul had ap- pealed to be reserved unto the hearing of Augustus, I com- manded him to be kept till I might send him to Cesar. 22 Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him. 93 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was en- tered into the place of hearing, with the chief eaptains and prin- cipal men of the city, at Festus' commandment Paul was brought forth. 24 And Festus said, King Agrippa, and all men which are here present with us, ye see this man about whom all the multi- and aim, to a state of clear self-consciousness, by a revelation of the object to which it thus ignorantly tended. Neander, Hackett. Оопахвга is the word used by James and Paul to indicate religion in its Jewish and Christian sense and currency, and much more in concert with its object and design than eror- Daruovia. GREEK TEXT. / ^ » ^ тєбуткотоѕ, ov ejaakev o Taù- Aos Civ. “ amopovpevos 66 éyà $ Syr. ? OROMMEL: ENIR , » eis THY тєрї rovrov TNE, ÀE- > , , yov, ei [BovAovro торєуєс дог eis e ^ ^ LepovoaAnp, Karet kptvea Oa ` = E ` , тєрї roUrey. " roù д2 IlavAov 2 , ^ e X emkaAegajuévov трубной avrov > ` ^ ^ ГА eis THY ToU ХеВастоо Óuxyvocuv, d 74 ^ DON e €kéAevaa Typeioĝat avrov, ews C) ГА BEN ` >= ov Témpo avrov mpos Kaicapa. 22» $ ГА \ < \ ^ Aypürmas дє pos rov Porov РА , 3. ny ^ edn, EBovàounyv kal avros Tov > и ^ t ` avOpwrov акодсои. О де, Aù- 4 > ^ piov, dynoiv, axkovon avrov. 9 ^ 5 , , 7 Ty оду éravpuov €AOortos TOU Aypirma kal TNS Вериктѕ peta moAARS pavracias, cieAOovT@v eis TO бкроатіђр:о», каї Д тє Tos х.№арҳогѕ каї avô- | pao TOIS кат ебоху» 090% THS полез, kal keAevaavros TOU Фу- OTOU, "xe о Пабло. *4 фус o Pharos, "Аурітта Ва- orev, каї тартєѕ ої oupmaporres ny avdpes, Oewpetre TovTov А Kat REVISED VERSION. sus, who had died, whom Paul affirmed to be alive. And be- cause I doubted how to in- vestigate such questions, I asked him whether he would go to Jerusalem, and be judg- ed concerning these matters: but Paul having appealed, to be kept as a prisoner, with a view to the examination of Augustus, I commanded him to be kept till I shall send him to Cesar. Then Agrippa said to Festus, I ‘myself also would wish to hear the man. To-morrow, said he, you shall hear him. And on the morrow, when Agrippa had come, and Ber- nice, with much pomp, and had entered into the place of taudience, with the chiliarchs and principal men of the city, at the command of Festus, Paul was brought forth. Then 2 Festus says, King Agrippa, and all men who are pres- ent with us, you see this erings, com. ver. * Egoviounv zat avtos. intended, disposed, would. Paul's style, Rom. 9 : 3, gvzourr yao AVTOS. 20 21 `2 н have the dcayrwacs—diagnosis of disease, or its symptoms— as an English word naturalized and nationalized. Eßovlouar was minded, willing, Such is the variety of its rend- I myself was willing, quite analogous to Like the Jews, " Mayrvwooua—dtayywots. The latter term occurs but once in the Christian Scriptures, and is here rendered, in com. ver., hearing, the hearing of Augustus. Cognition is its most appropriate representative in our vernacular. The judgment, or hearing of a cause—a trial, or an investigation, or examina- tion—presents it in its full import. Any one of these, indeed, answers the present occasion. This is a striking instance of the freedom of interpretation of metaphorical language. Co- gnosco instead of connosco, or of con and nosco. Cicero uses this word as equivalent to make inquiry, and Suetonius, to judge, or determine a matter. Physicians have introduced this word into their science and art, and now we said Paul, Fer I too myself was wishing to be accursed from Christ, avadyua ға not when he wrote to the Romans, but comparing himself to them in his former state, as if he had said, “Аз they are now so once was I,” wishing to be accounted accursed from Christ. So Agrippa said to Festus, EBoviouny маг avtos, I also myself am wishing to hear him, I desire to hear him. Agrippa ad cujus aures plura de Jesu et Christianorum secta pervenerant. Vide 26:28. Kuin. t Mera xoldns pavtaoras, cum ingenti pompa—with great pomp—eoelJorrmy tt то axeoutnotov, having entered with great pomp into то axeoarnorov, the Hall of audience—the place of hearing—found only in this place N. T., Auditorium. ACTS OF THE APOSTLES. CHAP. XXVI. KING JAMES’ VERSION. tude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. 25 But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. 26 Of whom I have no cer- tain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that after examination had, I might have somewhat to write. 27 For it seemeth to me un- reasonable to send a prisoner, and not withal to signify the crimes laid against him. CHAP. XXVI. Turn Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews: GREEK TEXT. T ^ ^ , ^ , тєрї ov тау то TAnGos TOv Tov- и , 27 € dalwy évérvyov pot ev тє Tepo- , a> и 3 "4 c'oAvpots kai evOade, ertBowvTes \ ^ ^ py TX lA 25 ars poy дей» Giv avrov иткєті. “eyo \ / b y д2 karaA«opevos рлбёр аёо 4 ^ , Üav&rov avrov empaxévat, кой ^ № [4 адтоб ÔÈ roUTOU emikaAcrapevov A ` EA , Tov ХєВастоу, expwa Tere > ГА 26 ^ Ф 3 , avTOv. тєрї o0 асфоћєѕ ти ^ ^ A > y ^ урафои Td коріо oUk exw: дію / N эрэ ^ Tponyayov avrov ep vay, kal ^ ^ ^ paora ет cov, ВасіХе? Ay- , y ^ , рётта, OTOS Tie avakpiaeos А ^ ‚ 27 у yevomerns суф т: yparpat. “" аЛо- и ^ , yov yap por доке, пеиторта и ^ ` > ^ d€opiov, Hù) каї TAS кат адтоб airías oņnpâvat. CHAP. "'АГРТИПАХ дє про тор Пабло» ёфт, Emrpérerai aot олер оеаутоб Aéyew. XXVI. 7 e Tore o ^ ^ A Паблоз атеЛоуето, ékretvag THY , ] ^ и e , Хера, ° Пері партои ov Еука- ^ ^ ^ Aoüuat ùro [ovOaiov, ВасіХе? > 3 < Аурітта, iyynpar égavrov pa- A , > > 352. кароу иЕЛЛои azoAoyetaÜat єті ^ z и z сод отиеро ° рамата yvo- REVISED VERSION. man about whom “all the mul- titude of the Jews have inter- ceded with me, both at Jeru- salem, and also here, crying out that he ought not to live апу longer. But when I found that he had committed noth- ing worthy of death, and he himself having appealed to Augustus, I determined to send him: of whom I have ‘nothing certain to write to my sovereign, wherefore I have brought him forth be- fore you; and especially be- fore you, king Agrippa, that after examination, I may have something to write. For it seems to me “unreasonable to send a prisoner, and not also to signify the charges against him. CHAP. XXVI. Turn Agrippa says to Paul, You are permitted to speak for yourself. Then Paul stretched forth his hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for my- self this day before you, con- cerning all the things of which I am accused by *Jews: 169 u The procurator could say, mav то aly Fos тор Iovdacwr, ‘all the whole multitude of the Jews.” А very vague charge, emiBoartes un деи бпр AVTOV unzett. Jvezvgov jot, in malem partem, interceded with me. “Some manuscripts read, £z» мото», others, «vrov ķ&nv—and so in the next verse some read, Pavatov avtov, and others, avtov Fava- Hack. * Лог ob, concerning whom I have nothing sure, definite to write to the sovereign. “In ago те yogaya the pronoun be- longs to the first verb, not to the second," Kuin., Hack. “Some repeat aopades after те (Mey.), which is not necessary,” Hack. For yoayaı Ln., Tf. yoayw, Gb. doubtful. * “For it is unsuitable when we send up a prisoner, not to designate his offense," Murd.; “unreasonable in sending a prisoner, not to signify the charges against him,” Wes., Penn ; “without specifying the charge," Thomp.; “signifying the charge," Wakef. ; * the charges," Boothr. tov.” ^ Елитоғелетаг dot neg oeavtov heyew. For ózeg, Ln., T£, Gb. would substitute ло. Nothing important in deciding this case; whether concerning himself, or for himself, is quite equal in law, or equity. And whether we represent exitgea@ by suffer, or permit, or have leave, or license, or liberty, is wholly a matter of taste, as it is, indeed, in a hundred other cases. In our taste, we would prefer, “ you are permitted to speak for yourself,” or, thow art permitted to speak for thy- self. You should be followed by yourself, and thou by thy- self, a congruity which is not always appreciated, or even perceived. ь Grammatically, there is a difference between Jews, and the Jews. The former may be only a clique; the latter is the whole nation. We appreciate the difference between, Ameri- cans have taken Cuba, and, the Americans haye taken Cuba. As a scribe, or even as a prudent man, Paul would not have represented himself before King Agrippa as haying the whole 170 KING JAMES’ VERSION. 3 Especially, because T know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Je- rusalem, know all the Jews, 5 Which knew me from the beginning, (if they would testi- fy,) that after the most straitest sect of our religion, I lived a Pharisee. 6 And now I stand, and am judged for the hope of the promise made of God unto our fathers : 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought GREEK TEXT. + ^ ^ ^ отр бита сє T&vTOV TOV ката ЕЈ 3 ^ ^ ^ JovOatovs 6090 тє каї GTNmarov. N д , "A до Око соо, gakpoOvjuos ^ , ` ^ 5 akovoal pov. “тур мер оду , ГА ^ > , ` Восі» pov THY єк veoryros, THY pen > A , 5 ^ P, am apxns yevomerny év TQ дры pov ev [lepogoÀuuots, toas Z Qro ^ 5 и mavtes ot ’[оидбойо, ° mpoywo- , EA aN / ckovrés pe avobev, вар дєЛосі ^ e ^ ` э нартирей», OTL ката THY акрі- z ej ^ € / Beorarny aipeow tv T"Herépas v ^ Opnokeias аа Форисаїоѕ" б hy ^ ES > , ^ ^ kal voy єт é€Am(ÓL тк "pos ` ІР; 5, у. TOUS потєраѕ єтаууєЛ№аѕ yevo- , ` ^ ^ Y пел ото TOD Oeov стука kpi- , Ties ^ ` z vopevos, ‘eis nv то бобекафу- е ^ , Лоу ифи év EKTEVELA урукта kai е / ^ juépav Латребо» éXmíGet karav- roar mepi 5$ EAmiOos €yKaAoU- ^5» , е ^ ^ pat, BactAev Ауритта, ото TOV , 7 B 5 и Tovéaiwv. “т; атістоу kptve- ACTS OF THE APOSTLES. CHAP. XXVI. REVISED VERSION. because I know you to be especially «skilled in all cus- toms and questions which are among Jews; wherefore I be- seech you to hear me pa- tiently. My manner of life from my youth, which was at the first among my own nation at Je- rusalem, all the Jews know, who have ‘known me from the beginning, if they would testify, that after the strictest sect of our religion, I lived a Pharisee. And now I stand, and am judged for the hope of the promise made by God to our fathers: to the accom- plishment of which promise our twelve tribes, earnestly serving God day and night, hope to attain; on account of which hope, king Agrippa, Tam accused by Jews. What! nation of the Jews combined against him; he very legally and judiciously says, Jews, certain Jews. On this izo Tovdacwy Professor Hackett зауз— without the article (comp. 22 : 30), because he would represent the accusation as purely Jewish in its character.” Very good, in- deed; but not quite enough. Purely Jewish may include the whole nation of the Jews; but that was still too formida- ble for the occasion. То have the Jewish people all in com- bination against him, was, indeed, greatly enhancing the argu- ment against himself. But Paul, still more prudently, gives the bald indefinite word Jews, indicating a mere clique, and neither a tribe, nor a nation, nor a whole people. It is not often that we find an illustration, so unambiguous and forci- ble, of the grammatical power of the presence or absence of the article. The power of its absence can only be valued by the power of its presence. “The head and front of his offending? extends only to an indefinite class of Jews. We, therefore, prefer, * I am accused by Jews,” to, * I am accused by the Jews.” © Malita yrworny, especially intelligent, is good ; but we think, skilled, especially skilled, is better. Wisdom, skill, and knowledge, are not synonymous, but often confounded. There is no writer known to us that does not often confound these terms. And, indeed, our lexico- graphers are perplexed in defining them. Webster himself is bewildered in his efforts to discriminate and clearly dis- tinguish them. Our very best writers and orators confound them. Knowledge is both speculative and practical. is- dom is the maximum of knowledge, prudence, and discretion combined. We may have much knowledge, and no wisdom. We sometimes find intelligent fools, and comparatively igno- rant wise men. “І wisdom dwell with prudence, and find out the knowledge of artful devices," said the wisest and the most intelligent man of Bible history. Knowledge is theo- retic and speculative; wisdom is discriminating and practical. “The Sophia of the Greeks, and the Chachemah of the He- brews, are indicative of that prudence and discretion which enable men to perceive what is fit or suitable to be done, ac- cording to the knowledge they may possess of the circum- stances of time, place, persons, manners, and end of doing." So defines Alexander Cruden in his Concordance ; and in this definition he excels all the lexicographers that come within my horizon. * Who knew me from the first Wes.; *who were acquainted with me many years ago,” Wakef.; they have a prior knowledge of me, from an early period,” Thomp.; * Who haye known me from the be- ginning,” Penn. 4 JTooyweodoxorres ue ava. ооу ГА ACTS OF THE APOSTLES. CHAP. XXVI. KING JAMES’ VERSION. a thing incredible with you, that God should raise the dead? 9 I verily thought with my- self, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did|' in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and com- pelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. 12 Whereupon, as I went to Damascus, with authority and commission from the chief priests, 13 At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? Газ hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to L GREEK TEXT. LEM" EIC Doge ` ` тай тар Upiv, el ó Ocos vekpous €yeipet ; ph eyo pè оду Едоёа enaure троѕ то dvope oot тод Nawpaiov дел тоЛЛа evav- , ^ 10 ^ < а / 3 tia mpü£av 0 кої поло èv 2 ` ^ JepocoAvpots, Kat moAXovs TÓV e / ATA ^ и ayiov eyo QvAakate катєкЛєта, N ^ ^ THY Tapa TOv Gpxtepéov ебоу- ГА и A Tiav Хаваи" GVALPOVLEVOYV TE ll k ` avTOv Karijveyka. Vapor. | al ката TÓTAS TAS ouvayoyas mg Лаки TyLswpav avrovs, jv&ykagov BAaa pet: „теритооѕ тє en- pawópevos аўто, Еб кои ews kal eis Tas бо полез. 1? ёу ois , , \ каї zopevouevos eis THY Aapa- ` ^ TKOV per efoucias Kal emiTpomns т; тара TOV apxtepéov, 15 Jue pas шесте, ката ти 666» idov, Вас:Хє0, ovpavobev vmép TH (А ^ e и AapmpoTnta Tov Лоо, пєр:Ха- ^ M ^ , > pav pe Pas кої rovs ovv enol + ` mopevonevovs. 1 тарти d€ ka- А e ^ ` ^ TATETOVT@V NUOV eig THY упр, 5 ` ^ , nKovoa фот ХаЛодсау pos , ^ е E pe Kat Aéyovcav тү Efpaeió. ` N duadext@, Laovd, Xaovà, Ti pe , , ` ГА бифкез; oKANpoY сог Tpos KEV- 5 ` ` 5 тра Лакт (вии. 7? Eyo òè etmov, = dai Ser у Tis ei коре; ‘О дє єітєу, Eyo a A ` А 5 eit Inoods ди av Qwokeiw. 1 аЛ- ves Z ` ^ BEEN ^ Ла атасттбе, kai отб єті TOUS , > ^ ` DA подаѕ gov: eis тобто yap офу REVISED VERSION. Is it judged incredible with you ‘that God raises the dead ? I, indeed, thought with myself 9 that I ought to do many things against the name of Jesus of Nazareth. Which things I also 10 did in Jerusalem: and many of the saints I shut up in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And 1 punishing them often through- out all the synagogues, I com- pelled them to revile ‘Jesus, and being exceedingly mad against them, I persecuted them even to foreign cities. In doing this, as I went to Da- mascus, with authority and com- mission from the chief priests, at mid-day, O king, I saw along the way a light from heaven, above the brightness of the sun, . shining round about me, and those that journeyed with me. And when we had all fallen to the earth, I heard a voice speak- ing to me, and saying in the Hebrew tongue, Saul, Saul, why do you persecute me? It is hard for you to kick against ^voads. And I said, Who art 15 thou, Lord? And he said, I am Jesus whom you perse- cute. But rise, and stand upon your feet: for I have appear- ed to you for this purpose, to make you a minister and a wit- * Её is very generally translated by 17: by that, in the com. ver. to punctuation in Bagster’s selected readings, we punctuate and render it, What? Is it judged, ete. f To revile Jesus. supplement to ordinary readers. the sense of the passage. many, of the uneducated imagine, to blaspheme God. Те, interrogative, what? indicative of surprise. Jesus, in this place, is a necessary Indeed, it is contextually It was not as some, if not According | blasphemy. speak against Christ, or to speak disparagingly of him, 5 Kata tyv odor, “on the way," De Wette, (Mey., Rob.) ; “along the way,” Hack. writers. To в Instances of this formula are given, from Greek and Roman “Nam que inscita est, Adversum stimulum calces.”—TERENCE. ACTS OF THE APOSTLES. CHAP. XXVI. KING JAMES’ VERSION. make thee a minister and a wit- ness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and /rom the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and in- heritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrip- pa, I was not disobedient unto the heavenly vision: 20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, GREEK TEXT. coL, проҳерісасдш сє vmpe- : = Aa ipei: Tv Kal рартора wy тє єідє cw > ГА If re офбђсошаї сог, И €Eapovpe- REVISED VERSION. ness both of those things you have seen, and of those things in which I will appear to you; Я 3 P у. . -. |delivering you from the peo- 17 vos сє єк TOU Aao0 Kal TOV ple, and from the Gentiles, to , ^ ^ ^ > P: 1 €Üvóv, eis oùs vOv oe атостєЛЛо, | whom I now send ‘you, to 18 ^ ` ^ ^ ir 18 дроби opOadpods адтфу, тоў | Open their eyes, that they may ; , y / » n |turn from darkness to light, eria Tpéjat ато akorovs eis has bei B * ,*, .| and from the power of Satan ED ES e£ovaías ToU Narava ет | to God, that they may tre- ^ ^ э ` = > . а тоу Өєоу, Tov ЛаВех avrovs| ceive forgiveness of sins, and dea арартивь, каї KAnpoy ey | ап inheritance among them ^ € P: A Hd € TOig yylacpEevols, TITEL TH els ihat, Bue ange edi. e de = "O08 PUR E74: faith respecting ‘me. CAS aii A ev Bact 60 “YP! Whence, king Agrippa, I 19 па, оок eyevouny amens тт) | was not disobedient to the heavenly vision, but showed 20 > / > , 2 ^ ^ обра» omracia, &ÀAA& rots êv ^ ^ Е Zap ko пртоу Kai Jepoao- Aupots, eis тасар» TE THY хорау ^ , ГА ^ ^ y, т5 Lovdaias, каї rois €Üveaww, first to those of Damascus, and at Jerusalem, and through- out all the region of Judea, and then to the Gentiles, that ! For vvv, Gb., Ln., Tf. substitute eyw. ) Tov даВғю, и. т. 4., expresses the direct object of the second infinitive, and the alternate object of the first. Hack. This is an impressive, as well as a most perspicuous and connected summary of means and ends. Paul's work is sen- tentiously expressed under the figure of * opening” eyes, or blind eyes. This was his work, being declared in this place as the end of his mission. Their work, whose eyes were enlightened, is also explicitly declared. It is distinctly, Ist, turning from darkness to light; 2dly, and, consequently, that they might receive, first, a “remission of sins;” and, in the next place, “an inheritance amongst the sanctified ; and then again the means are proposed— through faith,” or “by faith.” closed It is motet тр & Ene. k Tovee тр ets гиг. “Our English translators, and some others, join with #ycaouevos; but the words specify evidently the condition by which believers obtain the pardon of sin, and an interest in the heavenly inheritance.” Hackett. Kes is seldom represented by wpon, and even in those cases it may be, if not more, intelligibly rendered “in regard to,” in re- ference to,” or, in order to some end, or object. This is the distinctive and most charac- teristic instrument in the Evangelical dispensation, or the present existing administration of the remedial system, con- summated in the person, the mission, and the work of the Lord Jesus Christ. Faith is, however, but an instrument. Tt is never an ultimate end, but a means to the attainment of ultimate ends. Eis = motet тр. The translators of the Receiyed Version were quite arbi- trary in their respect to the presence of the article. Some forty times they have annihilated it in their version, when the apostles wrote it as all important to the proper and pro- fitable understanding of the mind of the Spirit. Iovis, faith, and 7 motis, the faith, are very distinct ideas. We have this most important common noun in the apostolic writings in two very different, distinct, and clearly appreciable attitudes; subjectively and objectively contem- plated. When used subjectively, in reference to a person, un- less it become itself the subject of a proposition, it is an- arthrous ; when objectively, with the article always, or with some other distinguishing connective, indicative of its special significance and association. On turning to Paul's splendid development of the renowned “cloud of witnesses,” he sum- mons the mighty men of faith to demonstrate his own defi- nition of it. He first defines faith, and gives twenty-three cases of it, illustrative of it as a principle of action in its sub- ject. In each and every one of these cases it is anarthrous. In conclusion (Heb. 11 : 39) he says, ойтог zt«rres uaotven- Sevres дам vns лиотеоѕ. Thus distinguishing the faith objec- tively, from faith subjectively contemplated ;—an inheritance through the faith. Kus tue, towards me, into me, are awkward and clumsy formulas of speech. With regard to me, or respecting me, are not only good English, but as fashionable as unto me, to- ward me, concerning me, upon me, at me, all of which, and many similar are, in com. ver., constituted representatives of ets, in its numerous and various associations. ; ACTS OF THE APOSTLES. CHAP. XXVI. 173 KING JAMES’ VERSION. that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. 24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thy- self; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak, forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak freely. For I am per- suaded that none of these things are hidden from him; for this thing was not done in a corner. GREEK TEXT. J ГА ~ ^ | amayyeAAwy peravoeiv, koi єті- и SA ^N S y ^ aTpéDew ётї Tov Ocóv, a&ia THs v и peravotag «руа TpagTovTas. 21 Eyeka rovrov pe oi '"lovOatot ^ > ovdAaPopevor €v TQ LepQ, ETE 3 pávro Buxepisaa вии. 2 ETIKOU- pias оду TUX@Y Tis тара то? Өєод, axpe THS тђиёраѕ тату c , ^ ёсттка, p«prvpovj.evos шкрф TE ^ 4 at > M , Kal peyad@, ovdev ектох Aeyov e e ^ 3 7 Фи тє ot профтто: eAaAÀmaav , ^ j.eAAovrov yivecOa каї Мосе, 225» ` e ` , ^ ЕЁ табттоѕ о Хрісто, ei mTpo- 4 ^ ^ ros eÉ арастасєоѕ vexpav pas , ^ ^ pear katayyeAre TO Лаф kal ^ ^ N ^ rois €Oveot. “ Табта дё avro ^ , azoAoyovuévov, о Poros peya- ^ ^» , 2, ^y TÜ povi epn, Mawn ITavr« та TOAAG сє Ypap aTa Els pa- £ 25 ¢ ` > мар wepitperea. ‘О де, Ov и ^ paivopat, фу, кратістє O7are, rs QAX аАдєіаѕ каї cappoovrns er > / 29 37 pyara атофдєууоши. єті- B ГА orara yap тері rovrov 0 pao- Revs, Tpos Ov каї mappa Go- pevos hard: havOavew yap airov TL тотоу 00 пєідоцог OVdEV* Ov ^ , yap сти» ev yovig. TETpaypevov REVISED VERSION. they should ‘reform and turn to God, and do works proper for reformation. For these causes the Jews seized me in the temple, and tried to kill me. Having, however. ob- tained the help of God, I con- tinue to this day, testifying both to small and great, say- ing no other thfħgs than those whieh the prophets and Mo- ses did say would come: that the Christ was to suffer, and that he first, by his resurrec- tion from the dead, would show light to the people, and to the Gentiles. And as he thus spoke for himself, Festus said with a loud voice, Paul, you are mad, much learning has made you mad. But he says, Tam not mad,25 most excellent Festus; but speak the words of truth and of a sound mind. For the 26 king well knows concerning these things, before whom, therefore, Г speak boldly; for I am persuaded that none of these things are hidden from him: for this thing has not been done in a "corner. King 27 21 24 Hackett. “Some make 1 We are still more penetrated with the conviction that uetravoew and ueravora should be represented in all cases by reform and reformation. They are not equivalents to uera- иейоиаг and wetaueheca. When and where the Holy Spirit uses two words, we should not use only one. Punitentig is not reformatio. A change of views is not a change of con- duct, nor a change of life. That sinners should not only be penitent—regret, and mourn over the past—not merely profess reformation, but do works meet, or suitable to such profession of reformation. Merayeleca is mere painful and sorrowful reminiscences of the past, pregnant with fearful forebodings of the future; but a change of views, a change of mind and purpose, a change of heart and of life are represented by xe- There are works meet and suitable to a change of views and a change of heart which are called works meet for repentance. m Ev xadyros ó Хоготоз, might otherwise be rendered, whether the Christ can suffer. De Wette, Mey. “ Not whether he must такое“. suffer in order to fulfill the Scripture.” £L = бти, 1. е., the sign of a moderated assertion.” Hack. “That the Christ would suffer death,” Wakef., Penn; “ should suffer,” Thomp., Boothr. According to Hackett, the Apostle “ ap- proaches the question on the Jewish side of it, not on the Christian, and that was, whether the Messiah being such as many of the Jews expected, could suffer.” Others make e equal ore, that, = that he would suffer, and that he would rise, ete. He is, indeed, the лоототохоѕ ex row vexowy with Christians. But such was not the Messiah expected by the Jews. And, there- fore, the point in debate was whether, according to prophecy, the Messiah could suffer death. Paul proved that he could die, and did die, according to the Seriptures. ^ Swgooovrn, sobriety. So rendered in its two other occur- rences in Paul's writings. It is an antithesis of uaria ov uawo- uaralņ?eas, of truth, “as opposed not merely to falsehood, but to the fancies and hallucinations of a disordered intellect.” Hackett. 174 ACTS OF THE APOSTLES. CHAP. XXVI. KING JAMES’ VERSION. TOUTO. i 97 King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. y , OTL TLOTEVELS. ° Ev oltyeo—zoove, in a little time. At this rate you per- suade me to be a Christian. By taking ev оу as quanti- tative instead of tM&poral, Meyer brings out this sense from the expression, * with little effort you persuade me to become a Christian.” In other words (said sarcastically), “you ap- peal to me as if you thought me an easy convert to your faith.’ “Should ev ueyalw, according to Mey. and Tf., be adopted as the current reading in Paul's reply, instead of ev лор, this would be correct; but the testimony for the com- mon text outweighs that against it,” Hack., Neander, De Wette. It is at present held to be unphilological to translate ev oÀtyc almost (Beza, Grotius, Eng. Ver.). “ The Greek for that sense would have been oov de, or mag oAyor. Agrippa appears to have been moved by the apostle's earnest manner, but attempts to conceal his emotion under the form of a jest," Hack. Whatever may haye been his motives or convictions, sin- cerely or insincerely expressed, he gives conspicuity and emphasis to the Christian name as then of some notoriety. As to the origin of this'name, the consideration of which we deferred to this place though occurring ch. 11: 26, we are called upon to notice. The word Xgcoreavos is found only three times in the Christian Scriptures, Acts 11 : 26; 26 : 28; 1 Pet. 4: 16. Whether this name was self-imposed, or im- posed on the disciples of Christ by their enemies, is even yet a litigated question. The com. ver. makes the disciples pas- sive in receiving this name; so does Wakef, Murd., Dodd., Thomp., Boothr., Wiclif, Tynd., Cranmer, the Genevan, the Rheims, all lying before me. I have before me also the London Polyglott, published by Bagster and Sons, under the super- vision of the distinguished Dr. Lee. In this admirable work at one opening, we have the Hebrew, Greek, Latin, German, French, Spanish, Italian, and English Old Testament and New; and in all these, so far as we understand them, we find them unanimous and uniform in presenting the disciples at Antioch not as active, but as passive, in receiving the name Christian. Superadded to these authorities the impressive fact that every creature in the universe is passive, in receiving 2 name, confirms our convictions that neither Paul nor Barna- bas, nor any inspired man, then and there, first called the dis- ciples of Christ at Antioch Christians. Sacred history, from its first to its last page, presents this view. God himself gave the first man a name. Adam gave to his wife the name Eve, or life, and to the whole animal creation around him. He did this work so appropriately that God confirmed it all; for Moses says, * The Lord God brought every beast of the GREEK TEXT. TLOTEVELS ’Аурйтта rois mpophrais; ода 28°O де ' Aypir- ` ^ » mas mpos тор lla)UAov edn, Ev э , , ^ oAtye pe mebes Хрістіароу REVISED VERSION. BaotAev| Agrippa, do you believe the prophets? I know that you be- lieve them. Then Agrippa said 28 to Paul, You in alittle time per- suade me to become a °Chris- field, and every fowl of the air to Adam to see what he would call them. And whatsoever Adam called every living creature, that became the name thereof.’ Gen. 2:19. Adam was, therefore, the most learned zoologist that ever lived. But we must hear the profound Kuincel on this verb chree- malizoo. Xgnueri£o (chreematizoo) among the Greeks in Attica indicated to transact anything, or so to transact a matter that it should thence obtain a name. His own words are: * Atticis erat res agere; apud recensiores res ita agere ut nomen inde adispicaris hinc significalione intransitiva.” In consulting Thesaurus Grece Lingue, secundum Constan- tini methodum et Schrevellii, Reseratus, concinnatus, et adorna- tas, studio et industria Guilelmi Robertson, Cantabrigic, A. D. 1676, we find this name dilated upon in the words following, to wit: “ Холиатідсг tovs па9ттаѕ Xorotiavovs, nam cogno- menta hominibus imponi solebant ex negotio quod tractabant, vel ex effieio quo fungebantur; item oraculo reddo. Respon- sum do at postulata, ut weeoBecas yonwatetew. Diodorus.” To this high authority we shall only add that of Leigh’s Crit. Sacra, London, д.р. 1650: “ XonuareSw, ошае, nominor, Divi- nitas nuncior. Rom. 7 : 3, yenuatioe:, vocabitur scil. adultera —she shall be called an adulteress.” Acts 11 : 26 it indicates * to. be called,” “to be named,” not to call themselves. Let us hear Kuincel a little further. “ Quzeritur, ?mposuerintne Christi Sectatores sibi ipsi hoc nomen, an illud acceperint ab aliis. Christi cultores ipsos primum usos esse Christianorum appellatione non modo probari nequit, sed etiam gravibus ne- gari potest argumentis. Primum enim, si sibi ipsi peculiare nomen vindicassent, invidiam adversus se graviorem excitas- sent, et magis magisque aluissent.” “ That the Christian wor- shipers placed this name upon themselves is not only void of all scriptural evidence; but can be denied with weighty ar- guments. If they had asserted, or vindicated a right to the name, they would have only excited a more grievous enmity against themselves, and more and more nourished it.” So reasoned Kuincel. Besides, the Greek text, fairly interpreted, affords no authority for such an idea. That it may with all propriety, and with little or no reasonable offense, now be as- sumed and worn by the disciples of Christ everywhere, is not to be questioned, at least, comes not within our present horizon. But it may be said, Does not the word хоуиатбо in He- brew style intimate a Divine oracle? Does it not in the Christian currency imply or involve a Divine communication, or suggestion? We can positively say that while this may sometimes be the case, it does not necessarily indicate such an ACTS OF THE APOSTLES. CHAP. XXVI. 175 KING JAMES’ VERSION. 29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 39 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: 31 And when they were gone aside, they talked between them- selves, saying, This man doeth nothing worthy of death, or of bonds. 32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cesar. GREEK TEXT. , c ` ^ » yeverOa. 79 * O dé Па?Лоѕ etmev, ^ ^ Ух Еобирлу av тф @еф, кої £v 3 7 ` 3 ^ > ГА oÀtyQ Kat ev TOÀÀQ ov povoy > \ s А ` > , се, аАЛа кой TAVTAS TOUS KOVOV- Tas pov о иеро», yevéa&at т010)- TOUS TOLOS кауф «іш, таректдѕ Tav Oca uv rovrov. * Kai таб- И ^ та єітоутоѕ адтоб, avéaTn 0 ~ \ BaciAevs каї 0 туєиФу, 1 тє , s , Bepvikn, kai oi соукабђшєрог » ^ , avrots. kal ауауеюрђсартєѕ 3 z N 2 єЛаЛооу Tpos aXAnXous Aéyovres, 9 20) СА x ^ Or oùôèv Üav&rov a&vov 7 дє- ^ у y Ф cv правое о аудротоѕ аётоѕ. 2? ГА \ ^ , v "2? Aypinmas 06 тф Bhore ёфт, > , » 3 AroreAvaGa єдоуато ó &vôpo- Ф ` 3 , поз ovTOS, €L pn ЕпЕКЕКАуто Kaícapa. REVISED VERSION. tian. And Paul said, "I would 29 to God, that not only you, but also all that hear me this day, were, in a little or much time, such as I am, except these bonds. 4 And when he had said these things, the king rose зар, and the governor, and Bernice, and they who sat with them, and when they had gone aside, they talked among themselves, saying, This man does nothing worthy of death, or of bonds. Then Agrippa said to Festus, 32 This man might have been set at liberty, if he had not ap- pealed to Cesar. 30 ЗІ idea. Its use in the Christian Scriptures does not always іп- dicate such an idea. For example, in its nine occurrences it is fully exhausted by the words, called, admonished, spoke. Rom. 7:3, she shall be called an adulteress, according to law, not according to a Divine suggestion, or impulse. “It was revealed,” Luke 2: 26, and it is once represented by the mere term spoke, Heb. 12: 25, and by the Romans translated in their own currency to name, named—appellor, nominor. Xenuc, its root in Greek, is, negotium res, consilium, necessi- tas. They assume too much who say it necessarily involves the idea of a Divine oracle in this connection. It may, or it may not, is the most that can be philologically and truthfully said of it. It would, indeed, be assuming too much, to affirm that it here indicates a special Diyine communication. It is quite as possible and as probable, that because the disciples of Jesus spoke so much of his being the Christ, that their enemies indignantly called them Christians. This becomes more plausible from an allusion to the sufferings of the early Christians on the part of Peter, 156 Ep. ch. 4: 16, “If any man suffer as а Christian, let him not be ashamed, but let him glorify God in that name;” or, “on account of that name,” Penn. It is the most probable presumption, that be- ing the custom in all the sects of philosophy to call the school after its founder—Platonists, Pythagoreans, Aristotelians ; or as the Christian sects, Lutherans, Calvinists, Arminians, etc., glorify their founders. So did the disciples either voluntarily, or by constraint, the author and the founder of the faith. “Tf any man suffer as a Christian, let him not be ashamed, but let him glorify God on that account.” P EvEauny av vq Oso, I could pray to God, according to my feelings. Av, with the optative, intensifies the idea, xaz ev oliy маг ev ohh. Egn (v. 28) omitted by Ln., T£, Gb. For zoddw, Ln., ТЕ, Gb. substitute, as a better reading, us- yal. a After aveorn, te is properly inserted before 6 доогер, both the king and the governor, etc. Then the king rose up is in better taste. i 176 ACTS OF THE APOSTLES. CHAP. XXVII. KING JAMES’ VERSION. CHAP. XXVII. CHAP. Ахр when it was determined, that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus’ band. 2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia, one Aristarchus, a Mace- donian of Thessalonica, being with us. 3 And the next day we touch- ed at Sidon. And Julius cour- teously entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under otis. ? TOUS ката т» KEOS. 3 / M emérpeye mpos GREEK TEXT. ‘QZ 06 éxpiOn то? e ^ , N > и , nps eis THY JraXav, mapeði- 55 ^ , дору rov те llabAov Kai Twas érépovs дєсифбтаѕ ékaTOVTÓ. р арака к РХ? ovopate lovAto, omeipns ХєВа- pe D» i 5 emiBavTes де “Adpapwrrve, |éAAovres me ви] Onpeer ovtos ody uiv’ Ар отарҳоо M акєдоуоѕ OcaaaAovt- тү T€ тєра KarnxOnpev eis Midava: diravOporws тє 0 '"IovAwos 79. HaAc ypnoapevos, , ^ Oevra émiueAe(ag Tvxetv. ^ » и e , KetÜev avaxÜévres vremAevoauev REVISED VERSION. XXVII. CHAP. XXVII. amOTAev| Ако when it was determin- 1 ed that we should sail to Italy, they delivered Paul and cer- tain other prisoners to a cen- turion of the Augustan *eohort, named Julius. And entering 2 into a vessel of Adramyttium, "we put to sea, being about to sail by the coasts of Asia, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we landed 3 at Sidon: and Julius courte- ously treated Paul, and gave him liberty to go to the ‘friends, to partake of their kindness. And when we had 4 ‘loosed from thence, we sailed пло ‘Aciay TÓTOVS, þiňovs mopev- kå- Not their departure, but the The Twas ^ 24029 tov anomhew huas. time of it, that we (Luke and company) should sail. infinitive with zov is generally indicative of purpose. itegovs деошотос, certain other prisoners; éreoos, other ; tan- tamount to addos—ozerons Хе 8 аот, of the Augustan band or cohort—called Italian—generally composed of Italians. > how Adgauvrrny@, a ship of Adramyttium, a sea-port of Mysia. Meddorze, by Gb., Tf. and Meyer, is preferred to uehdovres—ambiguous according to De Wette. ғ тоос xara thy Aovay tomovs; sis after rhew seems to be wanting, and is in some texts supplied. By what authority we know not. © Karnyinusy evs Хадера, first per. plur. aor. 1. ind. pass., deduco. We landed at Sidon, ex xara, deorsum, downwards, et «yo, duco; literally, we were borne down into Sidon, а Phoenician city. Our Saviour had visited the con- fines of Tyre and Sidon; reported Matt. 15 : 21. Tous роо, not his friends, but the friends, 1. е., the brethren. This title, ої pror, of the brethren, occurs Зӣ John, v. 15, twice. PDilavdoonas te д Iovktos ty Havkw yonoueros. of хатауо, Хоа, | + commodato do, quasi e manu in manum; I benignantly place my hand in yours. Captain Julius treated benignantly, phi- lanthropically ; courteously, is not enough; most benignantly. Captain Julius was a true Roman gentleman. “Husoas énta may be indefinite; about а week. Hack., ch. 20: 6, * Means probably about a week. 4 AvayIevtes brexhevoauey tyv Kumeov—evartiovs. Avaya, subduco, adduco, produco, reduco; avayew, proficere, ascen- dere.—Crit. Sacra. This is a word of special favor with Luke. In the Christian Scriptures «vaya is found twenty-four times ; and of these, out of Luke’s writings, only three are found. So largely in the use of this word, he gives much latitude to its import, as well as a very free circulation. Our translators found themselyes obliged to give no less a yariety in their version of it. On examining it with much care, we find they have given to it the following variety of representatives: lead, lead. up, bring, bring up, bring up again, take up, launch, launch forth, offer, loose, sail, set forth, depart. Here are thirteen distinct and distinguishable acts represented in the currency of one man by one and the same word; and these occurring in only two of the twenty-seven documents that constitute the Christian Scriptures ! How much, then, depends upon the subject, and the com text, and the discrimination of the interpreter or translator. As further developing the progress of our language and of the literature, the taste and science of the age we live in, and more especially the marvelous change that has silently and progressively come upon our language and our taste, we shall give a few versions of the 4th and 5th verses of this 27th ch. * And whanne we remoueden fro thennes we yndirsaileden to Cipre, for that Wyndis werun contrarie. V.5, And we seileden in the see of Silici, and Panfili: and camen to Listris that is Licie.” Wiclif, a.p. 1380. У. 4, “And from thence lanched we, and sayled harde by Cypers because the wyndes were contrarye. V.5, Then sayled we over the sea of Cilicia and Pamphilia and came to Myra a cite in Lyciia.” Tyndale, A. D. 1534. V. 4, “And whan we had launched from thence, we sayled hard by Cypers, because the Wyndes were con- trarye. V. 5, And whan we had sayled over the see of Cylicia and Pamphilia we cam to Myra which is in Lycia." Cranmer, ACTS OF THE APOSTLES. CHAP. XXVII. KING JAMES’ VERSION. Cyprus, because the winds were contrary. 5 And when we had sailed over the sea of Cilicia and Pam- phyla, we came to Myra, а city of Lycia. 6 And there the centurion found a ship of Alexandria sail- ing into Italy; and he put us GREEK TEXT. tv Kvmpov, 0:0 то Tovs &vépovs eîvar évavríovs. ° то те méAayos то ката THY КіМ№кіау kai Hap- dvA(av SiaTrAcvoruvres, KaT HAO OMED eis Мора tis Avxias. ê Kåre? evpov 0 ékarovrapxos TAotov "AreEavdpivoyv mAéov eis THY 'IraMav, eveBiBacev pas eis REVISED VERSION. under Cyprus, because the winds were contrary. And when we had sailed over the sea along Cilicia and Pamphy- lia, we came to Myra, a city of Lycia: and there the cen- turion found a ship of Alex- andria sailing into Italy, and 177 э , therein. атто. 7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed unto Crete, over against Salmone: 8 And hardly passing it, came unto a place which is called, The Fair Havens; nigh where- unto was the city of Lasea. , ` Aevoapey тти A. D. 1539. V. 4,“ And from thence we launched, and sayled harde by Cyprus, because the Windes were contrary. V.5, Then sayled over the sea by Cilicia and Pamphilia, and came to Myra, а citie in Lycia. Cranmer, л.р. 1557. V. 4, “And vvhen vve had loosed thence vve sailed vnder Cypres, because the vvindes vvere contrarie. "V. 5, And sailing the sea of Cilicia and Pamplia, vve came to Lystra vvhich is in Lycia.” Rheims, a. n. 1582. V. 4, * And when we had lanched from thence we sailed ynder Cyprus, because the winds were con- trary. V. 5, And when we had sailed over the sea of Cilicia and Pamphylia we came to Myra, a citie of Lysia.” Com. Ver. A. D. 1611. Such was the progress, and such were the changes in our English Sacred Scriptures during 251 years. It will be observed, that the proper names changed less than the common nouns. The reason was, the originals from which they were borrowed were substantialy the same, being Grecian and Roman. Again, it will be noted in many places, that a few instances only appear in these two verses of a change in the verbiage in our version, compared with the authorized of 1611. These were not made by any assembly recognized in Protestant Christendom, but were made by the unauthorized editors or publishers of them. ‘This is the most convincing argument in vindication of the labors of the Bible Union to have a thorough revision. These selections were made without an election of any place. e Literally, “upon it. Luke abounds in nautical ex- pressions, and to do him justice, we ought to translate it, technically, “he put us on board of it. РЎ е ^ ` е и ev ikavats de nmepaus ^ < 14 ГА BpadurAoovvtes, kai podis yevo- \ ` , ` evor ката THY Kvidov, ил mpo- ^ £ ^ ^ э , е сє@итоѕ NUAS TOU avéuov, UTET- УаЛифути È podis тє wapade- yopevot афто, )Лдоџєу eis тотору пра Kadovpevov Kadrovs Ainé- vas, Q €yyUs Av modus Aasaia. he put us on board of «it. And when we had sailed 7 slowly many days, and with ‘difficulty came off Cnidus, the wind not permitting us, we sailed Sunder Crete, over against Salmone; and "соаѕё- 8 ing along it with diffieulty, came to a certain place called, The Fair Havens; near which was the city of Lasea. ` ката Крутти T Пов. Тһе com. ver. supposes their having sailed so far for the difficulties they had to encounter, which is absolutely the import of 0/15. See again v. 8, which, in the com. ver., sustains this change. Е Ynexhevoauer tyw Котли» хата Xehuowvgr, we sailed under Crete against Salmone. Under Crete, not literally! but under its protection against the wind and the swollen waves dashing upon its wind-beaten side. On the leeward, or sheltered side of the island. “ We sailed under Crete against Salmone.” "This promontory is yet recognized, “forming the eastern extremity of that island," and still retaining the origi- nal name. Тһе allusions to this island and its wind-beaten side, and its present map, all correspond with the references here found. в Mohs te лооадғуоиғрог avinv. Jlag«Asyouct, preter- lego, preternavigo. Proprie significat, q. d. lego littus vel oram littoris lego, I scan the shore of the sea. The Romans had in their nomenclature preternavigatio, a ztagez2ove—a sailing by, or along the coast. “ Nautical authorities assure us that this place is the furthest point to which an ancient ship could have attained with northwestwardly winds, be- cause the land turns suddenly to the north." Hack. @—Aaoaa. ф is here governed as an adverb by eyyvs. Crete, once covered with its hundred cities in which Chris- tian churches abounded, spread over an area of 270 miles in length, and 50 in breadth, celebrated for its lying poets, ac- cording to Epimenides, is now called Candia, and famous only for what it once was. 178 ACTS OF THE APOSTLES. CHAP. XXVII. KING JAMES’ VERSION. 9 Now, when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admon- ished them, 10 And said unto them, Sirs, |» I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. 11 Nevertheless, the centurion believed the master and the GREEK TEXT. ^ , ?'[kavoÜ dé xpóvov Owryevoué- ^ э/ э/ 3 ^ vov, каї OvTOS 70» emiapadovs ^ ^ ` ` Tov TAoos, Oia TO каї THY VN- £f ^ in стєа» 10) TapeAgAÀvOévau, Ta- , ^ ^ pyvee ó Пабло № A€you aUTOLS, “Avépes, дєор® ort шета, 08 рео кої тоЛА?) (pias ov pLovoy Tov фортоо кої Tov тћо!оо, àÀÀ& kai TOv NyvxQv vuv uéAAewv éreo- D ^ NE А Oar тди mov. О 0 Exarov- ^ , ^ Tapxos TQ киВеруцт] koi TO REVISED VERSION. Now a ‘long time having elapsed, the navigation being now unsafe (because also the fast was already past), Paul exhorted them, saying, Sirs, I perceive that the voyage will be with violence and much ` 1033, not only of the cargo and ship, but also of our lives. Nevertheless the centurion believed the *helmsman and owner of the ship more than those things which were spoken by Paul. 12 19 And because the haven was not commodious to winter in, the more part advised to de- part thence also, if by any means they might attain to Phenice, vavkAnp@ ^ ^ emeiüero padov 7 ^ ` ^ , , rois ото Tov Lavrov Aeyopévois. э и A ^ , e и avevÜérov дє TOU Лцієрџоѕ vra- ` [4 PXOVTOS Tpos тараҳєциосча», oi , X, A > ^ mÀeiovs hevro BovAny avaxOnvat какєідєу, cimos дууошуто karav- ^ и т)сарутєѕ eis Фойлка парахеа- the owner of the ship rather than those things spoken by Paul: and because the haven was "incommodious to winter in, the majority also advised to depart thenee, if by any means they might attain to Phoenix, to winter, which is a i Tuavov де zoovov duaysvouevov, а long time having now transpired. «avos, in a former note, we have shown to be of great latitude, reaching from what is merely sufficient or enough to that which is great, and worthy, and able, and all potent, sufficient for any given purpose, or as a means to any proposed end. Tyv vyorerav is generally thought here to refer to the great fast observed on the celebrated day of the great national expiation—the tenth of Tisri—about the au- tumnal equinox. “Philo also says that ‘no prudent man thought of puting to sea after this season of the year.’” Jahn's Archzol, $357. The Greeks and Romans thought that sailing in the Mediterranean was not safe after the middle of October nor till after the middle of March. And this is not far from the figures on the Atlantic. 1 Огоого. Literally, to see, with regard to physical na- ture, but to perceive, with regard to the intellectual, the moral, and the religious. We, however, metaphorically represent the perceptions of the inner man by the outward senses of the animal man. Hence we see, and hear, and feel internally, as well as externally. к Kufeorntn—étxavorvvaoyos—vevzhnoo. Here stand three officers, the shipmaster, the centurion, and the owner of the ship. The last was most interested; the shipmaster or pilot, most responsible, having persons, and property, and his own life at stake; the centurion least concerned while at sea, but most responsible when on land. In this book we Вахе two words in the original, representa- tive of the same officer; é&atovragyys, only found in this book of Acts; and éxarovragyos, used by both Matthew and Luke—the former by Luke only. We can give no reason for it. We have in classic Greek the word соҳоѕ, a prince, from which the English word arch, a prefix to bishops and some political potentates; and we have in classic Greek соду of large currency as a constituent of the highest officials in all realms. We observe, once more, that «oz, wherever found, indicates, in the words of the distinguished Edward Leigh, of the first half of the sixteenth century, non principium pas- sivum; sed activum significat, a quo omnes creature princi- pium suum ducunt: quam interpretationem utriusque Testa- menti pagina evincit. Amama, Antibarb. Bib. Lib. 3. Prin- cipium, John 1 : 1; height of place, or superiority of man in his office, 1 Cor. 15 : 24. It is taken for the magistrate, Luke 12:11. Titus 9: 1, «ggat qui mero imperio utuntur—those who have primary and plenary power under God. But we must distinguish the 085027775 from its two asso- ciates. Here the helmsman, or the pilot, stands first, he is the master of the ship. He guides and commands its course, and, in this sense, he is not poetically nor rhetorically, but in fact the governor and director of the ship, and, as such, must be obeyed in his station by all aboard. To this effect says Kuincel: “Sed z»feernmps est gubernator navis, qui cla- yum tenet, et puppim dirigit.” He holds the helm, and directs the ship. 1 Aysuerov, was incommodious, inconvenient. The ques- tion was, whether they should abide in that harbor or seek another, not whether they should proceed to Italy at that season. “Paul preferred that they should remain there, and the event justified his discernment.” Hack. Oś a/ecous, the ACTS OF THE APOSTLES. CHAP. XXVII. 179 KING JAMES’ VERSION. and there to winter; which is an haven of Crete, and lieth toward the south-west and north-west. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loos- ing thence, they sailed close by Crete. 14 But not long after there arose against it a tempestuous wind, called Euroclydon. 15 And when the ship was caught, and could not bear up into the wind, we let Aer drive. 16 And running unto a cer- tain island which is called Clau- da, we had much work to come by the boat: 17 Which when they had taken up, they used helps, un- | ( dergirding the ship; and fearing lest they should fall into the quicksands, strake sail, and so were driven. 18 And we being exceedingly tossed with a tempest, the next day they lightened the ship; 19 And the third day we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. 21 But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22 And now I exhort you to be of good cheer: for there shall majority. A consultation being had—the majority were for proceeding to Phoenice, a port in Crete. harbor of this name on the south of Crete, and Ptolemy men- tions a town called Phemnix, with a port which he names On the contrary, Stephanus Byzantinus calls the Pheenicus. town Рһоепісиѕ, which Hierocles again Ва хаг хата yooor, looking towards, facing, rather than Lips and Corus, і. e. the points from which the looking to. GREEK TEXT. / ^ re A ГА gat, Мери Ths Круттѕ QAe- ` ` ^ порта ката А Ва kai ката xdápov. 13 momvevoavros è vorov, 00- Eavres т тробєсоѕ Kekparn- KEVaL, dpavres Sadol ‚таре yovro rjv Круть. И per ov ^ Ny, > Chas KA поль дє єВоЛє kar aUTHS vepos N e , , TupewviKos, 0 KaAovpevos Едро- / 15 и \ кЛодоу. соуартас@єитоѕ дє ^ ` TOU TAÀoiov, kai u) SOvvapevov > ^ 03): за А 3 / avtropOarpey TQ avéuo, émidov- 3 / 6 ГА и Tes еферореба. 17040 дє ті е , , = А vrodpapovres Kadoupevov Kav- ony, podis ioyvoapev EI Teis yever Oa THs oKagns Toy apavres, BonOeias €xpavro, 0то- , < ^ Ё cvvvvres то 7rAotov: poBovpevot ` > A ГА тє и elg THY сорті ékméaoat, А ` Ё C x«Aacavree TO скєдоѕ, ойтоѕ ^ \ «фероџто, ns Уфодрах дє xema- Copeveor 3| рам, TH a квоти Єтогобуто" ? ka ти тре адто- Харе THY aGkev]v ToU mTÀolov гЗ СЫ 0 , \ ели eppipapev: pre дє ŅAlov, 3 , pre &строу enipawovtray ет ^ / mAElovas мерах, XELMÕVOS тє > э N оок OAÀLyov EmziKetuuévov, Aotmóv перрето паса EATS TOU Tø- Сх 5 ^ MES (обои jus. 7 moAXQse дё aor е ГА у Tias Отарҳоооте, TOTE стабєі 0 Па?ћоѕ êv ибс aurov єтєр, "Еда иё, e avdpes, тедарул- c'avrás [LOL ил) avayerOar d ато TNS Крут кєрдӯстаі тє Thy Врши тай» kal TY Сумах. 22 kai тауду пароли vas evOvpety ^ Strabo mentions a calls Phenice. Kara currents of the sea. ° Кеодуоси. > REVISED VERSION. haven of Crete, facing south- west and northwest. Now when a south-wind 13 blew moderately, thinking to have gained their purpose, hav- ing weighed anchor, they sailed close by Crete. But imme- diately a "whirlwind, called Euroclydon, struck against the ship. And when it was borne away, and could not bear up against the wind, giv- ing up, we let it drive. And running under a certain small island, called Clauda, with difficulty we were able to se- eure the boat: which when they had taken up, they used helps, undergirding the ship ; and fearing lest they should be stranded on the sand bank," they lowered the sail, and so were driven. Now we being 18 exceedingly tempest tossed, the next day they lightened the ship; and the third day 19 we cast out with our own hands the tackling of the ship. And when neither sun nor stars had for many days ap- peared, and no small tempest lay on us, at last all hope that we should be saved was jutterly taken away. But after much abstinence, Paul stood in the midst of them, and said, Sirs you should have hearkened to me, and not have loosed from Crete, and so have *sustained this harm and loss. Yet now 22 I exhort you to be of good cheer; for there shall be no 16 21 winds so called blew, viz., the southwest and the northwest, Hackett is very felicitous, as well as laborious in his exposi- tion of the usual terms in this description. m Тофозинос, a whirlwind, called а Typhon, Euroaquilo— Northeastern, Euroclydon. п Tyv ovgrw, the syrtis; so called as drawn together by Rob. Literally, gained, sustained. 180 ACTS * KING JAMES’ VERSION. be no loss of any man’s life among you, but of the ship. 23 For there stood by me this night the angel of God, whose I am, and whom I serve, 24 Saying, Fear not, Paul;|* thou must be brought before Cesar: and lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26 Howbeit, we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were 23 ^ ^ nera gov. лаЛутой рог. GREEK TEXT. атоВолт yàp Yoxns ovdepla coTaL e ù ULOV, mv TOU 7rÀAo(ov. mapeorn yap por тайт ayyedos TOU Өєод, ob єіш, Q kal Aarpevo, ^ Néyov, M?) фоВоб laŭe, Kaicapi сє det ^ \ , парастиш" Kat 160% кєҳарістаі e N у v go. 0 Oeos zr&vrag Tovs пћєортаѕ 5 ` ^ 2 Aio evOupetre čv- , M ^ ^ oc dpes TugTeUG уар TP Ocg OTL о0тоѕ сотой каб ov Tporov Àe- 26 ^ е ^ 3 e^ Tia O€L трах €kmEcev. \ и ` бе теооарескоидекату vo£ éyé- , g ^ ^ vero, Ouxepopuévov тифу ev TQ OF THE APOSTLES. CHAP. XXVII. REVISED VERSION. loss of any man's life among you, except the ship. For there stood by me this night the angel of God, whose I am, and whom I also rwor- ship, saying, Fear not, Paul; /|*you must be brought before Cesar: and lo, God has given to you all those who sail with you. Wherefore, sirs, be of good cheer: for:I believe God, that it shall be even as it was told me. But still, we must be cast upon *some island. Dut when the fourteenth night was come, as we were TH VUKTL r2 m- ЕЈ ^ А eis vicov дє 27° Os P Aaroevw, I worship, I serve. Yn its twenty-one occur- rences in the Christian Scriptures, it is, in com. ver., rendered four times worship, and seventeen times serve. “Tt is deriv- ed,” says Erasmus, “of the particle Ла, which is added (pre- fixed) for more yehemency, and the word ree, which signifies, to tremble, because it is the use of servants to be much afraid, and tremble at the presence of their masters.’ Suidas says, it is idem quod mercede servire, and sustains it out of profane writers, the same as to serve for wages. It is specially taken for sacrifice, which is a special part of Divine worship, accord- ing to both law and gospel, Rom. 12: 7. аге joined together.” Crit. Sacra. Aatosta. In its five occurrences in N. T., four of which are found in Paul's Epistle to the Hebrews and Romans, it is represented by the word service, and God, in every case, is expressed, or implied. IIooozvveo is the word consecrated to worship in its highest and most sublime sense, when and where Jehovah Elohim is the object, or where persons of great dignity, as his ambassa- dors, are addressed. Its Roman representative is adoro. In the Septuagint it is, indeed, used promiscuously in reference to the homage paid to God and man. “Significat, proprie, capitis inclinati gestum, cum moto a fronte galero, caput sub- mittimus. Erasmus. Adorare est manum ori admovere. It signifieth an outward reverence of bowing down the body to the ground, as well civil as religious homage. It properly signifieth, in falling down to worship, by which word Corne- lius is represented as to his manner of worshiping Peter, Acts 10: 25.” Crit. Sacra. “The Hebrew word Shachah doth properly signify, to bow down, and, therefore, is used of such bowing down, as is not for adoration as Ps, 42:5, 6, and in divers other places. "This Greek word also signifies to use some gesture of body in * Ovora and haresra worshiping, and sometimes do fall down.” Dr. Fulk against Gregory Martin. “Tt comes from xvov, canis, a metaphor from the manner of spaniels, when they couch and crouch on the ground before their masters. Zanchius on the second commandment: or, according to others, from xvw, osculor—/o kiss—because an ancient custom of adoring amongst the Persians was by kiss- ing the hand, the mouth, or the knees, which was the most profound homage, or adoration. Vide Beza, Matt. 2: 11; Rivet on Ps. 22: 29; and Grotius on the second command- ment.” Crit. Sacra. ч Katoage ge dee лаоаоттаи. behooveth. Keyaororar—oov, God has given you all that sail with you. They should be all saved for the sake of Paul, because Paul had prayed for them. Such is the yiew of Calvin, Bengel, Olshausen, De Wette, Hackett, and others. Bengel here remarks: * Facilius multi mali cum paucis piis servantur, quam unus pius cum multis reis perii. Navi huic similis mundus.” ‘Many wicked persons can be more easily saved with a few pious persons, than one pious person perish with many wicked persons.” Or, more sententious, * Many wicked can be more easily saved with a few pious, than one pious perish with many wicked. The world is like to this ship.” г [Noreva, I believe. This indicates his consciousness of an authority, of which he felt himself possessed, over the minds of his fellow-passengers. * Fıs ynoov—rwa, upon some island. Such indefiniteness is in good keeping with all the scenes before them. It is also in harmony with the tenor of all Divine responses, or commu- nications to man, as to the future events of his life. Definite in end, indefinite in the means of escape. ға, it is necessary, it be- ACTS OF THE APOSTLES. CHAP. XXVII. 181 KING JAMES’ VERSION. driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country ; 28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fif- teen fathoms. 99 Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion, and to the soldiers, Except these abide in the ship, ye cannot be saved. 32 Then the soldiers cut off GREEK TEXT. Aópíg, ката pécov TNS VUKTOS Urevóovy ol poke perde тшо avrots хорах" * 8 kat Bodi- cavres єӧроу opyuias elkogt- Врахо O6 Siactnoavres, кой madw Bodricavtes, ebpov друшаѕ бекатерте" * goBovpevol тє pores eis траҳєіѕ Tomous Ékmé- соси, єк пришт pipavres аукораѕ TÉTTAPAS, nüxovTo pe pav yeverOa. 38 ray дё vavràv (yrovvrey фоуєр € ek тод того, kai xaAaaávrov THY окафть eis Tw далассар, трофасе Og єк mpápas peAAóvrov ayKUpas ék- Teívew, 3l аптеки ó Matos TO ÉKATOVTApPXN Kal TOIS OTPATLO- ras, Eav ил) обтое peivosw èv TO тло vpeis TwOnvaL ov duvvacbe. * Tore oi otpariara REVISED VERSION. borne along in the ‘Adriatic sea, about midnight the seamen thought that they drew near tosome land; and sounded, and 28 found it “twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest we should have fallen upon vrocks, they cast four anchors out of the stern, and longed for day. And as the “seamen were about to flee out of the ship, when they had let down the boat into the sea, under pre- tense of carrying anchors out of the foreship, Paul said to the centurion, and to the «sol- diers, Unless these abide in the ship, you can not be saved. Then the soldiers cut off the 32 30 t Tecougeoxadexatn vvE , the fourteenth night—since they tov aotewove), all of which could be done simultaneously, the put to sea—dcapegousvar huwv ev tæ Adgea, we being borne through (the waves) im the Adriatic. “It has been said that the modern Malta lies too far south to be embraced in the sea so designated. The statement is erroneous. The Adriatic in our ancient maps was the name of the sea lying between Italy and Greece; but in its wider sense comprehended the Ionian Sea around Sicily, near which stood Melite.” Hack. a Воахь de deaotnoartes, a short interval of time, and a short distance of space. The first sounding was twenty fathoms, the second, fifteen. This rate of decrease, in the depth of the water, on the coasts of Malta, is yet pretty much the same, according to the statements of modern sea-captains. The firmness of the bottom as anchor-ground is yet cele- brated. In St. Paul’s Bay, the traditionary locality of this shipwreck, every circumstance stated here, as to the entire locality, is in good keeping with every allusion here, as shown in all the modern references to it. у Eis TQazete toxovs, upon rough = rocky places. Strong and fearful apprehensions are inseparable from such a position. [We can confirm this fact from our own expe- rience, having been shipwrecked on the coasts of Scotland in just such a bay, and on such a rocky bottom, that our anchors could not hold against the surges of the sea and the tossings of the tempest.] “By cutting away the anchors, {таз ayzvgas megrekovtes), loosing the bands of the rudders, (averveg таз 5ғохттогаз), and hoisting the artemon (exagartes ship was immediately under command, and could be directed with precision to any part of the shore which offered a pros- pect of safety.” Huzovro игом» yeveotat, they desired that day might come. ғ Tov de vavtov, х. т. 4. This movement, so heartless, con- firms the idea that the seamen believed that the ship was so seriously damaged as to render uncertain its fortunes for the night. Ха/асарто» tyv oxagny, having lowered down the boat—so recently hoisted on board—«yzegas extreme, to carry, not cast out, anchors. But for Paul’s attention and discrimination, they would most likely haye accomplished their purpose, and jeopardized the lives of many. Paul, apprehending that the officers of the ship were implicated in the plot, addressed himself to the centurion and the soldiers. They had charge of tho prisoners, as the centurion had particular care of the apostle. Except these (the seamen), said he, abide in the ship, you cannot be saved. Soldiers could not manage the ship, and without the aid of mariners the ship could not be brought to land. This would indicate that the purpose or plan of aban- doning the ship was very general, seamen and sailors alike implicated in it. Hence the position taken by Paul, that it was essential to their preservation that the seamen be pro- hibited from leaying the vessel. Thus means and ends are indissoluble. х Erev otgatiwtats. 182 ACTS OF THE APOSTLES. CHAP. XXVII. KING JAMES’ VERSION. the ropes of the boat, and let her fall off. 33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried, and continued fasting, having taken nothing. 34 Wherefore I pray you to take some meat; for this is for your health: for there shall not an hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. 36 Then were they all of good cheer, and they also took some meat. 37 And we were in all in the ship two hundred threescore and sixteen souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. GREEK TEXT. атекоуа» та Laxowía т19 схафі, Kai єїаєау атту erresen, © Зри де об éueAAev пира yiverOa, парекаЛе 6 ПадАоѕ G&mavras peTraraBetv tpopys, Aéyov, Teo- caper kaibek&rnv aijuepov rjnépay провдокфитес, &сіто: діатєАєїтє, pndev проолаВдиерое. ** 00 паракал® Uuas тросЛаВє тро- dys: тодто уар mpos THs Dperé- pas cornplas бтархее ovdevos yap pov U23 єк TIS Kepahis пєсєїгои. 3 Birov oe табта, Kal AaBov prov, ,EUxapia rye TO Occ évomiov парте, код kAácas ўрѓато вол. ° єйдоуцог 6 YEVOMEVOL TAVTES, каї адто: про- ceA&Bovro трофӯѕ" ?' ўшєу de év TQ пЛоі ai пасо: Woyal, ĉia- kósa &Вбоизкоттае5. 23 Kope- olévres 06 Tpopys, exovge Cov TO Toiov, се асаа тди otrov cis THY Oadaccar. “Ore 6 Y Ta oxoura tys oxagns, the ropes of the boat, most proba- bly those that fastened it to the vessel, not those by which Notwithstanding the assurance which they were lowering it. b Дай» аото». with us, а loaf. REVISED VERSION. "ropes of the boat, and let it fall off. And while the day was coming on, Paul besought them all to take food, saying, ‘This is the fourteenth day that you have been waiting, and continue fasting, having taken nothing. Wherefore I pray you to take some food, for this is *necessary for your preservation: **for there shall not a hair perish from the head ofany of you. And when he 5 had thus spoken, having taken ^a loaf, he gave thanks to God in presence of them all; and when he had broken it, he be- gan to eat. Then were they all of ‘good cheer, and they also themselves took some food. Now all the souls to- gether in the ship were two hundred and seventy-six. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 33 34 36 Literally, having taken a bread, properly Bread is generic, a loaf is specific; daily bread” is not our daily loaf, nor our daily meat. * our Paul Paul cherished of the salvation of all on board, he is as special and partieular in the direction and use of means as if he had no such assurance; indeed, as if the event desired were wholly contingent on the proper use of the proper means. > / пивом, appositional =NMEQOY nutgar, app al. a "du ^ "2% у У OUTO уар 7005 TNS уиетғоаѕ оотпогаѕ ?лаоҳег, for this | is essential to your salvation. This is, in fact, not too strong: means are necessary to every proposed end. Without ade- quate means, no end can be attained, or obtained. Yraoyo, sum; та vrexorra, que quis habet, bona, facultates; often, “de bonis et figurative de omnibus que in hac vita diligi so- lent.” Grotius. Sum and syu are in their respective tongues absolute. Appropriate food is essential to every form of life, vegetable, animal, spiritual. "* 0015 ex tys uepahys meoerrat. Literally, for of not one of you а hair from the head shall perish; or, according to the textus receptus: for of not one of you a hair fiom the head shall fall. ITeoevrae is repudiated as a false reading by Gb., Sch., Ln., Tf., and for it azodecrac is adopted. argues from one loaf, one body of Christ ; not, as we think, from one bread, or one particle of a loaf. “Аото», bread. This word by Hebraistic usage often signifies food in the New Test. But xdaoas, which follows, appears to exclude that sense here.” And this, with equal propriety, applies to the monumental loaf of blessings which commemorates one Lord, one faith, one immersion, one God and Father of all, one body, one Spirit, one hope. These are the seven pillars of the Chris tian temple. * EvOwuot, cheerful—they all became cheerful. The con sequence was, zrgoacAagovro toogys. Despair annihilates, pro tempore, appetite; but the return of hope creates, or invigor- ates it. d Ai ладае vvzat, all the souls together. Пас, in this ad- verbial sense, is seldom found but in connection with numer- als, equal to то ла», together. draxoorar E8Sounuorrace, two hundred and seventy-six. This, according to calculations made, was quite a large ship, measuring from eleyen to twelve hundred tons. AOTS OF THE APOSTLES. CHAP. XXVII, KING JAMES’ VERSION. 39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possi- ble, to thrust in the ship. 40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder-bands, and hoisted up the mainsail to the wind, and made toward shore. 41 And falling into a place where two seas met, they ran the ship aground; and the fore- part stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. 42 And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape. 43 But the centurion, willing to save Paul, kept them from their purpose, and commanded that they which could swim, should east themselves first into the sca, and yet to land: 44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. GREEK TEXT. e , 3 p» NY A 3 > "uépa EYEVETO, THY уђу ovk ATE- ye , yívogkov: коћтоу дє тира, KATE- , y X ^ voouv éXovra aiyiadov, eig Ov 3 , > , 3 ^ €BovAevaarto, ei SUvawTo, é&à- M ^ 40 ` ^ > Z сог TO TÀOLOV. Kal TAS hYKU- , ТА MN pas srepieAovres eiov eis тти z e и ^ Ü&Aaccav, аша avervtes Tas , Cevxtnpias TOv ттдаМоу" кай > и А ` 2 и ^ єтараутєѕ TOV &préuova TH TVE- af ^ ` > , oven катехои eig Tov aiyuxAov. + ` > ГА vepuregovres дє eig тотор OL- , 5 z ^ ^ даЛассоу, єтокєЛау THY va)v: е N , v Kai 1 MEV 7rpopa. Єрєісаса ejteuev > , e \ А э , асаћєотоѕ, 1) O€ примии éAvero e $ ^ ^ x 2 ^ ото THs Bias тди kvjurov. тфу N ^ X 3 , де orparworOv BovAn éyévero E N , iva TOUS ÕETHØTAS атоктєіроот, , 3 ГА / рат exkoAvpBnoas д:афоуон. 43 * Wes , , 0 де ékaróvrapxos BovAocpevos ^ ` ^ 7. duacaoa rov Па?ћоу, exoAvoev ЕЈ \ ^ , ЕЛ у и о)тоуѕ Tov BovAnparos, ékeAevaé ` и ^ T€ TOUS duvapevous колои», azopphpavras тротоуѕ émi THY ~ , \ ` yüv ебет, ** каї Tous Aovrovs, ^ X IE, , ^ JR is Ру oùs pev eri Gavioty, oùs дє eri ^ ^ ^ ГА тилоу TOY ато TOD TÀOLov. каї , ^ ^ о0тоѕ eyeveTo zravras óuxg er vat ` ^ emi THY уђу. REVISED VERSION. And when it was day, they 39 ‘recognized not the land, but they perceived a certain inlet having a shore, into which they determined, were it pos- sible, to thrust the ship. And 40 having ‘entirely cut away the anchors, they abandoned them to the sea, and at the same time having unfastened the rudder-bands, and hoisted up the foresail to the wind, they made toward shore. And having fallen into a place where two currents met, they ran the ship aground; and the prow sticking fast, remained immovable, but the stern was broken by the violence of the waves. And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape. Dut the captain, wiling to save Paul, kept them from their purpose, and commanded that they who could swim should cast them- selves first into the sea, and get to land; and the rest, some on *boards, and others on some of the things from the ship. And so they all escaped safe to land. 41 44 © Ту» yuv—eneywwaozorv, they did not recognize the land in view. Being shipwrecked on its coasts, probably at a con- siderable distance from the principal harbor. Kolzov—atytahoy, “they perceived a certain inlet—creek having a shore, on which they could run the ship with a hope of saying their lives. Luke uses here the correct hydro- graphical term.” Hack. Е 6v—athowor, into which they determined to thrust forth the ship. Еее, found only in this book in N. Test., ch. 7:45; 27:39. Drove out is its representative ch. 7 : 45; here, to thrust forth. The whole family, in N. T. use, is composed of =, foras, foris; sEoO«zv, extra, extrinsic, quod foris est; то sEo ev, exterior pars, of frequent occurrence; and sEadew, expello, ch. 7: 45; and here, to thrust forth in any direction. Ew- oat, expellere, first aor. inf. act., to thrust forth, to drive ashore the ship. “ To force the ship,’ Thomp.; “ (о drive the ship,” Murd. ; “to have thrust the ship,” Dodd. f Kar таз ayzvoas—ĵalasoav, “and having entirely cut away the anchors, they abandoned them to the sea.” Our English translators followed the Vulgate in their inaccurate version of this clause. Awa—andaliwy, at the same time hav- ing unfastened the bands of the rudders. Most of the ancient yessels were furnished with two rudders. Hack. 5 “Pieces from the ship.” Hack. These of course were boards; and as boards are already specified, it seems to me that some things more movable must have been intended, of which there were then, as now, a variety on which a drowning man, or one apprehensive of being drowned, would gladly seize. 184 ACTS OF THE APOSTLES. KING JAMES’ VERSION. CHAP. XXVIII. Амр when they were escaped, then they knew that the island was called Melita. 2 And the barbarous people shewed us no little kindness: for they kindled a fire, and re- ceived us every one, because of the present rain, and because of the cold. 3 And when Paul had gather- ed a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fast- ened on his hand. 4 And when the barbarians saw the venomous beast hang on his hand, they said among them- selves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. 5 And he shook off the beast into the fire, and felt no harm. 6 Howbeit, they looked when GREEK TEXT. CHAP. XXVIII. £. KAI доасодёртєѕ, Tore ётё- e ГА е ^ yvocav оті МєЛтт 1 voos ^ e ` каЛетои. ? Oi дё ВарВарог тарєіҳоу oU ттр TUXOUGAV pidav- Oporiav npiv: dvájavres yàp пора», тробелаВорто тарта А ^ ` e ` ^ прах, Ova Tov оєтоу тоу éeoró- ` ` , Ta, кой 0:0 то хоз. ? Nvorpé- A ^ и и avros дє rov llavAov dpvya- = ^ 3 , 3 vov wAnOos, Kat embevros ért \ ^ » ^ THY Tupav, exióva. ёк т O€pyns eEcOodca кабтуЕ THs ҳєроѕ avrov. * as де «доу oL Bappa- pot kpepápevov TÒ Onpiov € єк TNS ҳєіроѕ адтоб, cAeyov тро addr Aovs, Lavras doves воли ó dvOparros obTOS, ov д:асобдёрта єк THS Oaraoons 7 дікт ev ovK ela ev. 0 piv оду атотіа- Eas то Onpiov eis то пор, ётодєу JAN СА 6 e ` А ovdev kakov. ог дє тросєдо- a For ezxeyro oar, Ln., Tf. substitute zhuch internal evidence : пи’, in the second verse, and the EXLEYV MEV, and with CHAP. XXVIII. REVISED VERSION. CHAP. XXVIII. Амр when we had fully es- caped, then we ‘ascertained that the island was called Mel- ite. And the barbarous peo- ple showed us no "common philanthropy : for they kindled a fire, and brought us all to it, because of the present rain, and because of the cold. And when Paul had gather- ed a great number of «dry sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barba- rians saw the venomous crea- ture ‘hanging on his hand, they said among themselves, No doubt this man is a mur- derer, whom, though he has escaped the sea, yet justice permits not to live. And he shook off the creature into the fire, and suffered no harm ; but ized or uncivilized. We, nowadays, enhance its import, and make it tantamount to savage. other two sections of this chapter, each commencing with a first person plural, are all sufficient to justify such a reading. Enuyvoper, V. l; any Inuer, v. 11; and окер, v. 16. In Matt. 14: 36, it is yery happily rendered, made perfectly whole, and here it is, safely escaped, or fully escaped. “And when we had fully escaped.” Ata auget significationem, sieut apud Latinos, per. This preposition increases the signification of words. Leigh, Crit. Sacra. Avacodertes is more than oatertes. b Ov «rv vvyovaar gpihavIowmay, no common philanthropy. Toyovoav, from tvyzavw. Luke and Paul are the only inspired writers that use this word. They were educated men, and are the two most copious writers of the New Testament, hay- ing written more than the half of it. In their acceptation and use of this word, they have made it tantamount to the follow- ing words, com. ver., “to be,” “to obtain,” “common,” “ seeing that,” to “meet with, “no little,’ “may be,” “may chance.” Obtain is most frequently its representative. “ № common kindness,” “many kindnesses,? Syriac Version. Even amongst miracles, some were extraordinary. Oś de 2008000: ztepetzov. ВооВаооѕ, used only by Luke and Paul in the Christian Scriptures. It it well represeted by foreigner, whether civil- < Yuoreewarros, from evoteepm, converto, convolvo in fas cem—now Paul having gathered, or “when Paul had gather- ed.” “Now Paul haying collected” лйл Хоз, a great number of dry sticks. Zycdve, a viper. The Greeks applied this term to that reptile in distinction from other serpents, as is evident from Aristotle, lib. I. с. 6, «AZ o£ uev allot e 0rozovotr ogets, ў Ў eyıðva uovov Gooroxst, Vipers are the only viviparous serpents in Europe. Hack. At present unknown in Malta. Ex туз Üsouns, from the heat. “It seems to have heen cast into the fire. This latter supposi- tion is required by the second sense of ez tys 0ш, and is entirely consistent with the first." Hack. Ало tys D'egurne is preferred by Grotius, Priczeus, Bengelius, and Griesbach. Still «o rather appears as a gloss, ex more generally is pre- ferred, because more frequently indicative than сло of a cause. Ex ims adnyns, propter plagam, Apoc. 16:21. Ех oumgov Aoyov, ob levem causum, Soph., Œd. Col. 612, quoted by Kuin., in loco. à Taveras. Surely, by all means, no doubt, in no wise, are its common currency. @ovevs is always represented, com. ver., by murderer, from govsva, to kill, whence povos, murder, slaughter, ch. 9: 1. Exidevtos ent tyv mveay. ACTS OF THE APOSTLES. CHAP. XXVIII. KING JAMES’ VERSION. he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. 7 In the same quarters were possessions of the chief man of the island, whose name was Pub- lius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fever, and of a bloody-flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 9 So when this was done,|, others also which had diseases in the island, came, and were healed: 10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary. © Hooosðoxwv—nrgooðoxaw. Look for, wait for, expect, GREEK TEXT. 3 | и , Kov avTOv péAAew TüumpoÜot ^ d ЎА , ?) кататіттє» avo vekpov: ет ^ ` эга z толо ÔE avTav TpocOokovrov, . 2 ` v kai Üeopovvrov uyÓ€v атотору eis ` + , avTOv yiwopevov, peTaBadAope- ES ^ 5 vow €Aeyov Oeov avrov eivat. 7 , x ^ X N , Еу дє Tois пєрі Tov тотоу э ^ e ^ , VN ^ ékeivov бттрхе хор TÈ mpóro THs vc ov, оиорат: Шоп/Аф, os 4 e A A е P avaðekáuevos nus тре ")uépas / 367 rx. А duAoQpóvos é£évisev. 8 éyévero ` ` P ^ ГА бе Tov maTépa Tov JIomAtov mv- perois kai Ovoevrepia gvvexópe- vov karakeia Oar mpos ov 0 , _Парлоѕ єісе\ор, каї mpoaev£a- HEVOS, embes Tas xeipas avrQ, iaoaro aurov. тоутоо ovr yevoj.évov, kai oi Лоитой ої éxov- э ~ , res agÜeveías ви TH vao, про- , / à onpxovto kai eeparevovro: ^oi ^ ^ 3. 7 кой moXhais Tipais єтұштсау пра, Kat _4vayopévois єтєдєџто та Tpos THY Xpeíav. REVISED VERSION. they expected that he would be ‘inflamed, or that he would suddenly fall down dead. But after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. In the same parts were possessions of the ‘chief of the island, whose name was Publius; who received us, and lodged us three days courteously. And the father of Publius lay sick of a fever, and of a bloody ‘flux: to whom Paul went, and pray- ed, and laid his hands upon him, and healed him. So when this was done, others also who had diseases in the island, came, and were healed; who also honored us with many “honors; and when we departed, they laded us with such things as were necessary. 185 others have alleged. In harmony with our usage, we prefer, tarry for, com. ver., are its representatives; of these, expect is most in keeping with our popular idiom. That he would, ac- cording to Webster, is preferable to should. It frequently denotes simply an event under a condition, or supposition,— that he would be inflamed. “That he would suddenly fall down dead,” Hack.; “that he would have swollen, or fallen down dead," Boothr., Penn, Wes.; *that he would swell, or fall down dead," Thompson; “ would suddenly swell, and fall down on the ground," Murdock. “ПИ tamen expecta- bant, ut vel intumesceret, vel mortuus subito concederet." Kuin. f Tw лоот туз vrsov, the chief, or chief of the island. “Tn illo autem tractu przedia erant Publio, insulæ primario," Киш. “And there were lands in that quarter, belonging to a man named Publius, who was the chief man of the island,” Murd. **Now in the neighborhood of that place lay the estate of the chief man of the island, whose name was Pub- lius," Thomp., Penn; “of a chief man of the island,” Wes. This is not true to the original. It is cw лоот, the chief. He was the Roman governor, as Paley, Lardner, Tholuck, and the chief of the island. E Ivgerous x«t Svoevteoca, with fevers and a dysentery. “A fever and a dysentery,” Thomp., Penn; “a fever and a bloody flux,” Wes., Murd., Wakef., Dodd. We lack authority and sometimes reason, for making that which is plural, singu- lar, as in the case before us. The plural has been supposed to describe the fever with reference to its recurrent attacks, or paroxysms. This is one of those expressions in Luke’s style that have been supposed to indicate his professional training as a physician. “То whom Paul entered in” is not so apposite or truthful as, to whom Paul went. hà Mollas tuais etiunoay huas. We concur with Prof, Hackett, and others, that tuais ought not to be rendered rewards, as though the apostle received any remuneration for the exercise of his gift of healing the afflicted Publius, or for any cure performed by his spiritual gifts. The acquaintances formed by them during their abode in Melita, were exceeding- ly courteous: for whatever favors were received by them on their departure, were not received as a reward for their ser- vices—“ for that would have been at variance with the com- mand of Christ (Matt. 10: 8).” Hack. 186 KING JAMES’ VERSION. 11 And after three months we departed in a ship of Alex- andria, which had wintered in the isle, whose sign was Castor and Pollux. 12 And landing at Syracuse, we tarried there three days. 13 And from thence we fetch- ed a compass, and came to Rhe- gium: and after one day the south wind blew, and we came the next day to Puteoli: 14 Where we found brethren, and were desired to tarry with катаҳӣёутєѕ i “At the end of three months,” equivalent to, after three months, weta—toets ита. "These three months are the time that they remained on the island, which were, probably, the months of November, December, and January; the season admitted of their putting to sea earlier than usual. Ev zo: лаоахеуғциахоті, “in а ship that had wintered there.” Luke does not say why this vessel had wintered there. It is a cir- cumstance which shows the consistency of the narrative. The storm which had occasioned the wreck of Paul’s vessel, had delayed this one so long that it was necessary, on reach- ing Melita, to suspend the voyage until spring. ) Hapaaruc Mioozovoois, with the sign, or distinguished by the sign of Castor and Pollux. This sign was usually carved or painted on the prow. These were regarded as the tutelar genii, or divinities, the guardians, or gods of seamen. **'The figure that was used for Castor and Pollux," as Dr. Lightfoot says, “was that of two young men on horseback, with each of them holding a javelin in his hand.” According to others, the sign of Castor and Pollux was that of a double cross. With others, two fictitious deities, the sons of Jupiter by Leda; with others, a sign in the zodiac called the twins. к Иво oves, having come round or about. The sense of the preposition it is impossible to determine with accuracy. One supposition is, that it refers to their frequent alteration of the ship's course; in other words, to their tacking, because the wind was unfavorable. Another is, that they were com- pelled by that cause to follow closely the sinuosities of the coast, to proceed circuitously. De Wette says, which is much less probable, that they may have gone around Sicily, or the southern extremity of Italy. Ес Pyytov, unto Rhegium, now Regio, which was an Italian sea-port opposite to the north- eastern point of Sicily. Here they remained a day, when the wind, which had been adverse since their leaving Syracuse, be- came fair, and they resumed the voyage. Ezuyevouevov vo- vov, a south-wind having arisen upon them. Compare the compound participle in v. 2, and in yy. 27, 20. The dative of GREEK TEXT. П Mera O€ трех uvas áv- XOnpev ev mof паракеХеа- KOTL ev тӯ проф, AAe£avópivo, capace ZdMogkovpots- eis éremelvapev hpépas Tpeis P? mepuehOovres катпутоареь eis “Pryor, каї perà ша» ġuépav émtyevopévov vÓTOV Óevrepatot AD opev eis ITorióAovs* eipóvres. adeAgors, mrapexArOnpev еп’ avrois €rpetvar npepas ETTO. ACTS OF THE APOSTLES. CHAP. XXVIII. REVISED VERSION. And after three months! we 11 departed in a ship of Alexan- dria, which had wintered in elus the isle, whose sign was Cas- x , tor and Pollux. And landing ORR OME REP at Syracuse, we tarried there обе | three days. And thence we coasted* round, and came to Rhegium: and after one day, the south wind having risen, we came the next day to Pu- teoli: where we found breth- 14 ren, and were desired to tarry 'with them seven days, and m 3 14 оё the person is often expressed, after exc, with this force. See Herodotus 8 : 13, дготғосгог, on the second day. Com. ver. has, John 11: 39, for he hath been dead four days—reragracos. “ This adyerbial use of the ordinals is classical.” Kuin., $ 264. 3.6. Е Hortohovs, “Puteoli, now Puzzeoli, was eight miles northwest from Neapolis, the modern Naples. It derived its name from putei, being famous for the baths which abounded there.” Hack. 1 Ел’ avrou. Ели is often rendered into Latin by ad. Rom. 2:2 it is rendered against. “Against those," Vat., Great English Bible. By Tremellius, and Beza, “ adversus eos.” It is so in Wiclif, Tyndale, Cranmer, Geneva, Rheims; indeed, in all the versions quoted in this Revision, with the exception of Wakefield and Murdock; in the former by upon, and in the latter by, in regard to. In the Apocal. 7:15 it is translated, in one clause of a verse, by upon, and among—“ he that sitteth (exe) upon the throne shall dwell (ez«) among them.” It is argued in justifieation of the latter that in the Vulgate it is rendered super illos; but it is again argued that the sense is, cum illis—with them, and this is sustained, because the Hebrew dy is used for py, cum—uith. In the com. ver. ez: is represented by the following words— at, among, about, against, above, because, beside, by, before, in, into, for the space of, to, upon, on, of, over, unto, toward, with, through, touching, under. As a connective, like one of the natives of our forests and climate, it seems to assume the color of every tree on which it is found ; still it has a specific nature of its own, but it has an indefinite power of assimila- tion, and merely connects harmoniously its associates with one another, according to their specific nature, or gravity. Here it is apposite to render it, with them, or among them. They stayed with the brethren one week. The weekly feast of the primitive church was a great attraction. We learn it from ch. 20: 7. It was not on a first day of a week, but, as Doddridge renders it, on the first day of the week, when the disciples as usual met together to break a loaf. This was their spiritual banquet. In ACTS OF THE APOSTLES. CHAP. XXVIII. KING JAMES’ VERSION. them seven days: and so we went toward Rome. 15 And from thence, when the brethren heard of us, they came to meet us as far as Appii- forum, and The Three Taverns; whom when Paul saw, he thank- ed God, and took courage. 16 And when we came to Rome, the centurion delivered the prisoners to the captain of | № the guard: but Paul was suffered to dweil by himself, with a sol- dier that kept him. 17 And it came to pass, that after three days, Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have com- mitted nothing against the peo- ple, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans: 18 Who when they had ex- amined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake 187 GREEK TEXT. P ` каї обтох eis THY Pæunv 7AGo- uev. № kdkeiüev ot dOeAQoi » , ^ ^ ^ akoUcavres та тєрї пифь, е&- > и ^ Oov eis amavtnow "uiv aypis e / A ^ Ammíov Popov кої Tpiðv Ta- ^ ^ ` A Bepvav- oùs iav 0 llabXos, evxyapiaTnoas TQ Oep, ЕЛаВ Хар‹отт о Oeo, ЕЛаВЕ дарсоѕ. с \ д 16 "OTE 66 7AOoper eis Po- д pnr, 0 ékarOvrapyxos тарєдокє Tovs decpulous TS ô orparomedapx” TO O€ Havre ётєтратт pévew каб éavrüv, соу TQ фоЛасосорти э) 2% А 7? / ` avTOv otpariotTyn. Eyévero дє X e А Б ^ , pera vuépas трех avykaAéca- ` ^ ` У ^ сдог rov ITaUAov rove ovras TOv > , , ГА Гоудоіоу тротооѕ" avveAQovrov X ^ /- ` дё a)rÀv, ЕЛеуЕ mpós avrovs, » A Avõpes @деЛфо, eyo oùðèv 3 / ^ a x ^ €vavr(iov Toujcas TQ Маф 1 TOTS эр ^ , , chert rots 7&Tpoots, дебилов € € ГА ps 27 ee & Lepocodvpav тарєдобти eis Tas E ^ € E xeipas Tov Popaíov: 18 otrwes ГА avakpivavrés рє €BovAOVTO ато- ro à ^ NS ô , NUR voal, la TO Hn єш:ар сотор У е , 3 > Ж > Üav&rov бтархеи» év épol. 1 dv- , \ ^ > , Tireyovtav de TOv 'lovOatov, REVISED VERSION. then we went towards Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and the Three Taverns; whom when Paul saw, he thanked God, and took courage. And when we came to Rome, the »centurion delivered the prisoners to the commander of the camp, but it was permitted to Paul to dwell by himself, with a sol- dier who guarded him. And after three days, "he called the chief of the Jews together, and when they were come together, he said to them, Brethren, though I have com- mitted nothing against our people, or the customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans; who when they had examined me, would have released me, because there was no cause of death in me. But when 19 the Jews spoke against it, I [en 6 m O ézatovtaozos—areatonedaoyn, the centurion delivered the prisoners to the commander of the camp, i. e., the prietorian camp, where the emperor’s guard was quartered. See Philip. 1:13. - The centurion Julius, when he had brought the prison- ers to Rome, delivered them up bound to the prztorian pre- fect. In the times of the Roman emperors this custom obtained, that the accused sent from the provinces to Rome, to Czesar, were delivered up in custody to the prztorian prefect; and that they might be safely kept, and have more liberty, they were bound by a longer chain than that worn upon their journey. Of these there were on hand at that time an un- usually larze number. By the letters of Festus, and the interces- sions of Julius, it came to pass that Paul's liberties were much enlarged, and, though a prisoner, he enjoyed a comparative freedom. He was permitted to have a lodging for himself, with the single soldier that guarded him. “Paulo autem per- missum est seorsim manere cum mülite qui eum. custodiret." Kuin., vol. 3. pp. 381, 382. For the received reading in our text (eis Pouny, ó ёхатоутаоҳов magedmue vovs Ósauiovs тф отоатоледаохи' to Je Mavlo елетоалт), Та. probably, and possibly Gb., would substitute, sis Pony, глетоали tø Пай. п For то» Iavioy substitute avrov, Gb., Sch., Ln., Tf. Tovs лоотоъѕ Tovðarwov, the chief or principal men of the Jews, of course, of the unbelieving Jews. When assembled, he said to them, Brethren, not, “men and brethren.” Com- mitted, here, is equal to, I have perpetrated, I have committed no trespass. за EgovAovro axolvoat. Boviowa: is represented, com. ver. by mind, will, intend, dispose ; amolvoa:, to release, set free з released me, or, set me at liberty. They would have released, me. 188 ACTS KING JAMES’ VERSION. against i, I was constrained to appeal unto Cesar; not that I had aught to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judea concerning thee, nei- ther any of the brethren that came shewed or spake any harm of thee. 22 But we desire to hear of thee, what thou thinkest: for as concerning this sect, we know that every where it is spoken against. 23 And when they had ap- pointed him a day, there came many to him into Ais lodging: OF THE АЕА CHAP. XXVIII. GREEK TEXT. и - nvayKacOny ётікаЛёстас до Kai- ^ N, сара, оох ws ToU €Üvovs pov v ^ éxov TL Katnyophoa. PR bua ra riv оду THY airíav mapeká- deca vpas {деи kal тросЛаћ)- ua: А cav ёрєкєу yap Ths єАтідоѕ ToU > A ` e ТА Iopaņnà туу advow тауту» Te s e \ A, ^ рікєшаи. ? Oi è проб aùròv 5 € ^ z ейтоу, `Ниех oùre ypaupara ` ^ э z 3 x ^ пер: сод едебареба ато THs > / ГА Toviaias, ovTe mapayevopevos ^ E ^ > Z À Tis Tov адєАфду cmpyyeAev 7 э и и ^ , єЛаАђсє TL тер: сод тортро». аз ^ Ne ` ^5 ^ a&wovpev дё тара coU akora а ppoveis: тері ev yàp т19 ai- péTews тауттѕ yvocTóv egi е тшу OTL таратаҳод арт:Хеуєтои. 23 Pi Ea де > ^ e д agapevor de avr@ трерау, © , jkov прок avrov eis тур Eeviav REVISED VERSION. was °compelled to appeal to Cesar; not that I had any thing to charge against my nation. On this account, there- fore, I have invited you, that I might see you, and speak with you: rfor on account of the hope of Israel I am compassed with this chain. And they said to him, We neither recelved letters from Judea concerning you, nor has any one of the brethren who came, reported or said any harm of you; but we think it proper to hear from you, what you think: for as it *respects this sect, we know that it is every where spoken against. And when they had appoint- ed him a day, there came many to him into his "lodging; to t2 => о Hvayzaotey exizaheanatar, Y was necessitated, obliged, compelled to appeal. This version of eximalheonae is given to this word in every case (six times) in reference to Paul. To surname, and to call upon, are more frequently its representa- tives, com. ver. AvayzaSa-—cogo—always, com. ver., constrain, compel. The latter generally denotes extrinsic violence; the former erter- nal aud internal motives, or reasons of action. P a tavtny ovr thy сила, on this account ; ztegaxaAco«, I have besought you, invited you, desired you, exhorted you. Of these, invited seems most apposite from our stand-point. Had it been simply called, ezadeoa would have sufficed. In com. ver. it is represented by comforted, besought, desired, prayed, exhorted, intreated. ‘Evexev—Iooand, on account of the hope of Israel ; ow тату meoierwat, T am compassed by this chain. Although an arm only was bound, his liberty was encompassed, was taken away. There is something exceedingly kind and courteous in this address to his alienated Jewish brethren. In his exordium he disabuses their minds as to his position towards them. They had placed him in the hands of the Romans. He was compelled to appeal to Cæsar, not to prefer charges against them, but in self-defense; not to inculpate them, but to ex- culpate himself. He touchingly alludes to the hope of Israel, and assures the court and the audience that for this hope's sake he was a prisoner in chains. тур álv- 3 Hegi—tns аіоғоғоѕ. Aigeovs 15 found nine times in N. Test.; com. ver., sect five times, and heresy four times, rep- resent it. There appears no justifiable reason for this dis- tinction. “Originally «égeors was a word of middle significa- tion, and generally signified any opinion, good or bad. The Christians constituted a sect amongst the Jews. It is said to have been derived from secando, while the Greeks say it is derived from eligendo.” Leigh, Crit. Sacra. Every schism is a heresy, whether good or bad, so far as the term aégeors is concerned, г Eis tyv ат. The term implies that it was a place in which he was entertained as a guest. (Hesych.) Compare Philemon, v. 22. “ Those critics are right who distinguish it from the ‘hired house,’ mentioned v. 30.”? Hack., Penn, Boothr., Wes. The apostle was, at first, as it would be na- tural, received into some one of the Christian families; but, after a tine, for the sake, probably of greater convenience, or independence, he removed to apartments which would be more entirely subject to his own control. Не had now zAecoves, more persons than before to hear him. exriÜnut, to expound—once rendered, I cast out, to set forth, found only in this book; once, to cast out; thrice, to ex- pound, Aiauaotveouevos, used only by Paul and Luke, indi- cates testifying or witnessing — exhibiting the facts and documents, and expounding and applying them. Luke em- ploys it ten times, and Paul five times. It is eminently indi- cative of the apostolic method of exhibiting the claims of Jesus. His documents were the writings of Moses and the Ois eEerutero, from ACTS OF THE APOSTLES. CHAP. XXVIII. KING JAMES’ VERSION. to whom he expounded and tes- tified the kingdom of God, per- suading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 24 And when they agreed not among themselves, they depart- ed, after that Paul had spoken cne word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this peo- ple, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive. 27 For the heart of this peo- ple is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with Шей ears, and understand with their heart, and should be converted, and I should heal them. GREEK TEXT. vAe(oves* ois é£er(üero Srapap- / ` , ^ rvpouevos THY [Вас:Лєау Tov ^ / N ^N Өєо?, пеши re avrovg та пер! ANNE.) ^ g ^ / ToU ’[1005, ато тє TOU vopov , ^ ^ ^ S Мосєоѕ кой ту профут®», «ro A y e / ` прай ews Сотера. ?* kal of pev > H ^ a e \ eze(Üovro rois Aeyomevots, oi дє Чу: 2 [A A o3 )тістоои. acvppovor дє ov- N EI ГА > , Tes проб aXAnAovs areAvovro, > А ^ , en ^ eurovros ToU llavAov pha ev, e ^ M ^ xd. Ort kaos то Iveüua ro Ayıov > ^ х е EA ^ ehadnaoe Ova Hoaiov ToU mpo- , ` A , € ^ фттоо Tpos Tovs патераз NUOV, 26 , и b x 26 Aéyovy, Порейбутье mpos Tov ` ^ ^ Aaüv ToUrov каї eine, “Axon , ` ^ AKOVOETE, каї OU uy соуттє" Kai , , , ^ BAémovres ВЛефете, каї ov xj > 27 > , ` ‹ irre. eraxvvOm уар т Kap- ^ ^ $. ^ dia тод Лаоб тортоо, Kal Tots ^ y \ ogi Bapéws nkovoay, kal Tous ^ e ^ » ^ oj0aAuovs avTav €eKappvoay z » ^ э ^ pupyrore Woot Tos od0aApots, ^ , CN каї TOIS Фо» GKOUGOGL, кой TH ^ 3 ГА кард соусі, kai era Tpéroat, щих б LP T ` кої arwar avtovs. ^ I'veortov prophets. ward, and faith Christward. His labors were only from morning to evening. Thus he taught in his own lodging, in the capitol of the world, testifying both to the Jews and to the Greeks repentance God- Some, indeed, believed, but 189 REVISED VERSION. whom he expounded and tes- tified the kingdom of God, persuading them of the things concerning Jesus, both out of the law of Moses, and out of the prophets, from morn- ing to evening. And some believed the things that were spoken, and ‘others believed them not. So not agreeing among ‘themselves, they de- parted, Paul having said one word, Well spoke the Holy Spirit by Isaiah the prophet to our fathers, saying, Go to this people, and say, Hear- ing you "will hear, and will not understand; and seeing you will see, and not per- ceive; for the heart of this people is become gross, and their ears are dull of hear- ing, and they have closed their eyes, lest they should see with their eyes, and hear with their ears, and under- stand with their heart, and should be converted, and I should heal them. Ве it 28 ro e to express the infinitive absolute with a finite verb in Hebrew, Gesenius, Heb. Gram., § 128. 3. struction in the N. Test. is undoubtedly Hebraistic.” “Hearing you will hear and will not understand ; and see- “The frequency of this con- Hack. many belieyed not the things that were spoken. в Oi uev, and oí de, indicate two parties, but which con- stituted the majority we are not informed. The proportion is a matter of inference. t Aovupwvor де ovtes л008 aldnhous, being discordant with one another ; more in our modern style, not agreeing among themselves. Of course, there must have been some contro- versy. Paul listened to them, doubtless, with an attentive ear. He comprehended the drift and point of all they said. He, therefore, speaks his last words advisedly. The audience, we presume, were for the most part Jews. This we gather from his last words, rather his буша év, one word, a sentence, indeed, in one word. It was spoken by the Holy Spirit through Isaiah the prophet, to our fathers, 7005 Tovs MATEO AS nov. Axon axovgere, хаг ov UN OVVNTE xar Вдғлортеѕ Blewete, маг ov рт (rre, a combination of a verb and noun as necessary ing you will see, and will.not comprehend.” Matt. 13: 14, 15, gives the reason of this axon «xovoere, хаг ov из) визите. хаг Вдєлоутес BAewere, xat ov un trcs. “ Avon axovoete pro simplici axovoere ex hebraismo ut ie zovrsg Bhewere pro fewere. у. Vorstius, de Hebraism, р. 611. “Audietis nec tamen intelligetis, videbebitis, nec tamen perspicietis. Cur nihil intelleeturi sint hujus nec ra- tionem hie versus continet—eragvv?n yag, х. т. À., stupida enim facta est mens hujus populi. Zaye ut yawn notat pin- gue, obesum reddere, et proprie ad corpus pertinet, sed deinde transfertur ad mentem ut 35 jawn, i. e. ubi paulo post legitur yas ovvevar intelligere atque usurpatur ut В. 1. de iis, que vim eorum qua vident et audiunt quamvis clare sun* atque perspicua, tamen non intelligunt et percipiunt, saltem non recte perspiciunt.” Kuincel, Matt. 13 : 15-17. u Qv un ovrynte “may express the future result with more certainty than the future indicative." Hack. 190 ACTS OF THE APOSTLES. CHAP. XXVIII. KING JAMES’ VERSION. 28 Be 16 known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these. words, the Jews departed, and had great reasoning among themselves. 20 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. GREEK TEXT. 5 y LATIN GA ^ », оду ёсто Upiv, OTL TOlS €Üveauv у ` , ^ ^ атєстаћ то соттр:ору то? Өєо?, > ` ` э Z: 29 ` а)тої Kal QKOVTOVTAL. Kai ^ ^ , э ~ TavTa ото? єітоутоѕ, amndOov еэ ^ ^ у > ot ‘Lovdator, 7oAAnv exovTes év A 7 éavrots cuQnTnow. E 4 \ ^ 9?"EMEINE дс о Па?ћоѕ ГА e > 207 и dueriay oAnv év io jua Oopari, , у ` kal атебЕХеТО парта TOUS €l- Ў; ` ` aropevopévovs троѕ avrov, 31 кт- , ` ^ ^ руссо» тур Вас:іЛєіау то? Өєо?, ` , ^ \ ^ каї д:даскои та wept ToU Kv- 74 > ^ ^ A vA piov Inaov Xpworov, pera Ta- 4 ons Tappnolas akoAvros. REVISED VERSION. known, therefore, to you, that the salvation of God is sent to the Gentiles, and they "will hear it. And when he had said these things, the Jews departed, and had much reason- ing among themselves. And Paul vremained in his own hired house during two whole years, and gladly re- ceived all who came to him, ‘announcing the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all boldness, and without molestation. Y Kat axovoortat, and they also will hear it. * Euewe, remained. This, as well observed by sundry critics, indicates that Paul's condition and circumstances, here detailed, had passed away before this book was written; a fact of some importance to the curious inquirers on the sub- ject of the chronology of this book. These two whole years living in his own hired house gave a good opportunity to the disciples of Christ to contribute to his necessities. We know that he was not forgotten by the Philippians. Again it is a monumental proof of Paul’s hospitality. He was living in a rented house, but he kept an open house for all the friends of his Master. We thank Luke for the follow- ing memento: amedexeto лартаѕ тоос ELOMOQEVOUEVOVS NGOS avrov. He received all that came to his house, or that came to him; for so intimates axroðegouar, all that came to him he received. = We have a perspicuous and most definite statement of the two distinct departments of the Evangelical ministry in the last period of this history—the xņovoowv ту» Васи» rov Огоъ, the proclamation, the annunciation, or the preaching of the kingdom of God; and the 0:0«oxov та лғог vov Коргоо Inoov Xovotov, the teaching of the Lord Jesus Christ; and this with the manner of it, кето maons ладбтогиѕ axohuta@s— nemine prohibente. This he might not have enjoyed in Jeru- salem, no person hindering or inhibiting him. We are in- formed that he did this with all boldness; or, with all con- fidence he announced the reign of the Lord Jesus Christ. We should say that the 29th verse is held doubtful by Ln., Tf., but is by Gb. regarded as of almost equal authority with the other portions of the book. The name of Paul, in v. 30, is omitted by Gb., Sch., Ln., Tf., but for this he is all suffi cient. And he remained, is quite equal to, Paul remained; he being the subject of the section, and the last person named in the narrative. Amor Уб в Кеа ae Dn a dts DAC Ч ` ay AT SEA BA bay, НЫ yu И D. j TUM en а уе SU тт" ANA TU pond à i "1 Pe ba AREA | | йана PURLEY ORS. ae ae ee ie N Fit их гы: uy. р 3 sg ўи inset тЫ dA x es vx ef M" AUS О T e pep o STRE REVISED VERSION ARRANGED IN PARAGRAPHS. о 10 Е ОВИЕ ИР 9 ТВ: REVISED VERSION ARRANGED IN I.—Tuz former narrative, Theophilus, І com- posed, of all that Jesus began both to do and to teach, even to the day, on which he was taken up, after that he, through the Holy Spirit had given commandment to the Apostles whom he had chosen; to whom also he showed him- self alive, after his suffering, in many con- vincing proofs, during forty days appearing to them, and speaking of the things pertaining to the Kingdom of God; and having convened them together, he commanded them not to de- part from Jerusalem; but to await the gift promised them by the Father, which, says he, you have heard from me: for John indeed im- mersed in water, but you shall be immersed in the Holy Spirit, not many days hence. They now having come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel? And he said to them, It is not for you to know times or occasions, which the Father has reserved for his own disposal. But you shall receive power, after that the Holy Spirit is come upon you: and you shall be witnesses for me, both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost parts of the earth. And when he had spoken these things, while they beheld, he was taken up, and a cloud re- ceived him out of their sight. And while they were gazing into the heaven as he went up, be- Pra, BAG В A PH S: hold, two men stood by them in white apparel ; who also said, Galileans, why stand you gazing into the heaven? This same Jesus, who is taken from you into the heaven, shall so come, in like manner, as you have seen him going into ihe heaven. Then they returned into Jerusa- lem, from a mount called Olivet, from Jerusa- lem a sabbath-day's journey. And when they had entered, they went up into the upper room, where abode both Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James, son of Alpheus, and Simon Zelotes, and Judas, £he brother of James. "These were all persevering with one consent, in prayer and supplieation, with women, with Mary the mother of Jesus, and with his brothers. And in those days Peter stood up in the midst of the disciples, and said (the number of the names together being about one hundred and twenty), Brethren, this scripture must needs have been fulfilled, which the Holy Spirit, by the mouth of David, before spoke, concerning Judas, who was guide to them that seized Jesus. For he was numbered with us, and had obtained part of this ministry. (Now a field was pur- chased with the reward of his iniquity, and he, fallmg headlong, burst asunder in the midst, and all his bowels gushed out. And it was known to all the dwellers in Jervsalem ; inso- much as that field is called in their proper 11 14 15 16 17 18 if) 194 ACTS OF THE APOSTLES. 20 bo 10 11 tongue Aceldama, that is to say, the field of blood.) For it is written in the book of Psalms ; Let his habitation be desolate, and let no man dwell in it, and his episcopate let an- other take. Wherefore, of these men that have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the immersion of John, to the day that he was taken up from us, must one be appointed to be witness with us of his resurrection. And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias. And they praying said: Thou Lord, who knowest the hearts of all men, show which of these two thou hast chosen, to take a part in this ministry and an apostleship, from which Judas by trans- gression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias, and he was numbered together with the eleven Apostles. II.—When the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound out of heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues distrib- uted, as of fire, and it sat upon every one of them. And they were all filled with the Holy Spirit, and they began to speak in other tongues, as the spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, of every nation under heaven. Now when this was noised abroad, the multi- tude came together, and were confounded, be- cause every one heard them speak in his own tongue. And all were amazed, and marvelled, saying one to another, Behold, are not all these who speak, Galileans? And how hear we, every man in our own tongue, in which we were born? Parthians, and Medes, and Elam- ites, and those inhabiting Mesopotamia,—both Judea and Cappadocia, Pontus and Asia, Phry- gia and Pamphilia, and the parts of Lybia about Cyrene, and Roman strangers,—both Jews and proselytes, Cretes and Arabians,— we hear them speaking in our own tongues the majestic works of God. And they were all amazed and perplexed, saying one to another, What means this? Others (mocking) said, They are full of sweet wine. But Peter, standing up with the eleven, raised his voice, and said to them, Jews, and all you that reside in Jerusa- lem, be this known to you, and hearken to my words: for these men are not drunk, as you suppose, seeing it is but the third hour of the day. But this is that which was spoken through the prophet Joel, And it shall come to pass, in the last days, that I will pour out of my Spirit upon all flesh, and they shall prophesy. Your young men shall see visions, and your old men shall dream in dreams: and on my man servants, and my maid servants, in those days, I will pour out of my Spirit, and they shall prophesy. And I will show won- ders in the heavens above, and signs on the earth beneath—blood and fire, and smoky va- por. The sun shall be turned into darkness, and the moon into blood, before that great and illustrious day of the Lord come. And it shall come to pass, that every one who shall call upon the name of the Lord, shall be saved. Israelites, hear these words: Jesus, the Naza- rene, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you (as you, your- selves also know)—him having seized, who, by the declared counsel and foreknowledge of God was yielded up, you have, by wicked hands, erucified and slain, whom God has raised up, having loosed the bands of death, because it was impossible that he should be held under it. For David speaks for him: I have always re- garded the Lord, as before my face; for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad: moreover my flesh shall rest in hope, that thou wilt not leave my soul among the dead, neither wilt thou suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou wilt make me full of joy with thy presence. Brethren, let me freely speak to you of the Patriarch David, that he is both dead and buried, and his sepulehre is with us to this day. But being a prophet, and knowing that God had sworn to 13 14 15 16 1T 18 19 20 25 30 84 38 39 40 41 46 4T ACTS OF THE APOSTLES. him, that of the fruit of his loins he would raise | up the Christ, to sit on his throne ; he, foresee- ing this, spoke of the resurrection of the Christ, that his soul should not be left among the dead, nor his flesh see corruption. This Jesus has God raised up, of which we are all witnesses. Therefore, being exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he was shedding | forth this whieh you now see and hear. For David is not ascended into the heavens; but he himself says, The Lord said to my Lord: Sit thou on my right hand, till I make thy foes thy footstool. Let all the house of Israel, therefore, assuredly know, that God has con- stituted that same Jesus, whom you have cru- cified, Lord and Christ. Now when they heard this, they were pierced to the heart, and said to Peter, and to the other Apostles, Brethren, what shall we do? Then Peter said to them, Reform and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all those that are afar off, even as many as the Lord our God shall call. And with many other words he testified, and exhorted, saying, Save yourselves from this froward generation. They, therefore, having gladly received the | word, were immersed ; and the same day, there | were added about three thousand souls. And they perseveringly continued in the Apostle's teach- ing, and in the contribution, and in the break- ing of the loaf, and in the prayers. And fear came upon every soul; and many wonders and signs were done by the Apostles. And all that believed were together, and had all things common, and sold their possessions and goods, and distributed them to all, as any one had need. And they, continuing daily witli one accord in the temple, and breaking bread from house to house, did eat their food with elad- ness and singleness of heart, praising God, and having favor with all the people. And the Lord daily added the saved to the con- gregation. III.—Now Peter and John went up together into the temple, at the hour of prayer—the ninth hour. And a certain man, lame from his birth, was carried thither, whom they daily laid at the gate of the temple, which is called Deautiful, to ask alms of those entering into the temple, who, seeing Peter and John about to go into the temple, asked alms. And Peter, earnestly looking upon him with John, said, Look on us. And he gave heed to them, ex- pecting to receive something from them. Then Peter said, Silver and gold I have not, but what I have, I give you. In the name of Jesus Christ of Nazareth rise up and walk. And seizing him by the right hand, he lifted him up; and immediately his feet and ankles re- ceived strength. And leaping forth, he stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and prais- ing God: and they well knew that it was he, who sat for alms, at the Beautiful eate of the temple: and they were filled with wonder and amazement at that which bad happened to him. And while the lame man, who was healed, held fast Peter and John, all the people ran together to them, upon the porch, called Solo- mon's, greatly wondering. And when Peter saw it, he addressed the people ;—Israelites, why marvel at this? or why look so earnestly on us, as though, by our own strength, or piety, we had caused this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered up, and disowned, in pres- ence of Pilate, when he was determined to acquit him. But you disowned the Holy and the Just one, and desired a murderer to be eranted to you: and killed the Author of the Life, whom God raised from the dead: whose witnesses we are. And upon the faith in his name, he has made this man strong, whom you behold and know. Yes, his name, and the faith, which is through him, has given him this perfect soundness, in presence of you all. 195 bo 11 13 14 15 16 And now, brethren, I know that you acted in 17 ignoranee, as also did your rulers. But God 18 196 22 23 24 25 26 5 ACTS OF THE APOSTLES. has thus accomplished those things which he | had formerly announced by the mouth of all | his prophets, that the Christ should suffer. | Reform, then, and turn, that your sins may be blotted out, and that seasons of refreshing may come from the presence of the Lord: and that he may send Jesus Christ, the one before pre- | pared for you, whom the heavens must, indeed, retain until the times of the completion of all things, which God has spoken through the mouth of all his holy prophets, since the world began. For Moses, indeed, said to the Fa- thers, That a prophet shall the Lord, your God, raise up for you, from among your breth- ren, as he raised me up; him shall you hear in all things, whatever he shall say to you. And every soul who will not hear that prophet, shall be destroyed from among the people. And, indeed, all the prophets, from Samuel and those following in order, as many as have spoken, have also foretold these days. You are the sons of the prophets, and of the cove- nant whieh God made with our fathers, say- ing, to Abraham, * And in thy seed shall all the kindreds of the earth be blessed." God hav- ing raised up his servant Jesus, sent him first to you, to bless you in turning away, every one of you, from his iniquities. IV.—Axp while they were speaking to the people, the priests, and the captain of the tem- ple guard, and the Sadducees came upon them, being indignant that they taught the people, and preached, that through Jesus is the resur- rection from the dead. And they laid hands on them, and put them in prison, until the next day : for it was already evening. But many of those who heard the word believed ; and the number of the men became about five thousand. And it came to pass, on the morrow, that their 6 rulers, and elders, and scribes, and Annas, the High Priest, and Caiaphas, and John, and Alex- ander, and as many as were of the pontifical fami- ly, were gathered together in Jerusalem. And placing them in the midst, they asked, In what strength, or in what name, have you done this? Then Peter, filled with the Holy Spirit, said to them, Rulers of the people, and Elders of Israel, if we be examined this day concerning a good deed done to an infirm man, in what name he is made whole, be it known to you all, and to all the people of Israel, that in the name of Jesus Christ, the Nazarene—whom you crucified— whom God raised from the dead, by him does this man stand before you sound. This is the stone which was set at naught by you, the build- ers, which is made the head of the corner. And the salvation is not in another person ; for there is not another name under the heaven, given among men, by whieh it behooves us to be saved. Now, considering the freedom of speech, of Peter and John, and having perceived that they were illiterate, and persons in private life, they marveled ; and they knew them well, that they used to be with Jesus. And beholding the man who was healed, standing with them, they had nothing to say against it. But having com- manded them to withdraw from the council, they conferred with one another, saying, What shall we do to these men? for, that, indeed, a notorious miracle has been wrought by them, is manifest to all those who dwell at Jerusalem, and we can not deny it. But, that it may be spread no further among the people, let us strictly threaten them, that they speak, hence- forth, to no man upon this name. And they called them, and commanded them not to speak at all, nor to teach, upon the name of Jesus. But Peter and John answered, and said to them, Whether it be right in the sight of God, to hearken to you, rather than to God, judge. For we can not but speak the things which we 2 have seen and heard. So, when they had fur- ther threatened them, they discharged them, finding no means of punishing them, because of the people ; for all were glorifying God, for that which had been done. For the man on whom this miracle of the healing was wrought, was more than forty years old. And now, having been discharged, they went to their own friends, and announced all that the priests and elders had said to them. And they, hearing, raised a voice to God, with one accord, and said, Sovereign Lord, thou art the God who hast made the heavens, and the earth, and the 9 10 11 13 16 17 18 19 24 35 36 t» 4 of the land? ACTS OF THE APOSTLES. sea, and all that is in them ; who by thy servant David's mouth hast said, Why did nations rage, and people imagine a vain thing? "The kings of the earth presented themselves, and the Prinees were gathered together against the Lord, and against his Anointed. For, of a truth, in this city, against thy holy son, Jesus, whom ihou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were assembled, to do whatever thy hand, and thy counsel had before determined to be done. And now, Lord, behold their threaten- ings, and grant to thy servants, that, with all boldness, they may speak thy word, by stretch- ing out thy hand to heal; and that signs and wonders may be done, by the name of thy holy son, Jesus. And, they having prayed, the place in which they were assembled together was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. And the multitude of those that believed were of one heart and of one soul, neither did any of them say, that any of the things which he pos- sessed, was his own; but they had all things common. And with great power the Apostles gave testimony concerning the resurrection of the Lord Jesus : and great grace was upon them all. For neither was there any among them who lacked ; for as many as were possessors of lands, or of houses, sold them, and brought the prices of the things sold, and laid them down at the Apostles’ feet. And it was distributed to every one, according as any one had need. Now Joses, who, by the Apostles, was sur- named Darnabas (which is, being translated, Son of Consolation), a Levite, a Cyprian by birth, having land, sold it, and brought the money, and laid it at the Apostles’ feet. V.—Bot a certain man named Ananias, with Sapphira, his wife sold a possession and pur- loined from the price (his wife also being privy to it), and brought a certain part, and laid it at the Apostles’ feet. But Peter said, Ananias, why has Satan possessed your heart, to lie to the Holy Spirit, and to purloin from the price While it remained, was it not your own? and after it was sold, was it not in your own power? Why have you conceived this thing in your heart? you have not lied to men only, but to God. And Ananias hearing these words, falling, expired ; and great fear came on all that heard these things. And the young men arose, wrapped him up, and carry- ing him out, buried him. Now an interval of about three hours oecurred, and his wife, not knowing what was done, came in. And Peter said to her, Tell me whether you sold the land for so much? And she said verily, for so much. Then Peter said to her, Why is it, that you have agreed together, to tempt the Spirit of the Lord? Behold the feet of these who have buried your husband are at the door, and shall carry you out. Then she instantly fell down at his feet and expired: and the young men came in and found her dead, and carrying her out, buried her by her husband. And great fear came upon all the congregation, and upon all those hearing these things. And through the hands of the Apostles were many signs and wonders done among the people, (and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them, but the people magnified them. And believers were still more added to the Lord, multitudes of men and also of women), insomuch that they brought forth their sick into streets, and laid them on beds and couches, that at the least, the shadow of Peter, passing by, might overshadow some of them. And the multitude of the surrounding cities also came together into Jerusalem, bringing the sick and those harassed with unclean spirits, and they were every one healed. But the High Priest arising, and all who were with him (being the party of the Saddu- cees), were filled with zeal, and threw their hands upon the Apostles, and put them in publie custody. But an angel of the Lord, under cover of the night, opened the prison doors, and bringing them forth, said, Go stand and speak in the temple to the people, all the words of this life, And when they heard that, they entered into the temple early in the morning, and were 197 e 10 11 16 17 18 198 ACTS OF THE APOSTLES. 29 30 31 32 33 34 35 96 teaching. But the High Priest came, and those that were with him, and called the council to- gether, and all the senate of the children of Israel, and sent into the prison to have them brought. But when the officers came and found them not in the prison, they returned and reported, saying: The prison indeed we found shut with all seeurity, and the guards, standing before the entrances; but on opening, we found not one within. Now when the High Priest, and the Captain of the temple, and the Chief Priests, heard these words, they were in perplexity about them, what this might come to be. But one came and reported, saying, Behold, those whom you placed in the prison are standing in the temple and teaching the people. "Then, the Captain went, with the officers, and brought them without force (for they feared the people), that they might not be stoned. And having led them away, they placed them in the council: and the High Priest asked them ;—Did we not strietly command you not to teach upon this name? and, behold, you have filled up Jerusalem with your doctrine, and are intending to bring the blood of this man upon us. But Peter and the Apostles answering, said, We ought to obey God rather than men. "The God of our fathers has raised up Jesus, whom you slew, having hanged him on a tree. person has God exalted to his right hand, a Prince and a Saviour, to grant repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Spirit, whom God has given to those | who obey him. Now those hearing, were ex- asperated, and they were making up their mind to slay them. But a certain one, arising in the Sanhedrim, a Pharisee, Gamaliel by name, a teacher of law, honored by all the people, com- manded to put the Apostles out, for a little | while, and said to them, Israelites, take heed to yourselves, what you execute upon these men. For before these days Theudas arose, declar- ing himself to be somebody, to whom a number of men, about four hundred, attached them- selves; who was slain; and all, as many as This | obeyed him, were scattered and brought to nothing. After this man, Judas the Galilean rose up, in the days of the enrollment, and drew away suffieient people after him: and he utterly de- stroyed himself; and all,as many as were obe- dient to him, were dispersed. And now I say to you, Withdraw from these men and let them alone; for if this purpose, or this work be of men, it will be destroyed ; but if it be of God, you are not able to destroy it, and lest, perhaps, you be found to fight against God. And they were persuaded by him; and having called the Apostles, and scourged them, they commanded that they should not speak upon the name of Jesus, and released them. So they departed from the presence of the council, rejoicing that they were esteemed worthy to be dishonored for his name. And they did not cease teaching every day, in the temple, and in every house, and proclaiming Jesus the Christ. VI.—Now, in those days, the number of the disciples being multiplied, a murmuring of the Hellenists against the Hebrews occurred, be- cause their own widows were neglected in the daily ministration. Then the Twelve, having called the multitude of the disciples to them, said: Relinquishing the word of God to serve tables is not pleasing to us. Wherefore, breth- ren, look out among you seyen men of attested character, full of the Holy Spirit and of wis- dom, whom we may appoint over this business ; but we will give ourselves wholly to prayer, and to the ministry of the word. And the speech was pleasing in the mind of all the peo- ple; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nieanor, and Timon, and Par- menas, and Nicholas, a proselyte of Antioch: whom they presented before the Apostles ; and, praying, they laid their hands upon them. And the word of God was increasing, and the number of the disciples in Jerusalem was being greatly multiplied, and a great crowd of the priests was becoming submissive to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. 37 38 39 40 41 bo Oue -I <> 9 10 11 13 14 15 bo c 9 10 ACTS OF THE APOSTLES. Then there arose certain of the Synagogue— of that composed of the freedmen— Cyrenians and Alexandrians, and of those from Cilicia, and of Asia, putting questions to Stephen ; and they were not able to resist the wisdom and the spiritby whieh hespoke. And they privately pro- cured men who said, We have heard him speak- ing reviling words against Moses and against God. And they excited the people, and the elders, and the scribes, and came upon him, and seized, and brought him to the council, and set up false witnesses, saying, This man ceases not to speak words against this holy place, and the law: for we have heard him saying, that this Jesus, the Nazarene, will destroy this place, and change the customs which Moses delivered us. And all who sat in the council, looking stead- fastly on him, saw his face, as if it had been the face of an angel. VII.—Tuen the High Priest said, Are these things so? And he said, Brethren and fathers, hearken : The God of the glory appeared to our father Abraham, when he was in. Mesopotamia, before he dwelt in Haran, and said to him, * Go forth out of your country, and from your kindred, and come into a country that I will show you." Then he came out of the land of the Chaldeans and dwelt in Haran; and thence, after his father was dead, God caused him to remove into this land, in which you are now dwelling : but he did not give him an inherit- ance in it, not even a foot breadth. Yet he promised thathe would give it to him, for a pos- session, and to hisseed after him, when, as yet, he had no child. Then God spoke thus £o him: That his seed should be sojourners in a strange land, and that they should enslave, and oppress them four hundred years. And the nation to whom they shall be in bondage, I will punish, said God, and after this they shall come forth and serve me in this place. And God gaye Abraham a covenant of cireumcision ; and so he begat Isaac, and circumcised him the eighth day. And Isaac begat Jacob, and Jacob begat the twelve patriarchs. And the patriarchs, moved with envy, sold Joseph into Egypt. But God was with him, and delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh, king of Egypt: and he made him governor over Egypt, and all his household. Now there came a famine upon all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. But Jacob, having heard that there was grain in Egypt, first sent our fathers. And at the second time, Joseph was made known to his brethren ; and Joseph's kindred became well known to Pha- raoh. Then Joseph sent and called his father Jacob to him ; and all his kindred, seventy-five souls. So Jacob went down into Egypt, and died, he and our fathers, and were carried over into She- chem, and laid in a sepulehre—that which Abraham purchased with a sum of money of Hamor, father of Shechem. But, according as the time of the promise, which God had sworn to Abraham, was drawing near, the people had grown and multiplied in Egypt, till another king arose, who had not known Joseph. The same having treated our race craftily, oppressed our fathers, that they might expose their infants, in order that they might not be preserved alive. At this time Moses was born, and was exceed- ingly beautiful; who was nourished in his father’s house, three months. And, he being exposed, Pharaoh’s daughter adopted him, and nourished him for her own son. And Moses was educated in all the wisdom of the Egyptians, and was mighty in his words and in his actions. And when he was full forty years old, it came into his heart to look after his brethren, the children of Israel. And seeing one of them wronged, he defended him, and avenged him who was oppressed, smiting the Egyptian. He supposed, indeed, his brother would have under- stood that God, by his hand, would deliver them: but they did not understand. And the next day, he showed himself to them as they were quarreling, and would have compelled them to peace, saying, You are brethren; why do you wrong one another? But he who did his neighbor wrong, thrust him away, saying, Who made you a ruler and a judge over us? Will you kill me, as you killed the Egyptian 199 11 12 13 14 16 24 26 27 28 200 ACTS OF THE APOSTLES. 29 yesterday? Then Moses fled at this saying, and || away beyond Babylon. 35 36 39 40 43 was a stranger in the land of Midian, in which And when forty years were expired, there appeared to him, in the wilder- ness of the mountain, Sinai, a messenger of the Lord, in a flame of fire in a bush. And when Moses saw it, he wondered at the sight; and, as he drew near to contemplate it, the voice of the Lord came to him, saying, I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trem- bled and durst not look. Then the Lord said to him, Put off your shoes from your fect, for the place on which you stand is holy ground. Truly I have seen the affliction of my people, who are in Egypt, and have heard their groaning, and am come down to deliver them. And now, come, I will send you into Egypt. This Moses, whom he begot two sons. ‘they had rejected, saying, Who made you a ruler and a judge? God sent the same to be a ruler and a deliverer, by the hand of the messenger that appeared to him in the bush. He brought them out, after showing wonders and signs, in the land of Egypt, and in the Red Sea, and in the wilderness, forty years. This is the Moses who said to the children of Israel, The Lord your God will raise up a prophet for you, of your brethren, as he raised up me; you shall hear him. This is he who was in the congregation in the wilderness, with the messenger that spoke to him in the mount Sinai, and with our fathers, who received the life-giving oracles to give to whom our fathers would not obey, but thrust him from them, and in their , hearts turned back again into Egypt, saying to Aaron, Make us gods to go before us: because, as for this Moses, who brought us out of the land of Egypt, we do not know what is become of him. And they made a calf in those days, and offered sacrifice to the idol, and rejoiced in the work of their own hands. Then God turned and gave them up to worship the army of heaven : as it is written in the book of the prophets ; O house of Isracl, have you offered to me slain beasts and saerifices, during forty years in the wilderness ? You even took up the tabernacle of Moloch, and the star of your god Remphan, images which you made to worship; therefore, I will carry you us: tabernacle of testimony in the wilderness, as he had appointed, speaking to Moses, that he should make it according to the pattern that he had seen : which tabernacle also our fathers having received, they brought in with Joshua, into the possession of the heathen, whom God drove out before the face of our fathers, until the days of David; who found favor before God, and desired to find a tabernacle for the God of Jacob. But Solomon built him a house. Never- theless, the Most High does not dwell in temples made with hands; as the prophet says: The heaven is my throne, and the earth is my foot- stool. What house will you build for me? says the Lord: or, what is the place of my rest? Did not my hand make all these ? Stiffnecked and uncircumcised in heart and pars, you are always resisting the Holy Spirit : as your fathers did, so you are doing. Which of the prophets did not your fathers persecute ? They even slew those who had previously announced the coming of the Just One, of whom you have now been the betrayers and murderers —you who have received the law by the minis- tration of angels, and have not kept it. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Spirit, looked up steadfastly into the heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said : Behold, I see the heaven opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one consent, and cast him out of the city, and stoned him. And the witnesses laid off their garments at the feet of a young man, named Saul. And they stoned Stephen, in- voking, and saying, Lord Jesus, receive my spirit. And he kneeled down and cried out, with a loud voice, Lord, lay not this sin to their charge. And when he had said this he fell asleep. Now Saul was consenting to his death. VIIT.—Now on that day there arose a great | persecution against the congregation, which | was in Jerusalem ; and they were all scattered Our fathers had the 44 45 C0 bo сл 10 a 13 14 15 19 20 : ACTS OF THE APOSTLES. abroad throughout the distriets of Judea and Samaria, except the Apostles. Yet devout men jointly bore away Stephen to the grave, and made great lamentation over him. But Saul wasted the congregation, entering into the houses, and dragging forth men and women, he com- mitted them to prison. Nevertheless, the dis- persed, passed along preaching the word. Phi- lip, indeed, having gone down to a city of Samaria, was announcing the Christ to them: and the multitudes were, with one accord, giv- ing heed to the things spoken by Philip, when they heard and saw the miracles which he was doing: for, from many who had unclean spirits, they were going out, crying with a loud voice ; and many palsied and lame were healed. And there was great joy in that city. But there was there, before, a certain man, named Simon, who formerly, in the same city, had practiced sorcery, and astonished the peo- ple of Samaria, boasting that he was some great one. То whom they all gave heed, young and old, saying, This man is the great power of God. And to him indeed they gave heed, because that for a long time, he had astonished them with his soreeries. But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were immersed, both men and women. Also Simon himself believed ; and when he was im- mersed, he constantly adhered to Philip, and, beholding the miracles and signs which were done, he was astonished. Now when the Apostles who were at Jeru- salem, heard that Samaria had received the word of God, they sent to them Peter and John, who, when they had come down, prayed for them, that they might receive the Holy Spirit. For as yet, he had fallen upon none of them: only they had been immersed into the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit. And when Simon saw that, through laying on of the Apostles’ hands, the Holy Spirit was given, he offered them money, saying, Give to me also this power, that on whomever I lay hands, he may receive the Holy Spirit. But Peter said to him, May your silver go to de- struction with you, because you have presumed to procure the gift of God through money. То you there is no part nor portion in this thing, for your heart is not right in the sight of God. Reform, therefore, from this your wickedness, and pray the Lord, if, perhaps, the device of your heart shall be forgiven you; for I perceive that you are in the gall of bitterness, and in the bond of iniquity. Then Simon, answering, said, Pray to the Lord for me that none of these things, which you have spoken, may come upon me. They therefore, when they had testified and preached the word of the Lord, set out on their return to Jerusalem, and they preached the gospel in many villages of the Samaritans. But an angel of the Lord spoke to Philip, saying, Arise, and go toward the south, to the the way that goes down from Jerusalem to Gaza (which is the way through the desert). And he arose and went; and behold a man of Ethiopia, an officer of great authority, under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come into Jerusalem to worship; and he was returning, and, sitting upon his chariot, he was reading Isaiah, the prophet. Moreover the Spirit said to Philip, Go near and join yourself to this chariot. And Philip haying run up to him, and heard him reading Isaiah, the prophet, said, Do you understand what you are reading? He replied, How can I, except some one should guide me? And he invited Philip to come up and sit with him. Now the passage of the Scripture, which he was reading, was this, “ He was led away as a sheep to slaughter : and as a lamb is silent before the shearer, so he opens not his mouth. In his humiliation, his con- demnation was extorted ; and who shall declare his generation? for his life is violently taken from the earth." And the officer, replying to Philip, said, I beg of you, of whom does the prophet speak this? of himself, or of some | other person? And Philip opened his mouth, and began at the same Scripture, and announced to him Jesus. And as they were going along the road, they came upon a certain water: and the officer said,—Behold water! What hinders my being 201 21 33 34 35 36 29 40 bo 10 11 ACTS OF THE APOSTLES. І immersed? And Philip said, If you believe with all your heart, you may. And he an- swered, and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still; and they both went down into the water, Philip and the officer, and he immersed him. And when they were come up out of the water, the Spirit of the Lord caught Philip away, that the officer saw him no more; for he went on his journey rejoicing. But Philip was found in Azotus: and, passing along, he announced the tidings in all the cities till his entrance into Cæsarea. IX.—Bvr Saul yet breathing out threatening and slaughter against the disciples of the Lord, went to the High Priest, and desired from him letters to Damascus, to the Synagogues, that if he found any of that way, whether they were men or women, he might bring them bound to to Jerusalem. Now in the journey, he came near Damaseus: and, suddenly, there flashed around him, a light from heaven, and having fallen upon the earth, he heard a voice saying to him, Saul, Saul, why do you persecute me? And he said, Who art thou, Lord? And the the Lord said, I am Jesus, whom you persecute ; it is hard for you to kick against the goads. And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said to him, Arise, and go into the city, and it shall be told you what you must do. And the men who were journeying with him, had stood speechless, hearing, indeed, the voice, but seeing no person. But Saul was raised from the earth; and, though his eyes were opened, he saw no person: but they led him by the hand, and brought him into Damaseus. And he was there three days without seeing, and did not eat nor drink. Now, there was a certain disciple at Damas- cus, named Ananias: and the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord. And the Lord said to him, Arise and go upon the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for behold he is praying to 2 me, and has seen in a vision a man named Amanias coming in, and putting his hand on him, that he might receive his sight. "Then Ananias answered, Lord, I have heard, by many, of this man, how much evil he has done to thy saints who are in Jerusalem. And here he has author- ity from the chief Priests, to bind all those in- voking thy name. Butthe Lord said to him, Go, for he is a chosen instrument for me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will indicate to him how great things he must suffer on account of my name. And Ananias went away and entered into the house, and having laid his hands on him, said, Brother Saul, the Lord, even Jesus, who appeared to you in the way as you came, has sent me, that you may receive sight, and be filled with the Holy Spirit. And immediately there fell from his eyes, as it were scales: and he received sieht forthwith, and arose, and was im- mersed : and having taken food he was strength- ened. Then Saul was some days with the disciples who were at Damascus. And immedi- ately he proclaimed Christ in the synagogues, that this is the Son of God. But all that heard him were amazed, and said, Is not this he who destroyed those who invoked this name in Jeru- salem, and came hither for this purpose, that he might bring them bound to the chief Priests ? But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this person is the Christ. Now when many days were accomplished, the Jews consulted to kill him. But their conspiracy was known to Saul, and they watched the gates, day and night, that they might kill him. Then the disciples took him by night, and let him down through the wall ina basket. But coming into Jerusalem, he was attempting to attach himself to the disciples; but they were all fearing him, not believing him to be a disciple. But Barnabas took him and brought him to the Apostles, and fully declared to them, how he had seen the Lord in the way, and that he had spoken to him, and how he had boldly preached at Damascus, in the name of Jesus. And he was with them, coming in and going out in Jerusalem, and preaching boldly in the name 13 14 15 16 17 18 21 28 29 ACTS OF THE APOSTLES. 30 21 35 56 37 58 39 40 41 42 43 bo of the Lord Jesus, and was talking and disputing | with the Hellenists ; but they undertook to kill him. The brethren, having ascertained this, conducted him into Cæsarea, and sent him out into Tarsus. Then the congregations had peace, | throughout all Judea, and Galilee, and Samaria, | being edified ; and, walking in the fear of the Lord, and in the consolation of the Holy Spirit, | they were multiplied. Now it happened that Peter, while passing through among all, came down also to the saints that dwelt at Lydda : and there he found a cer- tain man, named Æneas, who had kept his bed eight years, and was sick of the palsy. And Peter said to him, Æneas, Jesus, the Christ, heals you. Arise and make your bed. And he arose immediately. Amd all who dweltat Lydda, and Saron, beheld him, and turned to the Lord. Now there was, in Joppa, a certain disciple, named Tabitha (which by interpretation is called, Dorcas): this woman was full of good works, and of alms which she did. Now it came to pass in those days that she, being sick, died. And, baving washed her, they placed her in au upper room. And Lydda being near to Joppa, the disciples, having heard that Peter was in that plaee, sent two men to him, en- treating, that he would not delay to come through as far as to them. Then Peter, arising, went with them ; whom having come, they led into the upper room ; and all the widows stood by him weeping, and showing vests and mantles, all which Doreas made while she was with | them. But Peter, putting them all forth, kneeled down and prayed; and turning to the body, said, Tabitha, arise. And she opened her eyes. And when she saw Peter, she sat up, and he gave her his hand, and caused her to stand up; and having called the saints and widows, he presented her alive. And it was known throughout all Joppa, and many believed in the Lord. And he tarried many days in Joppa, with one Simon, a tanner. X.—Now a certain man in Cæsarea, called Cornelius, a centurion of the band, called the Italian Band, a devout man, and one who feared | God, with all his family, who gave much alms : .seeking you. to the people, and prayed to God continually ; he distinetly saw in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius! And when he looked on him he was afraid, and said; What is it, Lord? And he said to him, Your prayers and your alms are come up for a memorial of you before sod. And now send men to Joppa, and call for one Simon, whose surname is Peter. He lodges with one Simon, a tanner, whose house is by the sea-shore. He will tell you what you ought to do. And when the angel who spoke to Cornelius was gone, he called two of his domestics, and a de- yout soldier of those who waited on him ; and having fully related all these things to them, he sent them to Joppa. Again, on the next day, while they were on their journey, and drew near the city, Peter went up on the house-top to pray, at about the sixth hour. And becoming very hungry, he desired to eat. Now while they were preparing, he fell into a trance, and saw the heaven open, and a certain vessel descending to him like a great white sheet, bound together at four corners, and let down to the earth ; in which were all kinds of four-footed animals, and wild beasts, and reptiles of the earth, and birds of the air. And there came a voice to him, Rise, Peter; kill and eat. But Peter said, Not so, Lord ; for I have never eaten any thing common or unclean. And the voice said to him again, a second time; What God has cleansed, that call not you common. This was done thrice, and the vessel was taken up again into the heaven. Now as Peter was pondering in himself, what the vision which he had seen could mean; be- hold the men who were sent from Cornelius, having inquired out Simon’s house, stood at the gate, and calling, they asked, whether Simon, surnamed Peter, was lodging there. While Peter thought attentively of the vision, the Spirit said to him, Behold three men are Arise, therefore, go down and accompany them, doubting nothing, for I have sent them. Then Peter went down to the men, and said, Behold, I am he whom you are seeking. What is the reason for which you 203 on 10 11 12 13 14 15 16 17 18 19 20 21 22 33 34 ACTS OF THE APOSTLES. are come? And they said, Cornelius, the cen- turion, a just man, and one who fears God, and of good report among all the nation of the Jews, was instructed from God, by a holy messenger, to send for you into his house, and to hear words of you. Then, calling them in, he entertained them. And on the next day Peter went with them, and certain brethren from Joppa accompanied him. And on the next day, he entered into Cæsarea: and Cornelius was waiting for them, having called together his kindred and intimate friends. Now, as Peter was entering, Cornelius met him, and falling down at his feet, he wor- shiped him. But Peter raised him up, saying, Stand up. I myself also am a man. And, conversing with him, he went in and found many assembled. And he said to them, You well know that it is unlawful for a man, who is a Jew, to associate with, or to approach one of another nation; and yet God has showed to me that I should not call any man common or unclean. And therefore I came without objecting, as soon as I was sent for. I ask then, for what purpose you have sent for me? And Cornelius said, Four days ago, I was fasting till this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me, in bright apparel, and said, Cornelius, your prayer is heard, and your alms are had in remembrance before God. Send, therefore, to Joppa, and call here Simon, whose surname is Peter. He is entertained in the house of one Simon, a tanner, by the sea-shore; who, when he is come, will speak to you. Imme- diately, therefore, I sent to you, and you have done well that you have come. Now then, we are all here present before God, to hear all things that are commanded you by God. Then Peter, opening his mouth, said, In truth, I per- ceive that God is not a respecter of persons; | but, in every nation, he that fears him, and | works righteousness, is acceptable to him. You know the message, which he sent to the chil- dren of Israel, preaching peace through Jesus Christ, he is Lord of all ;—you know that mes- sage which was published throughout all Judea, beginning from Galilee, after the immersion which John preached ;—concerning Jesus of Nazareth; how God anointed him with the Holy Spirit and with power; who went about, from place to place, doing good, and healing all that were oppressed by the devil; for God was with him. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew, hanging him on a tree. Him God raised up the third day, and showed him openly ; not to all the people, but to witnesses before chosen by God, even to us who did eat and drink with him after he rose from the dead. And he commanded us to announce to the people, and to testify that it is he himself who is ordained by God, to be the judge of the living and the dead. To him all the prophets testify, that whoever believes in him shall, through his name, receive remission of sins. While Peter was yet speaking these words, the Holy Spirit fell on all those who heard the word. And those of the cireumeision, who believed, as many as came with Peter, were astonished be- cause that on the Gentiles also, the gift of ihe Holy Spirit was poured out. For they heard them speak with other tongues, and magnify God. Then Peter answered, Can any man for- bid the water, that these should not be im- mersed, who have received the Holy Spirit, as well as we? And he commanded them to be immersed in the name of the Lord. Then they requested him to remain some days. XI.—And the Apostles and brethren, through- out Judea, heard that the Gentiles also had received the word of God. And when Peter went up into Jerusalem, they of the circumcision disputed with him, saying, You associated with men who are uncireumcised, and ate with them. But Peter related the matter from the beginning, and set it forth in order to them, saying, I was in the eity of Joppa, praying ; and Isaw,in a trance, a vision, something descend, like a great sheet, let down from heaven by four corners, and it came even to me. Upon which, when I had earnestly looked, I considered, and saw foor- footed animals of the earth, and wild beasts, and 98 59 40 41 42 43 44 46 4T 48 T 8 10 11 17 18 19 ACTS OF THE APOSTLES. reptiles and birds of the air. And I heard a voice, saying to me, Arise, Peter; kill and eat. But I said, Not so, Lord ; for nothing common or un- clean, has, at any time, entered into my mouth. But the voice answered me again from heaven ; What God has cleansed, that call not you common. And this was done three times; and all were drawn up again into heaven. And behold, there were immediately three men already come to the house where І was, sent from Caesarea to me. And the Spirit bade me go with them, doubting nothing. And, moreover, these six brethren accompanied me; and we entered into the man’s house ; and he told us, how he had seen the messenger in his house, who stood and said to him ; Send to Joppa, and call for Simon, whose surname is Peter, who will tell you words, by which you and all your house shall be saved. And as I began to speak, the Holy Spirit fell on them, as on us in the beginning. Then I remembered the declaration of the Lord, how he said, John, indeed, immersed in water, but you shall be immersed in the Holy Spirit. Since, then, God gave them the same gift even as he did to us, when we believed on the Lord Jesus Christ; who was I that I could withstand God? When they heard these things they were silent, and glorified God, saying, God, then, indeed, has also granted to the Gentiles the reformation to life. Now they who were scattered abroad, upon the perseeution that arose about Stephen, travel- ed as far as Phenicia, and Cyprus, and Antioch, speaking the word to none but Jews. And some of them were men of Cyprus and Cyrene, who, having come into Antioch, spoke to the Hellen- ists, preaching the gospel of the Lord Jesus. And the hand of the Lord was with them, and a great number believed and. turned to the Lord. Then tidings of these things came to the ears of the congregation which was in Jerusalem ; and they sent forth Barnabas, that he should go through to Antioch ; who, when he came and beheld the grace of God, was glad, and exhorted them all, that with purpose of heart, they should adhere to the Lord. For he was a good man, and full of the Holy Spirit and of faith. Anda ereat multitude was added to the Lord. "Then 205 Barnabas departed to Tarsus to seek Saul. And when he had found him, he brought him to Antioch. And it came to pass that, during a whole year, they were assembled with the com gregation, and taught a great multitude. And the disciples were called Christians first in Antioch. And in those days prophets came down from Jerusalem to Antioch. And one of them, named Agabus, having stood up made known through the Spirit that there would be a great famine throughout all the land, which oceurred in the days of Claudius. Then the disciples, every one, according to his ability, determined to send re- lief to the brethren that dwelt in Judea ; which they also did ; and sent it to the Elders by the hands of Barnabas and Saul. XII.—Now, about that time, Herod, the king, stretched forth his hands to persecute certain persons of the congregation. And he killed James, the brother of John, with the sword. And because he saw that it pleased the Jews, he proceeded further to seize Peter also. (And then were the days of the unleavened loaves.) And having apprehended him, he put him in prison, and delivered him to four quarternions of soldiers, to guard him, intending, after the passover, to bring him forth to the people. Pe- ter, therefore, was kept in prison, but earnest prayer, without ceasing, was made by the con- eregation to God for him. And when Herod would have brought him forth, in that night, Peter was sleeping between two soldiers, bound with two chains; and keepers, before the door, guarded the prison. | And behold a messenger of the Lord stood near, and a light shone in the prison, and, striking Peter on the side, he raised him up, saying, Rise up quickly. And his chains fell off from his hands. And the messenger said to him, Gird yourself and bind on your sandals. And he did so. And he said to him, Cast your garment around you, and follow me. And Peter went out and followed him, and had not perceived that what was done by the messenger was real, but thought that he saw a vision. 26 27 29 30 206 10 11 13 14 15 16 irf 18 19 20 23 ACTS OF THE APOSTLES. When they had passed the first and the second watch, they came to the iron gate, that leads into the city; which opened spontane- ously to them; and they went out, and passed on through one street. And forthwith the mes- senger departed from him. Then Peter, hav- ing come to himself, said, Now I certainly know that the Lord has sent his messenger, and has delivered me out of the hands of Herod, and from all the expectation of the people of the Jews. And when he had considered the matter, he went to the house of Mary, the mother of John, whose surname was Mark, where many were assembled, praying. And when he knocked at the door of the gate, a maid servant, named Rhoda, went to hearken. And recognizing Peter’s voice, she did not open the gate, for gladness ; but ran in and told them that Peter was standing before the gate. And they said to her, You are crazy. But she confidently affirmed that it was even so. Then they said, It is his messenger. Dut Peter continued knocking. And when they had opened the door, and saw him, they were astonished. But he, beckoning to them with the hand to be quiet, declared to them how the Lord had brought him out of the prison. And he said, Go tell these things to James, and to the breth- ren. And he departed and went to another place. Now, as soon as it was day, there was no small stir among the soldiers, as to what had become of Peter. And when Herod had sought for him, and did not find him, he examined the keepers, and commanded that they should be put to death. And he went from Judea to Cæ- sarea, and abode there. And Herod being enraged at those of Tyre and Sidon, they eame with one accord to him, and, having made Blastus, the king's chamber- lain, their friend, desired peace ; because their country was supported by the king's country. And, on an appointed day, Herod, arrayed in royal apparel, sat on his throne, and made a speech to them. And the people shouted, say- ing, It is the voice of a God, and not of a man. And immediately a messenger of the Lord | attendant. | the whole island as far as Paphos, they found | the proconsul from the faith. | called Paul), filled with the Holy Spirit, having smote him because he did not eive God the glory. And, having been eaten by worms, he expired. But the word of God continued to grow, and extend. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their minis- try, and took with them John, whose surname was Mark. XIII.—Now there were in the congregation that existed in Antioch, certain prophets and teachers, as Barnabas and Simeon, who is called Niger, and Lucius the Cyrenian, and Manaen, who had been brought up with Herod the Te- trarch, and Saul. While they were ministering to the Lord, and fasting, the Holy Spirit said, Separate for me Barnabas and Saul to the work, for which I have called them. And when they had fasted, and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, went down into Seleucia; and thence they sailed into Cyprus. And when they were in Salamis, they preached the word of God in the synagogue of the Jews, and they had also John as their And when they had gone through a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus—who was with the proconsul of the country, Sergius Paulus, a pru- dent man ; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas, the sorcerer (for so is his name, being translated), opposed them, seeking to turn aside Then Saul (also looked earnestly upon him, said, O full of all subtilty and all mischief, son of the Devil, enemy of all righteousness, will you not cease to pervert the right ways of the Lord? And | now behold the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell on him a mist, and a darkness; and he went about seek- ing some persons to lead him by the hands. Then the proconsul, having seen what was done, believed, being astonished at the doctrine of the Lord. 94 25 bo ex Б; 10 ST 13 14 15 16 17 19 2 forty years. ACTS OF THE APOSTLES. And, loosing from Paphos, they who were with Paul came into Perga of Pamphilia ; and John, departing from them, returned into Jeru- salem. "But they themselves, departing from Perga, came into Antioch of Pisidia, and went into the synagogue on the sabbath-day, and sat down. And, after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, Brethren, if you have a word of exhortation for the people, speak it. Then Paul stood up, and waving with his hand, he said: Israelites, and you who fear God, hearken. The God of this people chose our Fathers and exalted the people, when they dwelt as strangers in the land of Egypt, and with a high arm he brought them out of it. And for about the period of- forty years he nourished them in the wilderness. And when he had subjected seven nations, in the land of Canaan, he divided their land to them by lot. And after these things, during about four hun- dred and fifty years, he gave them judges until Samuel, the Prophet. And after that they asked a king for them- selves. And God granted to them Saul the son of Kish, a man of the tribe of Benjamin, during And having removed him, he raised up for them David, to be king; to whom also he testified, saying, “I have found David, the son of Jesse, a man after my own heart,” who shall perform all my desires. Of this man’s seed has God, according to promise, brought up for Israel a saviour—Jesus; John having first preached, before his entrance on his work, an immersion of reformation to all the people of Israel. Now while John was com- pleting his course, he said, Whom do you sup- pose me to be? I ат поб һе. But behold, one is coming after me, the shoes of whose feet I am not worthy to loose. Brethren, sons of the race of Abraham, and those among you who fear God, to you is the word of this salvation sent. For they who dwell in Jerusalem, and their rulers, not knowing him, and the utterances of the prophets, which are read every sabbath, have, in condemning him, fulfilled them. And although they found not the least cause of death in him, yet they desired Pilate to put him to death. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. raised him from the dead; and he was seen many days by those who came up with him from Galilee into Jerusalem, who are his wit- nesses to the people. And we are declaring to you glad tidings, how that the promise, which was made to the fathers, God has completely fulfilled the same to us their children, he having raised up Jesus; as it is also written in the second Psalm, “ Thou art my Son, to-day I have begotten thee." And that he raised him up from the dead, no more to return to corruption, he said thus, “I will give to you the faithful mercies of David.” Wherefore he says also, in another psalm, “ Thou wilt not give up thy Holy One to see corruption.” For David, indeed, after he had served his own generation by the will of God, fell asleep, and was added to his fathers, and saw corruption. But he whom God raised again, did not see corruption. Be it known to you therefore, brethren, that through this person is announced to you the for- giveness of sins. And by him all that believe are justified from all things from which you could not be justified by the law of Moses. Beware, then, lest that come upon you which is written in the prophets; Behold, you despisers, and wonder and perish. For I execute a work in your days, a work which you will not be- lieve, though any one should fully declare it to you. And as they were going out, the Gentiles besought them, that these words might be spoken to them the next sabbath. Now when the congregation was dispersed, many of the Jews and religious proselytes followed Paul and Barnabas, who, addressing them, persuaded them to persevere in the grace of God. And on the next sabbath, almost the whole city as- sembled to hear the word of God. But when the Jews saw the multitudes, they were filled with zeal, and spoke against those things which were spoken by Paul, contradicting and revil- ing. Then Paul and Barnabas became bold, and said; It was necessary that the word of God should first have been spoken to you. But But God : 207 34 85 36 37 38 39 40 41 42 43 44 45 46 ACTS OF THE APOSTLES. 47 48 49 50 10 seeing you put it from you, and judge your- selves unworthy of the everlasting life, behold we turn to the Gentiles. For so has the Lord commanded us, saying ; I have placed you for a light of nations that you might be for salva- tion even to the ends of the earth. On hearing this the Gentiles rejoieed, and glorified the word of the Lord, and as many, as were deter- mined for everlasting life, believed. And the word of the Lord was published throughout all the region. But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised a persecution against Paul and Barnabas, and expelled them out of their bor- ders. But they shook off the dust of their fect against them, and went into Iconium. And the disciples were filled with joy and with the Holy Spirit. XIV.—Anp it oceurred in Iconium, that they, at the same time, went into the synagogue of the Jews, and spoke so that a great multitude, both of the Jews, and also of the Hellenists, believed. But the unbelieving Jews stirred up the Gentiles, and disaffected their minds against the brethren. For a lone time, therefore, they continued there speaking boldly respecting the Lord who attested the word of his grace, grant- ing signs and wonders to be done by their hands. But the multitude of the city was divided. Some were with the Jews, and the others with the Apostles. by the Gentiles, and also by the Jews with their rulers, to use them spitefully, and to stone them, they, being aware of it, fled down into Lystra and Derbe, cities of Lycaonia, and into the sur- rounding country. And there they announced the gospel. And, a certain man in Lystra was sitting, im- | potent in his feet, a cripple from his birth ; who had never walked. The same heard Paul speak ; who, looking intently upon him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on your feet. And he leaped and walked. And when the people saw what Paul had done, they raised their voices, saying in the Lycaonian, The gods And when there was a rush, both | are come down to us, in the likeness of men. | And they called Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. Then the priest of the Zeus that was before the city, brought oxen and garlands to the gates, and, with the people, wished to offer sacrifices to them. Which when the Apostles, Barnabas and Paul, heard, they rent their clothes, and leaped forth into the crowd, crying out, and saying, Why do you do these things? We are men of like nature with yourselves, declaring to you glad tidings, that you should turn from these vanities to the living God, who made the heaven, and the earth, and the sea, and all things that are in them ; who, in the ages past, suffered all the nations to go on in their own ways. Nevertheless, he did not leave himself without testimony, in that he did good, and gave you rain from heaven, and fruitful seasons, filling your hearts with food and gladness. And with these sayings they scarcely restrained the people, that they did not offer sacrifice to them. Then Jews came over from Antioch and Iconium : and having persuaded the multitudes, and having stoned Paul, they were dragging him out of the city, supposing that he was dead. But, while the disciples were standing about him, rising up, he entered into the city. And the next day he went out with Barnabas into Derbe. And when they had announced the glad tidings to that city, and made many disciples, they returned into Lystra, and Iconium, and Antioch, confirming the souls of the disciples, exhorting them to con- tinue in the faith, saying that we must, through much tribulation, enter into the kingdom of God. And, having appointed for them elders in every congregation, and having prayed with fastings, they commended them to the Lord, in whom they believed. And, having passed through Pisidia, they came to Pamphylia. And when they had spoken the word in Perga, they went down into Attalia ; and thence they sailed to Antioch, whence they had been commended to the grace of God, for the work which they performed. And when they came, and had assembled the congregation, they rehearsed all that God had done with them, and that he had opened a door 14 16 17 18 19 28 bo ~ 2» 10 11 13 14 ACTS OF THE APOSTLES. of faith to the nations. And they continued no little time with the disciples. ХУ.—Амр certain persons that came down from Judea, taught the brethren, saying, Un- less you are circumcised after the custom of Moses, you can not be saved. When, therefore, Paul and Barnabas had no little dissension and discussion with them, they determined that Paul and Barnabas and certain others of them, should go up into Jerusalem to the Apostles and elders about this question. And being brought on their way by the congregation, they passed through Phenicia and Samaria, declaring the conversion of the Gentiles; and caused great joy to all the brethren. And when they were come into Jerusalem, they were received by the congregation, and by the Apostles and elders, and they declared all things that God had done by them. But some of the sect of the Pharisees, who believed, rose up, saying, that it was necessary to circumcise them, and to command them to keep the law of Moses. And the Apostles and elders came together to consider of this matter. And when there had been much discussion, Peter rose up and said to them, Brethren, you know that at first God made choice among us, that the Gentiles, by my mouth, should hear the word of the Gospel, and believe. And God, who knows the hearts, bore them testimony, giving them the Holy Spirit, even as to us; and put no differ- ence between us and them, having purified their hearts by the faith. Now, therefore, why do ! you try God by putting a yoke upon the neck | of the disciples, which neither our fathers, nor we, were able to bear? But, through the grace of the Lord Jesus, we believe that we shall be saved, even as they. Then all the multitude were silent, and heard Barnabas and Paul declaring what signs and wonders God had wrought among the Gentiles by them. And after they were silent, James addressed them, saying, Brethren, hearken to me. Simeon has declared how God first visited the Gentiles, to take out of them, a people for his name. And with this the words of the prophets agree ; as it is written, After this I will return, and will rebuild the tabernacle of David which is fallen down, and I will rebuild its ruins, and I will set it up; that the rest of men may seek after the Lord, even all the nations, upon whom my name is called, says the Lord, who does all these things. Known to God from everlasting are all his works. Wherefore my judgment is, not to trouble those who from among the Gen- tiles turn to God; but to write to them, that they abstain from pollutions of the idols, and fornication, and things strangled, and blood. For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogues every sabbath. Then it pleased the Apostles and the elders, with the whole congregation, to send chosen men, from among themselves, to Antioch, with Paul and Barnabas ;—Judas, surnamed Barsabas, and Silas, leading men among the brethren. And they wrote by them these words:—The Apostles, and elders, and brethren, greeting— To the brethren of the Gentiles in Antioch, and Syria, and Cilicia. Since we have heard, that some persons who went out from us, have trou- bled you with words, subverting your souls, say- ing, You must be circumcised, and keep the law; to whom we gave no commandment; it seemed good to us, being assembled with one accord, to send chosen men to you, with our be- loved Barnabas and Paul; men who have haz- arded their lives for the name of our Lord Jesus Christ. We have sent, therefore, Judas and Silas, who also themselves will tell you the same things by word of mouth. For it segmed good to the Holy Spirit, and to us, to lay on you no greater burden than these necessary things; to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which, if you keep yourselves, you will do well. Farewell. 80, then, having been dismissed, they came into An- tioch : and when they had assembled the multi- tude, they delivered the epistle; and having read it, they rejoiced over the consolation. And Judas and Silas, being also themselves prophets, exhorted the brethren with many 209 15 16 17 19 21 25 210 ACTS OF THE APOSTLES. 33 36 40 41 on 10 words, and established them. And after they had made some stay, they were dismissed, with peace from the brethren to the Apostles. But it pleased Silas to remain there still. Paul and Barnabas, also, continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after, Paul said to Barnabas, Let us visit the brethren in every city, in which we have preached the word of the Lord, fo see how they do. And Barnabas determined to take John with them, whose surname was Mark. But Paul thought it not proper to take him with them, who departed from them in Pamphy- lia, and did not go with them into the work. And there arose a contention so that they separated one from the other; and Barnabas took Mark, and sailed into Cyprus. But Paul chose Silas, and departed, being commended by the brethren to the favor of God. And he went through Syria and Cilicia, establishing the congregations. XVI.—Tuen Paul came to Derbe and Lystra ; and, behold, a disciple was there, named Timo- thy (the son of a woman who was a Jewess and a believer, but his father was a Greek), who was well attested by the brethren in Lystra and Teonium. Paul wished him to go forth with him, and took and circumcised him, because of the Jews who were in these quarters : for they all knew that his father was a Greek. And as they went through the cities, they delivered to them, for their observance, the decrees that had been ordained by the Apostles and elders who were in Jerusalem. And so were the congregations established in the faith, and daily increased in number. Now when they had gone throughout Phrygia, and the region of Galatia, and (being forbidden by the Holy Spirit to speak the word in Asia) after they came to Mysia, they attempted to go into Bithynia ; but the Spirit suffered them not. So passing along Mysia, they came to Troas. And a vision appeared to Paul in the night. There stood a man, a Macedonian, who besought him, saying, come over into Macedonia, and help us. And after he had seen the vision, we imme- | Romans. diately endeavored to go forth into Macedonia, being assured that the Lord had ealled us to preach the gospel to them. Therefore, loosing from Troas, we ran by a straight course to Samothrace, and the next day to Neapolis ; and thence to Philippi, which is a chief city of that part of Macedonia, and a colony. And we abode in that city some days. And on the sab- bath, we went out of the city by the side of a river, where there was a customary place of prayer ; and we sat down, and spoke to the women that resorted there. And a woman, named Lydia, a seller of purple, of the city of Thyatira, who worshiped God, heard us ; whose heart the Lord opened, to attend to the things spoken by Paul. And when she was immersed, and her household, she besought us, saying, Since you have judged me to be faithful to the Lord, come into my house, and there remain. And she constrained us. And as we went to prayer, a certain maid, having a spirit of divination, met us, who brought her masters much gain by soothsaying. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, who show to us the way of salvation. And this she did many days ; but Paul, outraged, turned and said to the spirit, I command you in the name of Jesus Christ to come out of her. And he eame out the same hour. And when the masters saw that the hope of their gain was gone, they caught Paul and Silas, and drew them into the market-place, before the magis- trates. And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach eustoms, which are not lawful for us to receive, or to observe, being And the multitude rose up together against them, and the magistrates, having torn off their garments, commanded to beat them. And when they had laid many stripes on them, 2: they east them into prison, charging the jailer to keep them safely ; who, having received such a charge, thrust.them into the inner prison, and made their feet fast in the stocks. And at mid- | nieht Paul and Silas prayed and sung praises to God ; and the prisoners heard them ; and sudden- : | ly there was a great earthquake, so that the foun- 11 12 13 14 15 16 1T 18 19 27 34 35 36 37 38 40 bo ACTS OF THE APOSTLES. 211 dations of the prison were shaken, and immedi- ately all the doors were opened, and every one’s bands were loosed. And the keeper of the prison, awaking out of his sleep, and seeing the prison-doors open, drew his sword, and would have killed himself, supposing that the prisoners had fled. But Paul cried with a loud voice, saying, Do yourself no harm: for we are all here. Then he called for lights, and sprung in, and eame trembling, and fell down before Paul and Silas, and brought them out, and. said, Sirs, what must I do, in order to be saved? And they said, Believe on the Lord Jesus Christ, and you shall be saved, and your family. And they spoke to him the word of the Lord, and to all who were in his house. And he took them the same hour of the night, and washed their stripes, and was immediately immersed, he and all his family. And when he had brought them into his house, he set food before them, and rejoiced, believing in God with all his family. And when it was day, the magistrates sent the officers, saying, Release those men. And the keeper of the prison told Paul, The magistrates have sent to release you; now, therefore, de- part, and go in peace. But Paul said to them, They have beaten us openly uncondemned, be- ing Romans, and have cast us into prison, and now do they cast us out privately? Nay, in- deed, but let them come themselves, and lead us out. And the officers told these words to the magistrates, and they feared when they heard that they were Romans. And they came and besought them, and led them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia, and when they had seen the breth- ren, they exhorted them, and departed. XVII.—Now when Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was the syna- gogue of the Jews. And Paul, as his custom was, went in to them, and three sabbaths reasoned with them from the Scriptures, open- ing them and setting forth that the Christ must suffer, and rise again from the dead ; and that this Jesus, whom J announce to you, is the Christ. And some of them believed and adher- ed to Paul and Silas; and of the devout Greeks a great multitude, and of the principal women not a few. But the Jews who did not believe, moved with envy, gathered some vile men of the street idlers, and raised a mob, and set all the city in an uproar, and assaulted the house of Jason, and sought to bring them out to the people ; but not finding them, they dragged Jason and cer- tain brethren before the city rulers, exclaiming, These men, who have turned the world upside down, are come hither also; whom Jason has received ; and all these act contrary to the de- crees of Cesar, saying, That there is another king,—Jesus. And they troubled the people, and the rulers of the city, when they heard these things. And having taken security of Jason and the others, they dismissed them. And the brethren immediately sent away Paul and Silas by night to Berea, who coming thither went into the synagogue of the Jews. Now these were more noble-minded than those of Thessalonica, in that they received the word with all readi- ness of mind, searching the Scriptures daily, to see if these things were so. Therefore many of them believed ; also of honorable women, who were Greeks, and men, not a few. But when the Jews of Thessalonica knew that the word of of God was preached by Paul in Berea, they came thither also, and stirred up the rabble. And then the brethren, immediately sent away Paul even to the sea. But Silas and Timothy abode there still. And they who conducted Paul, brought him to Athens; and having re- ceived a commandment to Silas and Timothy to come to him, as soon as possible, they departed. Now while Paul was waiting for them at Athens, his spirit was roused in him, when he saw the city wholly devoted to idols. There- | fore he disputed in the synagogue, with the Jews, and with the devout persons, and in the market, daily, with those who met with him. Then certain philosophers of the Epicureans and of the Stoics encountered him; and some said, What would this chatterer say? and others, He seems to be a publisher of foreign gods, because he announced to them Jesus and 10 i 12 13 14 15 16 1T 18 212 19 29 30 51 82 33 2 in telling or hearing some new thing. ACTS OF THE APOSTLES. the resurrection. Now they took him and brought him to the Areopagus, saying, Can we know what this new doctrine is, of which you speak? For you bring some strange things to our ears. We wish, therefore, to know what these things mean. For all Athenians and strangers who were there, spent their time in nothing else, but either Then Paul stood up in the midst of the Areopagus, and said, Athenians! I perceive that, in every respect, you are exceedingly devotional. For as I passed along and observed the objects of your worship, I found an altar with this inscription, То AN Unknown Gop: him, therefore, whom you, not knowing, worship, I declare to you. God who made the world and all things in it, seeing that he is Lord of heaven and of earth, dwells not in temples made with hands ; neither is ministered to by men’s hands, as though he needed anything, seeing he gives to all life and breath, and all things; and has made of one blood every nation of men, to dwell on all the face of the earth, having determined the ap- pointed seasons and limits of their abode ; that they should seek the Lord, if, perhaps, they might feel after him and find him; although, indeed, he is not far from any one of us; for by him we live, and move, and have our being ; as even some of your own poets have said ; For we, indeed, his offspring are. Since, then, we are the offspring of God, we ought not to think that the Godhead is like to gold or silver, graved by art or man’s device. And the times of this ignorance God over- looked, but now commands all men every where, to reform. Because he has appointed a day, in which he will judge the world in righteousness, by that man whom he has appointed, giving assurance to all, having raised him from the dead. And when they heard of a resurrection of the dead, some mocked; and others said, We will hear you again concerning this mat- ter. So Paul departed from among them. 34 But certain persons adhered to him and be- lieved: among whom was Dionysius the Areo- pagite, and a woman named Damaris, and others with them. XVIIL—A rrzn these things Paul left Athens, and went to Corinth. And having found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome), he came to them. And beeause he was of the same trade, he abode with them; and worked: for by occupation they were tent-makers. And he reasoned in the synagogue every sabbath, and endeavored to persuade both Jews and Greeks. But when Silas and Timothy were come from Macedonia, Paul was constrained in spirit, earnestly testi- fying to the Jews that Jesus was the Christ. And when they resisted and reviled, he shook his raiment, and said to them, Your blood be on your own heads. Iam clean. Henceforth I will go to the Gentiles. And he departed thence, and entered into the house of a certain man named Justus, who worshiped God, whose house was adjacent to the synagogue. But Crispus, the chief ruler of the synagogue, be- lieved on the Lord with all his family: and many of the Corinthians, hearing, believed, and were immersed. Then the Lord said to Paul, in a vision by night, Be not afraid, but speak, and be not silent; for I am with you, and no man shall assail you to hurt you: for I have many people in this city. And he continued there a year and six months, teaching the word of God among them. And when Gallio was governing Achaia as proconsul, the Jews, with one consent, made insurrection against Paul, and brought him to the judgment-seat, saying, This fellow persuades men to worship God contrary to the law. And as Paul was about to open his mouth, Gallio said to the Jews, Were it, indeed, a matter of wrong, or a wicked act, Jews, it would be reasonable that Ishould bear with you. But if it be a question concerning a doctrine, and names, and your law, look you to it: for I will not be a judge of these matters. And he drove them from the judement-seat. Then all the Greeks took Sosthenes, the ruler of the syna- 9 10 11 15 16 17 18 bo ACTS OF THE APOSTLES. gogue, and beat him before the judgment-seat : and Gallio cared for none of these things. And Paul tarried yet many days, and, having bid adieu to the brethren, sailed forth into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. And he eame into Ephesus, and left them there. But he himself, entering into the synagogue, reasoned with the Jews, and though they requested him to remain longer time with them, he did not consent: but bade them farewell, saying, I must by all means keep the approach- ing feast at Jerusalem : but I will return to you again, if God will; and he sailed from Ephesus. And after he had gone down to Cesarea, and gone up and saluted the congregation, he went down to Antioch. And having spent some time there, he de- parted, passing through all the country of Galatia and Phrygia, in order, establishing all the disciples. And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the Seriptures, came down to Ephesus. This man was instructed in the way of the Lord, and being fervent in spirit, he spoke and taught diligently the things concerning the Lord, though he knew only the immersion of John. And he began to speak boldly in the synagogue: whom, when Aquila and Priscilla had heard, they took him to them, and expounded to him the way of God more accurately. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he had come, afforded much aid to them who had believed, through the gift which he had: for he powerfully and thoroughly in public convinced the Jews, clearly showing by the Scriptures, that Jesus was the Christ. XIX.—Anp while Apollos was at Corinth, Paul having passed through the upper parts, came into Ephesus ; and finding certain disciples there, he said to them, Did you on believing receive the Holy Spirit? And they said to him, we have not, indeed, heard, that there is a Holy Spirit. And he said to them, Into what then were you immersed? And they said, Into John’s immer- 13 sion. Then said Paul, John, indeed, administered an immersion of reformation, saying to the peo- ple, that they should believe on him who would come after him, that is, on Jesus the Christ. Having heard this, they were immersed into the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with tongues, and prophe- sied: now all the men were about twelve. And he went into the synagogue, and spoke boldly for about three months, discussing and persuading as to things concerning the kingdom of God. But when some were hardened, and believed not, but spoke evil of the way, in the presence of the multitude, he departed from them and separated the disciples, discussing daily in the school of one Tyrannus. And this continued during two years; so that all those who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God worked special miracles by the hands of Paul: so that from his body were carried to the sick, handkerchiefs, or aprons, and the diseases departed from them, and the evil spirits went out of them. Then certain of the Jewish exorcists, who went about from place to place, also attempted to pronounce the name of the Lord Jesus upon those who had evil spirits, saying, We adjure you by the Jesus whom Paul preaches. And there were seven sons of one Sceya, a Jew and chief of the priests, who did so. And the evil spirit answered and said, Jesus I acknowledge, and Paul I know : but who are you? And the man in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them; so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks dwel- ling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many who believed came, and confessed, and declared their deeds. Many of them also, who practiced magic arts, brought together their books, and burnt them in the presence of all, and they counted the price of them, and found it fifty thousand pieces of silver. So powerfully erew the word of God, and prevailed. When these things were ended, Paul firmly purposed in spirit, when he had passed through > 18 17 18 il) 21 214 33 34 c сл ACTS OF THE APOSTLES. Macedonia, and Achaia, to go to Jerusalem, say- ing, after I have been there, I must also see Rome. So he sent into Macedonia two of those who ministered to him, Timothy and Erastus: but he himself stayed in Asia for a season. And the same time there arose no small stir about the way. For a certain man, named Demetrius, a silversmith, who made silver shrines for Ar- temis, brought no small gain to the artisans ; whom he called together, with the workmen of like occupation, and said, Sirs, yow know well that, by this employment we have our prosperity. Moreover, you sce and hear that, not only at Ephesus, but almost throughout Asia, this Paul has persuaded and turned aside many people, saying that they are no gods which are made with hands; so that not only this our trade is in danger of coming into contempt; but also that the temple of the great goddess Artemis will be despised, and her magnificence destroyed, whom all Asia and the world worship. And when they heard this, they were full of wrath, and cried out, saying, Great is Artemis of the Ephesians. And the whole city „was filled with tumult, and having caught Gaius and Aristarchus, Macedonians, Paul's companions in travel, they rushed with one accord into the theatre. And when Paul would have gone in to the people, the disciples suffered him not. And some of the chief men of Asia, who were his friends, sent to him, entreating him not to venture himself into the theatre. Some, there- fore, cried one thing, and some another : for the assembly was confused, and the greater part knew not wherefore they were come together. And they drew Alexander out of the crowd, the Jews urging him forward. And Alexander, waving the hand, would have made his defense to the people. But when they knew that he was a Jew, all with one voice, about the space of two hours, eried out, Great is Artemis of the Ephesians. And when the city-clerk had appeased the people, he says, Ephesians, what man is there who knows not that the city of the Ephes- ians is a worshiper of the great Artemis, and of the image which fell down from Jupiter? 96 Seeing then that these things can not be spoken against, you ought to be quiet, and to do nothing rashly. For you have brought hither these men, who are neither robbers of temples, nor yet revilers of your goddess. Therefore, if Demetrius, and the artisans that are with him, have a complaint against any man, the law is open, and there are proconsuls: let them accuse one another. But if you inquire any thing concerning other matters, it shall be deter- mined in the lawful assembly. For we are in danger of being called in question for this day's uproar, there being no cause in reference to which we shall be able to give an account of this concourse. And when he had thus spoken, he dismissed the assembly. XX.—Axpn after the disturbance had ceased, Paul called to him the disciples, and embracing them, departed to go into Macedonia. And when he had gone over those parts, and had given them much exhortation, he came into Greece, and having spent three months there, he resolved to return through Macedonia, the Jews having laid wait for him, as he was about to embark for Syria. And there accompanied him to Asia, Sopater of Berea, and of the Thes- salonians, Aristarchus and Seeundus; and Gaius of Derbe, and Timothy ; and of Asia, Tychicus and Trophimus. And these going before, tar- ried for us at Troas. And we sailed away from Philippi, after the days of unleavened bread, and eame to them to Troas, in five days, where we abode seven days. And on the first day of the week, when we came together for the breaking a loaf, Paul discoursed with them, ready to depart on the morrow, and continued his speech till midnight. And there were many lamps in the upper chamber, where we were assembled together. And there sat in the open window a certain young man, named Eutychus, who had fallen into a deep sleep: and as Paul was long dis- coursing, he sunk down with sleep, and fell from the third story, and was taken up dead. And Paul went down, and fell upon him, and embracing him, said, Be not troubled, for his life is in him. And when he had come up, and had broken the loaf, and eaten, and talked 39 40 41 bo e 10 11 12 13 14 15 16 17 18 ACTS OF THE APOSTLES. a long while, even till day-break, so he depart- ed. And they brought the young man alive, and were not a little comforted. And we went forward to the ship, and sailed to Assos, there intending to take in Paul: for so he had appointed, intending himself to go on foot. And when he met us at Assos, we took him in, and came to Mitylene. And haying sailed thence, we came the next day over against Chios; and the next day we arrived at Samos, and remained at Trogyllium ; and the next day we came to Miletus; for Paul had determined to sail past Ephesus, that he might not spend the time in Asia; for he hastened, if it were possible for him, to be at Jerusalem on the day of Pentecost. And from Miletus he sent to Ephesus, and called for the elders of the con- gregation. And when they were come to him, he said to them: You well know from the first day that I eame into Asia, in what manner I have always been with you, serving the Lord with all humility of mind, and with many tears and trials, which befell me by the plots of the Jews: and that I have kept back nothing that was profitable, but have declared to you, and have taught you both publiely, and from house to house, testifying both to the Jews and Greeks, reformation toward God, and faith toward our Lord Jesus Christ. And now be- hold, I go bound in spirit to Jerusalem, not knowing the things which will befall me there : except that the Holy Spirit testifies in every city, saying, that bonds and afflictions await me. But none of these things move me, neither count I my life dear to myself, so that I may finish my course with joy, and the ministry which I have received from the Lord Jesus, to testify the gospel of the grace of God. And now behold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more, wherefore I take you to witness this day, that I am clear from the blood of all. For I have kept nothing back, but have declar- ed to you the whole counsel of God. Take heed, therefore, to yourselves, and to all the flock in which the Holy Spirit has constituted | you overseers, to feed the congregation of the | Lord, which he has purchased with his own | | apparel. blood. For I know this, that after my depar- ture fierce wolves will enter in among you, not sparing the flock. Also from among your own- selves, men will arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that during three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inherit- ance among all them who are sanctified. I have coveted no man’s silver, or gold, or You yourselves know, that these hands have ministered to my necessities, and to those that were with me. І have shown you in all respects that by so laboring you ought to support the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive. And when he had said this, he kneeled down, and prayed with them all. And they all wept much, and having fallen on Paul's neck, they kissed him, sorrowing especially for the words whieh he had spoken, that they would see his face no more. And they accompanied him to the ship. XXI.—WHEN now it came to pass that we put to sea, having departed from them, we came with a straight course to Cos, and the day fol- lowing to Rhodes, and thence to Patara. And having found a ship crossing over to Phenicia, we went on board, and set sail. Now having had a view of Cyprus, and having left it behind on the left hand, we sailed to Syria, and landed at Tyre: for there the ship was to unlade her cargo. And having sought out the diseiples, we remained there seven days; who said to Paul, through the Spirit, that he should not go up to Jerusalem. But having completed the days, we went on our way ; and they all with their wives and children eondueted us on our way, till we were out of the city ; and having kneeled down on the shore, we prayed. And having embraced one another, we went on board the ship, and they returned home. Now we, having com- pleted the voyage, came down from Tyre to Ptolemais, and saluted the brethren, and 215 29 30 22 34 35 36 37 38 bo 216 8 10 11 13 14 iA PL С> сл 17 18 19 21 remained with them one day. And the next day we departed, and came to Cesarea; and entering into the house of Philip the evangelist, who was one of the seven, we remained with | him. Now the same man had four daughters, virgins, who prophesied. And as we remained there several days, there came down from Judea a certain prophet, named Agabus. And when he came to us, he took Paul’s girdle, and bind- ing his own hands and feet, said, Thus says the Holy Spirit, So shall the Jews at Jerusalem bind the man who owns this girdle, and shall deliver him into the hands of the Gentiles. Now when we heard these things, both we, and they of that place, besought Paul not to go up to Jerusalem. Then Paul answered, What do you, weeping and breaking my heart? for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. And when he could not be persuaded, we ceased, saying, The will of the Lord be done! And after those days we packed up our bag- gage, and went up to Jerusalem. There went with us certain of the disciples of Cesarea, bringing us to Mnason, a Cyprian, an old disci- ple, with whom we should lodge. Now when we were come to Jerusalem, the brethren gladly received us. And the day following Paul went in with us to James, and all the elders were present. And when he had saluted them, he related particularly what things God had wrought among the Gentiles through his ministry. And when they heard it, they glorified the Lord, and said to Paul, You see, brother, what myriads of Jews there are who have believed ; and they are all zealous for the law ; now they have been informed concerning you, that you teach all the Jews who are among the Gentiles apostasy from Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What then is it? The multitude must needs come together : for they will hear that youhavecome. Do this, therefore, which we say to you: We have four men who have a vow on themselves; taking these with yourself, purify yourself with them, and bear the charges for them, that they may shave their heads; and all will know that those ACTS OF THE APOSTLES. things of which they were informed concerning you, are nothing, but that you yourself also walk orderly, and keep the law. But as respects the Gentiles who have believ- ed, we have already written and concluded that they observe no such thing; only that they abstain from thines offered to idols, and from blood, and from things strangled, and from all kinds of lewdness. Then Paul took the men, and the next day purifying himself with them, entered into the temple, announcing the fulfillment of the days of purification, till the offerings should be offered for-each one of them. Now as the seven days were about to be 2 completed, the Jews who were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Israelites, help! This is the man who teaches all men every where against this people, and the law, and this place: and further also has brought Greeks into the temple, and has pollut- ed this holy place. For they had formerly seen with him in the city, Trophimus, an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together, and seizing Paul, they dragged him out of the temple: and imme- diately the doors were shut. And as they were seeking to kill him, word came up to the chiliarch of the cohort, that all Jerusalem was in confusion; who immediately took soldiers and centurions, and ran down upon them. And when they saw the chiliarch and the soldiers, they ceased from beating Paul. Then the chiliareh drew near and took him, and com- manded him to be bound with two chains, and inquired who he might be, and what he had done. But some in the crowd were shouting one thing, and some another: and when he could not know the certainty, on account of the tumult, he commanded him to be led into the castle. And when he was on the stairs, it came to pass that he was borne by the soldiers, on aecount of the violence of the erowd. the multitude of the people followed, crying out, Away with him! led into the castle, he said to the chiliarch, May For : And as Paul was about to be : 25 31 32 33 24 38 99 40 to 6 10 11 ACTS OF THE APOSTLES. I speak to you? Who said, Do you know Greek? Ате you not then that Egyptian, who before these days made an uproar, and led out into the wilderness the four thousand assassins ? But Paul said, I am, indeed, a Jew from Tarsus, a city in Cilicia, a citizen of no mean city ; and I beseech you to permit me to speak to the people. And when he had permitted him, Paul stood on the stairs, and waved with his hand to the people; and when there was made a great silence, he spoke to them in the Hebrew tongue, saying: XXII.—BRETHREN, and fathers! Hear my defense which I now make to you. And when they heard that he spoke the Hebrew tongue, they kept the greater silence. And he says, I am indeed a Jew, born in Tarsus in Cilicia, yet brought up in this city, and taught at the feet of Gamaliel, aecording to the perfect law of our fathers, and was as zealous toward God, as you all are this day. And I persecuted those of this way to death, binding and delivering into prison both men and women, as also the high priest and the whole body of the elders can bear me testimony ; from whom also I received letters to the brethren, and went to Damascus, to bring those that were bound there to Jeru- salem, to be punished. And as I was on my journey, and was come nigh to Damascus about noon, suddenly there shone from heaven a great light around me: and I fell to the ground, and heard a voice saying to me, Saul, Saul, why do you persecute me? And I answered, Who art thou, Lord? And he said to me, I am Jesus of Nazareth, whom you persecute. And they who were with me, saw indeed the light, and were afraid: but they understood not the voice of him that spake to me. And I said, What shall Ido, Lord? And the Lord said to me, Arise, and go into Damascus; and there it shall be told you concerning all the things which are appointed you to do. And as I could not see for the splendor of that light, І was led by the hand by those who were with me, and came into Damascus. And one Ananias, a devout man according to the law, well spoken of among 13 all the Jews who dwelt there, came to me, and stood, and said to me, Brother Saul, receive your sight, and the same hour I looked up upon him. And he said, The God of our fathers has chosen you, that you should know his will, and see that Just One, and hear the voice of his mouth. For you shall be his witness to all men, of what you have seen and heard. And now why do you delay? Arise, and be immers- ed, and wash away your sins, invoking the name of the Lord. And when I returned to Jerusa- lem, even while I prayed in the temple, І was in a trance; and beheld him saying to me, Make haste, and go quickly out of Jerusalem; for they will not receive your testimony concerning me. And I said, Lord, they know that I imprisoned, and beat in every synagogue those who believed on thee: and when the blood of Stephen thy witness, was shed, I also was stand- ing by, eonsenting, and kept the raiment of them who slew him. Aud he said to me, Depart; for I will send you out far hence to the Gentiles. And they heard him up to this word, and then raised their voices, and said, Away with such a fellow from the earth; for it is not fit that he should live. And as they shouted, and threw up their clothes, and cast dust into the air, the chiliarch commanded him to be brought into the castle, and ordered that he should be examined by scourging, that he might ascertain wherefore they cried out against him. Ара as they were binding him with thongs, Paul said to the centurion who stood by, Is it lawful for you to scourge a man who is a Roman, and uncondemned? When the centurion heard that, he went and told the chiliarch, saying, Take heed what you are about to do; for this man isa Roman. Then the chiliarch came, and said to him, Tell me, are you a Roman? He said, Yes. And the chiliarch answered, With a great sum I obtained this citizenship; and Paul said, But I was born with it. Then imme- diately they departed from him who were about to have examined him ; and the chiliarch also was afraid after he knew that he was a Roman, and because he had bound him. On the next day, being desirous to know with certainty on what account he was accused by 217 14 15 16 0 18 19 30 ACTS OF THE APOSTLES. bo -I e 10 uit 13 14 the Jews, he loosed him from his bonds, and commanded the chief priests and all their coun- cil to appear, and having brought down Paul, he placed him before them. XXIII.—Axp Paul, earnestly beholding the council, said, Brethren, I have lived to God with all good conscience until this day. And the high- priest Ananias commanded them who stood by him, to strike him on the mouth. Then Paul said to him, God will strike you, you.whited wall: for do you sit do judge me according to the law, and command me to be struck contrary to the law? And they who stood by, said, Do you revile God’s high priest? Then said Paul, I knew not, brethren, that he was the high priest; for it is written, You shall not speak evil of the ruler of your people. But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Brethren, I am a Pha- risee, the son of a Pharisee: concerning a hope and a resurrection of the dead I am now judged. And when he had so said, there arose a dis- sension between the Pharisees and the Sad- dueees; and the multitude was divided. For the Sadducees say that there is no resurrection nor angel, nor spirit; but the Pharisees confess both. And there arose a great clamor; and the scribes who were of the Pharisees’ party arose, and strove, saying, We find no evil in this man: but, if an angel or spirit spoke to him,— And when there arose a great dissension, the chiliarch, fearing that Paul would have been pulled in pieces by them, commanded the sol- diery to go down, and take him by force from among them, and to bring him into the castle. And the night following, the Lord stood by him, and said, Take courage, for as you have testi- fied of me in Jerusalem, so must you also bear testimony in Rome. And when it was day, the Jews, having formed a eombination, bound themselves under а curse, saying that they would neither eat nor drink till they had killed Paul: and there were more than forty who had formed this con- spiracy. And they went to the chief priest and elders, and said, We have bound ourselves under a great curse, that we will eat nothing till we we have slain Paul. Now, therefore, you with the council, signify to the chiliarch that he bring him down to you to-morrow, as though you would inquire something more exactly con- cerning him: and we, before he can come near, will be ready to kill him. And when Paul’s sister’s son heard of the ambush, he went and entered into the castle, and told Paul. Then Paul called one of the centurions to him, and said, Bring this young man to the chiliareh ; for he has a certain thing to tell him. And so he took him, and brought him to the chiliarch, and says, Paul the prisoner called me to him, and requested me to bring this young man to you. Then the chiliarch took him by the hand, and went with him aside privately, and asked him, What is that you have to say to me? And he said, The Jews have agreed to request you, that you would bring down Paul to-morrow into the council, as though they would inquire something about him more perfectly. But do not you yield to them: for there lie in wait for him more than forty men of them, who have bound themselves with an oath, that they will neither eat nor drink till they have killed him ; and now are they ready, looking for the promise from you. So the chiliareh let the young man depart, and charged him, Tell no person that you have showed these things to me. And he called to him some two of the centurions, saying, Make ready two hun- dred soldiers, and seventy horsemen, and two hundred spearmen, to go to Cesarea, at the third hour of the night; and let them provide beasts on which they may place Paul, and bring him safe to Felix the governor. And he wrote a letter after this manner: Claudius Lysias, to the most excellent governor Felix, sends greet- ing. This man was taken by the Jews, and was about to be killed by them; but I came with the soldiery, and rescued him, having learned that he was a Roman. And when I wished to know the cause for which they accused him, I brought him forth into their council: and found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death, or of bonds. 15 16 Ili] 18 19 20 28 29 ACTS OF THE APOSTLES. 30 35 bo 6 9 10 11 And when it was told me how the Jews laid wait for the man, I sent him immediately to you, and gaye commandement to his accusers also, to say before you what they had against Farewell. Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipa- tris; and on the morrow they left the horsemen to go with him (and returned to the castle) : who, when they came to Cesarea, and delivered the epistle to the governor, presented Paul also 94 beforehim. And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia, he said, I will hear you, when your accusers are also come. And he commanded him to be kept under guard in the pretorium of Herod. XXIV.—Now after five days, Ananias the high priest came down to Cesarea with the elders, and with a certain orator named Tertul- lus, who appeared before the governor against Paul. And when he was called, Tertullus proceeded to accuse him, saying, Seeing that through you we enjoy much peace, and that many very worthy deeds are done this nation through your prudent administration ; we receive it in every way, and everywhere, most noble Felix, with all thankfulness. But that I may not weary you longer, I pray you of your clemency to hear a few words from us. For we have found this man a pest, and exciting disturbance among all the Jews throughout the world, a chief-leader of the sect of Nazarenes: who also has gone about to profane the temple: whom we took, and would have judged according to our law : but the chiliareh Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come to you: by examining of whom you yourself may obtain . . knowledge of all these thing whereof we accuse him. And the Jews also assailed him, saying that these things were so. Then Paul, after that the governor had beck- oned to him to speak, answered :—Knowing that you have been for many years a judge for this nation, I do the more cheerfully answer for myself; it being in your power to know that there are yet but twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with any man, neither stirring up the people, neither in the synagogue, nor in the city: neither can they prove the things of which they now accuse me. But this I confess to you, that after the way which they call a sect, so I worship the God of my fathers, believing all things which are written in the law and in the prophets: and have a hope towards God, which they themselves also entertain, that there is to be a resurrection of the dead, both of the just and also of the unjust. And in this do I exercise myself, to have always a conscience void of offense towards God and men. Now, after many years, I came in order to bring alms to my nation, and to make offerings ; on which occasion certain Jews from Asia found me purified in the temple, but neither with a crowd, nor with tumult: who ought to have been here before you to accuse me, had they any charge against me ; or else let these themselves say, if they found any evil in me, when I stood before the council, except it be for this one expression which I made standing amoug them, Concerning the resurrection of the dead I am this day called in question. And when Felix heard these things, knowing more accurately the things in regard to the way, he deferred them, and said, When Lysias the chiliareh shall come down, I will thoroughly examine the matters between you. And he commanded the centurion that Paul should be kept, and that he should have a relaxation, and that he should forbid none of his acquaintance to minister, or come to him. And, after some days, when Felix came with his wife Drusilla (who was a Jewess), he sent for Paul, and heard him concerning the faith in relation to Christ. And as he reasoned concerning justice, self- government, and the judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will send for you. At the same time hoping that money would have been given him by Paul, that he might release him, he therefore sent for him the oftener, and conversed with him. But after two years Felix had a successor, Porcius Festus ; 13 15 16 27 t5 bo > ACTS OF THE APOSTLES. n | and Felix, willing to show the Jews a favor, left Paul bound, XXV.—Now when Festus had come into the province, after three days, he went up from Cesarea to Jerusalem. Then the high priest, and the chief of the Jews, informed him against Paul, and besought him, asking for themselves a . favor against him, that he would send for him to со 10 11 12 13 14 15 Jerusalem, preparing an ambush to kill him on the way. But Festus answered that Panl should be kept in custody at Cesarea, and that he him- self would shortly depart thither. Let the powerful among you, said he, go down with me and accuse this man, if there is any wickedness in him. And when he had tarried among them more than ten days, he went down to Cesarea; and the next day sitting on the judgment-seat, com- manded Paul to be brought. And when he was come, the Jews who came down from Jerusalem stood around him, and laid many and heavy complaints against Paul, which they could not prove; while he answered for himself, Neither against the law of the Jews, nor against the temple, nor yet against Cesar have I at all offended. But Festus, willing to do the Jews a favor, answered Paul, and said; Will you go up to Jerusalem, and there be judged of these things before me? Then said Paul, I stand at Cesar’s judgment-seat, where I ought to be judged: to the Jews I have done no wrong, as you yourself very well know. For if I am doing wrong, and have committed any thing worthy of death, I refuse not to die; but if there is nothing in these matters of which they accuse me, no man can deliver me up to them : I appeal to Cesar. Then Festus, when he had talked with the council, answered, You have appealed to Cesar, to Cesar shall you go. And after certain days, king Agrippa and Bernice came to Cesarea to salute Festus. And when they had been there many days, Festus set forth to the king the facts concern- ing Paul, saying, There is a certain man left prisoner by Felix ; about whom, when I was at Jerusalem, the chief priests and the elders of the Jews brought an information, asking for themselves justice against him; to whom I answered: It is not the custom of the Romans to deliver any man to die before he that is accused have his accusers face to face, and have an opportunity to answer for himself concerning the charge. "Therefore, when they had come hither, without any delay on the morrow, I sat on the judgment-seat, and commanded the man to be brought ; against whom, when the accu- sers stood up, they brought no accusation of such things as I surmised: but had certain questions against him respecting their own religion, and of one Jesus, who had died, whom Paul affirmed to be alive. And because T doubted how to investigate such questions, I asked him whether he would go to Jerusalem, and be judged concerning these matters: but Paul having appealed, to be kept as a prisoner, with a view to the examination of Augustus, I commanded him to be kept till I shall send him to Cesar. Then Agrippa said to Festus, I my- self also would wish to hear the man. To-mor- row, said he, you shall hear him. And on the morrow, when Agrippa had come, and Bernice, with much pomp, and had entered into the place of audience, with the chiliarchs and principal men of the city, at the command of Festus, Paul was brought forth. Then Festus says, King Agrippa, and all men who are present with us, you see this man about whom all the multitude of the Jews have interceded withme, both at Jerusalem, and also here, crying out that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and he himself having appealed to Augustus, I determined to send him: of whom I have nothing certain to write to my sovereign, wherefore I have brought him forth before you; and especially before you, king Agrippa, that after examination, I may have something to write. For it seems to me un- reasonable to send.a prisoner, and not also to signify the charges against him. XXVI.—THEÉN Agrippa says to Paul, You are permitted to speak for yourself. Then Paul stretched forth his hand, and answered for himself: I think myself happy, king Agrippa, 16 17 23 24 © о 4 8 9 10 11 12 13 14 15 16 17 18 ACTS OF THE APOSTLES. 221 because I shall answer for myself this day before you, concerning all the things of which I am aceused by Jews: because I know you to be especially skilled in all customs and questions which are among Jews; wherefore I beseech you to hear me patiently. My manner of life from my youth, which was at the first among my own nation at Jerusalem, all the Jews know, who have known me from the beginning, if they would testify, that, after the strictest sect of our religion, I lived a Phari- see, And now I stand, and am judged for the hope of the promise made by God to our fathers : to the accomplishment of which promise our twelve tribes, earnestly serving God day and night, hope to attain ; on account of which hope, king Agrippa, I am accused by Jews. What! Is it judged incredible with you that God raises the dead? I, indeed, thought with myself that I ought to do many things against the name of Jesus of Nazareth. Which things I also did in Jerusalem : and many of the saints I shut up in prisons, having received authority from the chief priests ; and when they were put to death, I gave my vote against them. And punishing them often throughout all the synagogues, I compelled them to revile Jesus, and being exceedingly mad against them, I persecuted them even to foreign cities. In doing this, as I went to Damascus, with authority and commission from the chief priests, at mid-day, O king, I saw along the way a light from heaven, above the brightness of the sun, shining round about me, and those that jour- neyed with me. And when we had all fallen to the earth, I heard a voice speaking to me, and saying in the Hebrew tongue, Saul, Saul, why do you persecute me? It is hard for you to kick against goads. And I said, Who art thou, Lord? And he said, I am Jesus whom you persecute. But rise, and stand upon your feet: for I have appeared to you for this pur- pose, to make you a minister and a witness both of those things you have seen, and of those things in whieh I will appear to you ; deliver- ing you from the people, and from the Gentiles, to whom I now send you, to open their eyes, that they may turn from darkness to light, and | from the power of Satan to God, that they may ' 1 receive forgiveness of sins, and an inheritance among them that are sanctified, by the faith respecting me. Whence, king Agrippa, I was not disobedient to the heavenly vision, but showed first to those of Damascus, and at Jerusalem, and throughout all the region of Judea, and then to the Gen- tiles, that they should reform and turn to God, and do works proper for reformation. For these causes the Jews seized me in the temple, and tried to kill me. Having, however, obtain- ed the help of God, I continue to this day, testi* fying both to small and great, saying no other things than those which the prophets and Moses did say would come: that the Christ was to suffer, and that he first, by his resurrection from the dead, would show light to the people, and to the Gentiles. And as he thus spoke for himself, Festus said with a loud voice, Paul, you are mad, much learning has made you mad. But he says, I am not mad, most excellent Festus; but speak the words of truth and of a sound mind. For the king well knows concerning these things, before whom, therefore, I speak boldly; for І am per- suaded that none of these things are hidden from him: for this thing has not been done in a corner. King Agrippa, do you believe the : Ming Ag prophets? I know that you believe them. Then Agrippa said to Paul, You in a little time persuade me to become a Christian. And Paul said, I would to God, that not only you, but also all that hear me this day, were, in a little or much time, such as I am, except these bonds. And when he had said these things, the king rose up, and the governor, and Bernice, and they who sat with them, and when they had gone aside, they talked among themselves, saying, This man does nothing worthy of death, or of bonds. Then Agrippa said to Festus, This man might have been set at liberty, if he had not appealed to Cesar. XXVII.—Anp when it was determined that we should sail to Italy, they delivered Paul and certain other prisoners to a centurion of the Augustan cohort, named Julius. And entering into a vessel of Adramyttium, we put to sea, E 19 23 24 25 26 30 51 = 2 to bo 10 11 13 9 ACTS OF THE APOSTLES. being about to sail by the coasts of Asia, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we landed at Sidon : and Julius courteously treated Paul, and gave him liberty to go to the friends, to partake of their kindness. And when we had loosed from thence, we sailed under Cyprus, because the winds were contrary. And when we had sailed over the sea along Cilicia and Pamphy- lia, we came to Myra, a city of Lycia: and there the centurion found a ship of Alexandria sailing into Italy, and he put us on board of it. And when we had sailed slowly many days, and with diffieulty came off Cnidus, the wind not permitting us, we sailed under Crete, over against Salmone; and coasting along it with difficulty, came to a certain place called, The Fair Havens ; near which was the city of Lasea. Now a long time having elapsed, the navi- gation being now unsafe (because also the fast was already past), Phul exhorted them, saying, Sirs, I perceive that the voyage will be with violence and much loss, not only of the cargo and ship, but also of our lives. Nevertheless the centurion believed the helmsman and the owner of the ship rather than those things spoken by Paul: and beeause the haven was incommodious to winter in, the majority also advised to depart thence, if by any means they might attain to Phoenix, to winter, which is a haven of Creté, facing southwest and northwest. Now when a south-wind blew moderately, thinking to have gained their purpose, having weighed anchor, they sailed close by Crete. But immediately a whirlwind, called Euroclydon, struck against. the ship. And when it was borne away, and could not bear up against the wind, giving up, we let it drive. And running under а ceftain small island, called Clauda, with difficulty we were able to secure the boat: which when they had taken up, they used helps, undergirding the ship; and fearing lest they should be stranded on the sand bank, they lowered the sail, and so were driven. Now we being exceedingly tempest tossed, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars had for many days appeared, and no small tempest lay on us, at last all hope that we should be saved was utterly taken away. But after much abstinence, Paul stood in the midst of them, and said, Sirs, you should have hearkened to me, and not have loosed from Crete, and so have sustained this harm and loss. Yet now I exhort you to be of good cheer ; for there shall be no loss of any man’s life among you, except the ship. For there stood by me this night the angel of God, whose I am, and whom I also worship, saying, Fear not, Paul; you must be brought before Cesar: and lo, God has given to you all those who sail with you. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. But still, we must be east upon some island. But when the fourteenth night was come, as we were borne along in the Adriatie sea, about midnight the seamen thought that they drew near to some land ; and sounded, and found it twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms. "Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and longed for day. And as the seamen were about to flee out of : the ship, when they had let down the boat into the sea, under pretense of carrying anchors out of the foreship, Paul said to the centurion, and : to the soldiers, Unless these abide in the ship, you can not be saved. "Then the soldiers cut off the ropes of the boat, and let it fall off. And while the day was coming on, Paul: besought them all to take food, saying, This is the fourteenth day that you have been waiting, and continue fasting, having taken nothing. Wherefore I pray you to take some food, for : this is necessary for your preservation: for there shall not a hair perish from the head of any of you. having taken a loaf, he gave thanks to God in presence of them all; and when he had broken it, he began to eat. cheer, and they also themselves took some food. Now all the souls together in the ship were two And when he had thus spoken, 8: Then were they all of good : 20 AOTS OF THE APOSTLES. 39 40 41 44 bo © -T hundred and seventy-six. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. And when it was day, they recognized not the land, but they perceived a certain inlet having a shore, into which they determined, were it possible, to thrust the ship. And hav- ing entircly cut away the anchors, they aban- doned them to the sea, and at the same time having unfastened the rudder-bands, and hoisted up the foresail to the wind, they made toward shore. And having fallen into a place where two currents met, they ran the ship aground ; and the prow sticking fast, remained immovable, but the stern was broken by the violence of the waves. And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape. But the captain, willing to save Paul, kept them from their purpose, and com- manded that they who could swim should cast themselves first into the sea, and get to land; and the rest, some on boards, and others on some of the things from the ship. And so they all escaped safe to land. XXVIII.—Anp when we had fully escaped, then we ascertained that the island was called Melite. And the barbarous people showed us no common philanthropy: for they kindled a fire, and brought us all to it, because of the present rain, and because of the cold. And when Paul had gathered a great number of dry sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous creature hanging on his hand, they said amone themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet Justice permits not to live. And he shook off the ereature into the fire, and suffered no harm; but they expected that he would be inflamed, or that he would suddenly fall down dead. But after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. In the same parts were possessions of the chief of the island, whose name was Publius; who received us, and lodged us three days courte- ously. And the father of Publius lay sick of a fever, and of a bloody flux: to Whom Paul went, and prayed, and laid his hands upon him, and healed him. So when this was done, others also who had diseases in the island, came, and were healed ; who also honored us with many honors; and when we departed, they laded us with such things us were necessary. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And land- ing at Syracuse, we tarried there three days. And thence we coasted round, and came to Rhegium: and after one day, the south wind having risen, we came the next day to Puteoli : where we found brethren, and were desired to tarry with them seven days, and then we went towards Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and the Three Taverns; whom when Paul saw he thanked God, and took courage. And when we came to Rome, the centurion delivered the prisoners to the commander of the camp, but it was permitted to Paul to dwell by himself, with a soldier who guarded him. And after three days, he called the chief of the Jews together, and when they were come together, he said to them, Brethren, though I have committed nothing against our people, or the eustoms of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans; who when they had examined me, would have released me, because there was no cause of death in me. But when the Jews spoke against it, I was compelled to appeal to Cesar; not that I had any thing to charge against my nation. On this account, there- fore, I have invited you, that I might see you, and speak with you: for on account of the hope of Israel I am eompassed with this chain. And they said to him, We neither received letters from Judea concerning you, nor has any one of the brethren who came, reported or said any harm of you; but we think it proper to hear from you, what you think: for as it respects this sect, we know that it is every where spoken against. 223 10 13 14 15 16 Л 20 ACTS OF THE APOSTLES. 24 And when they had appointed him a day, there came many to him into his lodging ; to whom he expounded and testified the kingdom of God, persuading them of the things concern- ing Jesus, both out of the law of Moses, and out of the prophets, from morning to evening. And some believed the things that were spoken, and others believed them not. So not agreeing among themselves, they departed, Paul having said one word, Well spoke the Holy Spirit by Isaiah the prophet to our fathers, saying, Go to this people, and say, Hearing you will hear, and will not understand; and seeing you will see, and not perceive ; for the heart of this people is become gross, and their ears are dull of hear- ing, and they have closed their eyes, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Be it known, therefore, to you, that the sal- vation of God is sent to the Gentiles, and they will hear it. And when he had said these things, the Jews departed, and had much reason- ine among themselves. And Paul remained in his own hired house 3 during two whole years, and gladly received all who eame to him, announcing the kingdom of * God, and teaching the things concerning the Lord Jesus Christ, with all boldness, and with- out molestation. 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