From Milētum going on his iourney, 4 he can not be dissuaded neither as Tyre, 8 nor at Caesarea (in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem, 10 the Prophet Agabus expresly foretelling that the Ievves there should deliuer him to the Gentils) 15 but to Hierusalem he cōmeth: vvhere being vvelcome to the Christians, and namely to Iames the Bishop, and to the Priests, vvhile he goeth about to satisfie the Christian Ievves there, vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv: 27 he is inuaded by the infidel Ievves, and ready to be murdered by them, vntil the Romane souldiars do rescue him.
1And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos, and the day following to Rhodes: and from thence to Patara.E allorchè distaccatici da essi avemmo fatto vela, andammo a dirittura a Coo, e il dì seguente a Rodi, e di lì a Patara.AND vvhen it came to passe that vve sailed, being caried from them, vvith a straight course vve came to Cóos, and the day folovving to Rhodes, and from thence to Pátara.Cum autem factum esset ut navigaremus abstracti ab eis, recto cursu venimus Coum, et sequenti die Rhodum, et inde Pataram. 2And when we had found a ship sailing over to Phenice, we went aboard and set forth.E trovata una nave, che passava nella Fenicia, ci imbarcammo, e facemmo vela.And when vve had found a ship that passed ouer to Phoenîce, going vp into it vve sailed.Et cum invenissemus navem transfretantem in Phœnicen, ascendentes navigavimus. 3And when we had discovered Cyprus, leaving it on the left hand, we sailed into Syria, and came to Tyre: for there the ship was to unlade her burden.E avendo in vista Cipro, lasciatala alla sinistra, tirammo verso la Siria, e arrivammo a Tiro: perché quivi dovea la nave lasciare il suo carico.And vvhen vve vvere in the sight of Cypres, leauing it on the left hand, vve sailed into Syria, and came to Tyre: for there the ship vvas to discharge her lode.Cum apparuissemus autem Cypro, relinquentes eam ad sinistram, navigavimus in Syriam, et venimus Tyrum: ibi enim navis expositura erat onus. 4And finding disciples, we tarried there seven days: who said to Paul, through the Spirit, that he should not go up to Jerusalem.E avendo trovato dei discepoli, ci fermammo ivi sette giorni. Questi essendo ispirati, dicevano a Paolo, che non andasse a Gerusalemme.And finding disciples, vve taried there seuen daies: vvho said to Paul by the Spirit, that he should not goe vp to Hierusalem.Inventis autem discipulis, mansimus ibi diebus septem: qui Paulo dicebant per Spiritum ne ascenderet Jerosolymam. 5And the days being expired, departing we went forward, they all bringing us on our way, with their wives and children, till we were out of the city. And we kneeled down on the shore: and we prayed.E finiti que' giorni ci partivamo, accompagnandoci tutti con le mogli, e i figliuoli sin fuori della città: e piegate le ginocchia sul lido, facemmo orazione.And the daies being expired, departing vve vvent forvvard, al bringing vs on the vvay, vvith their vviues and children, til vve vvere out of the citie: and falling vpon our knees on the shore, vve praied.Et expletis diebus, profecti ibamus, deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem: et positis genibus in littore, oravimus.
6And when we had bid one another farewell, we took ship. And they returned home.E abbracciatici scambievolmente, entrammo noi nella nave: e quelli tornarono alle case loro.And vvhen vve had bid one an other farevvel, vve vvent vp into the ship: and they returned vnto their ovvne.Et cum valefecissemus invicem, ascendimus navem: illi autem redierunt in sua. 7But we, having finished the voyage by sea, from Tyre came down to Ptolemais: and saluting the brethren, we abode one day with them.E noi terminando la navigazione, da Tiro arrivammo a Tolemaide: e abbracciati i fratelli, ci fermammo con essi un giorno.But vve hauing ended the nauigation, from Tyre came dovvne to Prolomáis: and saluting the brethren, vve taried one day vvith them.Nos vero navigatione expleta a Tyro descendimus Ptolemaidam: et salutatis fratribus, mansimus die una apud illos. 8And the next day departing, we came to Cæsarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him.E partiti il dì seguente andammo a Cesarea, ed entrati in casa di Filippo Evangelista (che era uno dei sette), ci fermammo da lui.And the next day departing, vve came to Caesarêa. And entring into the house of Philip the Euangelist, vvho vvas one of the seuen, vve taried vvith him.Alia autem die profecti, venimus Cæsaream. Et intrantes domum Philippi evangelistæ, qui erat unus de septem, mansimus apud eum. 9And he had four daughters, virgins, who did prophesy.Questi avea quattro figliuole vergini, che profetavano.And he had foure daughters virgins, that did prophecie.Huic autem erant quatuor filiæ virgines prophetantes. 10And as we tarried there for some days, there came from Judea a certain prophet, named Agabus.Ed essendoci trattenuti più giorni, arrivò dalla Giudea un certo profeta per nome Agabo.And as vve abode there for certaine daies, there came a certaine prophet from Ievvrie, named Agabus.Et cum moraremur per dies aliquot, supervenit quidam a Judæa propheta, nomine Agabus. 11Who, when he was come to us, took Paul’s girdle: and binding his own feet and hands, he said: Thus saith the Holy Ghost: The man whose girdle this is, the Jews shall bind in this manner in Jerusalem and shall deliver him into the hands of the Gentiles.E venuto da noi prese la cintola di Paolo: e legandosi i piedi, e le mani, disse: Lo Spirito santo dice così: l'uomo, di cui è questa cintola, lo legheranno così i Giudei in Gerusalemme, e lo daranno nelle mani de' Gentili.He, vvhē he vvas come to vs, tooke Paules girdle: and binding his ovvne handes & feete, he said, Thus saith the holy Ghost: The man vvhose girdle this is, so shal the Ievves binde in Hierusalem, & shal deliuer him into the handes of the Gentiles.Is cum venisset ad nos, tulit zonam Pauli: et alligans sibi pedes et manus, dixit: Hæc dicit Spiritus Sanctus: Virum, cujus est zona hæc, sic alligabunt in Jerusalem Judæi, et tradent in manus gentium.
12Which when we had heard, both we and they that were of that place desired him that he would not go up to Jerusalem.Udita la qual cosa, e noi, e quelli, che eran di quel luogo, lo pregavamo, che non andasse a Gerusalemme.Vvhich when vve had heard, vve & they that vvere of the same place, desired him that he would not goe vp to Hierusalem.Quod cum audissemus, rogabamus nos, et qui loci illius erant, ne ascenderet Jerosolymam. 13Then Paul answered and said: What do you mean, weeping and afflicting my heart? For I am ready not only to be bound, but to die also in Jerusalem, for the name of the Lord Jesus.Allora rispose Paolo, e disse: Che fate voi piagnendo, e affliggendo il mio cuore? Conciossiachè io per me son pronto non solo a esser legato, ma anche a morire in Gerusalemme per il nome del Signore Gesù.Then Paul ansvvered, and said, Vvhat doe you, vveeping and afflicting my hart? for I am ready not only to be bound, but to die also in Hierusalem for the name of our Lord IESVS.Tunc respondit Paulus, et dixit: Quid facitis flentes, et affligentes cor meum ? Ego enim non solum alligari, sed et mori in Jerusalem paratus sum propter nomen Domini Jesu. 14And when we could not persuade him, we ceased, saying: The will of the Lord be done.E non potendo persuaderlo, ci chetammo, dicendo: La volontà del Signore sia fatta.And vvhen vve could not persuade him, we ceased, saying, The vvil of our Lord be done.Et cum ei suadere non possemus, quievimus, dicentes: Domini voluntas fiat. 15And after those days, being prepared, we went up to Jerusalem.Passati que' giorni ci ponemmo in ordine, e partimmo per Gerusalemme.And after these daies, being prepared, vve vvent vp to Hierusalem.Post dies autem istos, præparati ascendebamus in Jerusalem. 16And there went also with us some of the disciples from Cæsarea, bringing with them one Mnason a Cyprian, an old disciple, with whom we should lodge.E venner con noi anche alcuni de' discepoli da Cesarea, conducendo seco colui, che ci dovea alloggiare, Mnasone Cipriotto, antico discepolo.And there came also of the disciples from Caesarêa vvith vs, bringing vvith them one Iason a Cyprian (vvith vvhom vve should lodge) an old disciple.Venerunt autem et ex discipulis a Cæsarea nobiscum, adducentes secum apud quem hospitaremur Mnasonem quemdam Cyprium, antiquum discipulum. 17And when we were come to Jerusalem, the brethren received us gladly.E quando fummo in Gerusalemme, ci ricevettero con piacere i fratelli.And vvhen vve vvere come to Hierusalem, the brethren receiued vs gladly.Et cum venissemus Jerosolymam, libenter exceperunt nos fratres.
18And the day following, Paul went in with us unto James: and all the ancients were assembled.E il dì vegnente entrò Paolo con noi in casa di Giacomo, e tutti i seniori si raunarono.And the day folovving Paul vvent in vvith vs to Iames, and al the Auncients vvere assembled.Sequenti autem die introibat Paulus nobiscum ad Jacobum, omnesque collecti sunt seniores. 19Whom when he had saluted, he related particularly what things God had wrought among the Gentiles by his ministry.E salutati che gli ebbe, esponeva egli una per una le cose, che Dio aveva fatto per suo ministero tralle genti.Vvhom vvhen he had saluted, he told particularly vvhat God had done among the Gentiles by his ministerie.Quos cum salutasset, narrabat per singula quæ Deus fecisset in gentibus per ministerium ipsius. 20But they hearing it, glorified God and said to him: Thou seest, brother, how many thousands there are among the Jews that have believed: and they are all zealous for the law.Ed eglino, udito ciò, magnificarono il Signore, e gli dissero: Tu vedi, o fratello, quante migliaja di Giudei vi sono, che hanno creduto, e tutti sono zelatori della legge.But they hearing it, magnified God, and said to him: Thou seest (brother) hovv many thousands there are among the Ievves that haue beleeued: and al are zelátours of the Lavv.At illi cum audissent, magnificabant Deum, dixeruntque ei: Vides, frater, quot millia sunt in Judæis qui crediderunt, et omnes æmulatores sunt legis. 21Now they have heard of thee that thou teachest those Jews, who are among the Gentiles to depart from Moses: saying that they ought not to circumcise their children, nor walk according to the custom.Or essi hanno udito, che tu insegni a tutti i Giudei, che sono tra le genti, a separarsi da Mosè, dicendo, che non circoncidano i figliuoli, né vivano secondo le consuetudini.But they haue heard of thee that thou doest teach those Ievves that are among the Gentiles, to depart from Moyses: saying that they ought not to circumcise their children, nor vvalke according to the custome.Audierunt autem de te quia discessionem doceas a Moyse eorum qui per gentes sunt Judæorum, dicens non debere eos circumcidere filios suos, neque secundum consuetudinem ingredi. 22What is it therefore? The multitude must needs come together: for they will hear that thou art come.Che è adunque questo? Certamente bisogna, che si aduni la moltitudine; imperocché sapranno, che sei arrivato.Vvhat is it then? needes must the multitude assemble: for they vvil heare that thou art come.Quid ergo est ? utique oportet convenire multitudinem: audient enim te supervenisse.
23Do therefore this that we say to thee. We have four men, who have a vow on them.Fa' adunque quello, che ti diciamo: noi abbiamo quattro uomini, che hanno un voto sopra di se.Doe this therfore vvhich vve tel thee, There are vvith vs foure men, that haue a vovve on them.Hoc ergo fac quod tibi dicimus. Sunt nobis viri quatuor, votum habentes super se. 24Take these and sanctify thyself with them: and bestow on them, that they may shave their heads. And all will know that the things which they have heard of thee are false: but that thou thyself also walkest keeping the law.Prendi teco costoro, e santificati con essi: e spendi per loro, che si radano il capo: e sappiano tutti, che di quello, che hanno udito di te, non è nulla, ma cammini tu ancora nell'osservanza della legge.Taking these vnto thee, sanctifie thy self vvith them: and bestovv on them, that they may shaue their heads: and al shal knovv that the things vvhich they heard of thee, are false: but that thy self also vvalkest • keeping the Lavv.His assumptis, sanctifica te cum illis, et impende in illis ut radant capita: et scient omnes quia quæ de te audierunt, falsa sunt, sed ambulas et ipse custodiens legem. 25But, as touching the Gentiles that believe, we have written, decreeing that they should only refrain themselves from that which has been offered to idols and from blood and from things strangled and from fornication.Quanto poi a que' Gentili che hanno creduto, noi abbiamo scritto, determinando, che si astengano dalle cose offerte agli idoli, dal sangue, dal soffogato, e dalla fornicazione.But concerning them that beleeue of the Gentils, vve haue written, decre•ing that they should refraine them selues from the immolated to Idols, and bloud, and suffocated, and fornication.De his autem qui crediderunt ex gentibus, nos scripsimus judicantes ut abstineant se ab idolis immolato, et sanguine, et suffocato, et fornicatione. 26Then Paul took the men and, the next day being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.Allora Paolo, presi seco quegli uomini, il dì seguente purificato con essi entrò nel tempio, dando parte del compimento de' giorni della purificazione, sino a tanto che si offerisse per ciascheduno di essi l'obblazione.Then Paul taking the men vnto him, the next day being purified vvith them entred into the temple, shevving the accomplishment of the daies of the purification, vntil an oblation vvas offered for euery one of them.Tunc Paulus, assumptis viris, postera die purificatus cum illis intravit in templum, annuntians expletionem dierum purificationis, donec offerretur pro unoquoque eorum oblatio.
27But when the seven days were drawing to an end, those Jews that were of Asia, when they saw him in the temple, stirred up all the people and laid hands upon him, crying out:Ma quando erano sul finire i sette giorni, i Giudei dell'Asia, vedutolo nel tempio, concitarono tutto il popolo, e gli miser le mani addosso, gridando:But vvhiles the seuen daies vvere a finishing, those Ievves that vvere of Asia, vvhen they had seen him in the temple, stirred vp al the people, and laid handes vpon him,Dum autem septem dies consummarentur, hi qui de Asia erant Judæi, cum vidissent eum in templo, concitaverunt omnem populum, et injecerunt ei manus, clamantes: 28Men of Israel, help: This is the man that teacheth all men every where against the people and the law and this place; and moreover hath brought in Gentiles into the temple and hath violated this holy place.Uomini Israeliti, aiuto: questi è quell'uomo, il quale insegna a tutti per ogni dove contro il popolo, e la legge, e questo luogo; e di più ha introdotto de' Gentili nel tempio, e ha contaminato questo luogo santo.crying, Ye men of Israël, this is the man that against the people & the Lavv and this place teaching al men euery vvhere, hath also moreouer brought in Gentiles into the temple, and hath violated this holy place. (Viri Israëlitæ, adjuvate: hic est homo qui adversus populum, et legem, et locum hunc, omnes ubique docens, insuper et gentiles induxit in templum, et violavit sanctum locum istum. 29(For they had seen Trophimus the Ephesian in the city with him. whom they supposed that Paul had brought into the temple.)(Imperocché avean veduto con lui per la città Trofimo Efesio, il quale credettero, che Paolo avesse introdotto nel tempio.)For they had seen Trōphimus the Ephesian in the citie vvith him, vvhom they supposed that Paul had brought into the temple.)Viderant enim Trophimum Ephesium in civitate cum ipso, quem æstimaverunt quoniam in templum introduxisset Paulus. 30And the whole city was in an uproar: and the people ran together. And taking Paul, they drew him out of the temple: and immediately the doors were shut.E si mosse a rumore tutta la città, e accorse il popolo. E preso paolo lo strascinaron fuora del tempio: e subito furon chiuse le porte.And the vvhole citie vvas in an vproare: and there vvas made a concourse of the people. And apprehending Paul, they drevve him forth of the temple: and immediatly the doores vvere shut.Commotaque est civitas tota, et facta est concursio populi. Et apprehendentes Paulum, trahebant eum extra templum: et statim clausæ sunt januæ.
31And as they went about to kill him, it was told the tribune of the band that all Jerusalem was in confusion.E mentre cercavan d'ucciderlo fù avvisato il tribuno della coorte, come tutta Gerusalemme era in tumulto.And as they sought to kil him, it vvas told the Tribune of the band, That al Hierusalem is in a confusion.Quærentibus autem eum occidere, nuntiatum est tribuno cohortis quia tota confunditur Jerusalem. 32Who, forthwith taking with him soldiers and centurions, ran down to them. And when they saw the tribune and the soldiers, they left off beating Paul.Il quale subito presi seco i soldati, e i centurioni, corse a coloro. I quali visto il tribuno, e i soldati, si ristettero dal batter Paolo.Vvho forthvvith taking vnto him souldiars & Centurions, ranne dovvne to them. Who, vvhē they had seen the Tribune and the souldiars, ceased to strike Paul.Qui statim, assumptis militibus et centurionibus, decurrit ad illos. Qui cum vidissent tribunum et milites, cessaverunt percutere Paulum. 33Then the tribune, coming near, took him and commanded him to be bound with two chains: and demanded who he was and what he had done.Allora accostatosi il tribuno lo prese, e ordinò, che fosse legato con due catene: e domandò, chi egli fosse, o quel, che avesse fatto.Then the Tribune comming neere apprehended him, and commaunded him to be bound vvith tvvo chaines: and he demaunded vvho he vvas, and vvhat he had done.Tunc accedens tribunus apprehendit eum, et jussit eum alligari catenis duabus: et interrogabat quis esset, et quid fecisset. 34And some cried one thing, some another, among the multitude. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle.Della turba chi gridava una cosa, e chi un'altra. E non potendo sapere il certo per causa del tumulto, ordinò, che fosse condotto agli alloggiamenti.And some cried one thing, some an other, in the multitude. And vvhereas he could not knovv the certaintie for the tumult, he commaunded him to be led into the castel.Alii autem aliud clamabant in turba. Et cum non posset certum cognoscere præ tumultu, jussit duci eum in castra. 35And when he was come to the stairs, it fell out that he was carried by the soldiers, because of the violence of the people.E quando e' fu arrivato ai gradini, convenne, che fosse portato da' soldati a cagione della violenza del popolo.And vvhen he vvas come to the staires, it chaunced that he vvas caried of the souldiars because of the violence of the people.Et cum venisset ad gradus, contigit ut portaretur a militibus propter vim populi.
36For the multitude of the people followed after, crying: Away with him!Imperocché la moltitudine del popolo lo seguitava, gridando: Levalo dal mondo.For the multitude of the people folovved, crying, Avvay vvith him.Sequebatur enim multitudo populi, clamans: Tolle eum. 37And as Paul was about to be brought into the castle, he saith to the tribune: May I speak something to thee? Who said: Canst thou speak Greek?E stando Paolo per entrare negli alloggiamenti, disse al tribuno: Mi è egli permesso di dirti qualche cosa? È quegli disse: Sai il Greco?And vvhen Paul began to be brought into the castel, he saith to the Tribune, Is it lavvful for me to speake something to thee? Vvho said, Canst thou speake Greeke?Et cum cœpisset induci in castra Paulus, dicit tribuno: Si licet mihi loqui aliquid ad te ? Qui dixit: Græce nosti ? 38Art not thou that Egyptian who before these days didst raise a tumult and didst lead forth into the desert four thousand men that were murderers?Non se'tu quell'Egiziano, il quale ne' di passati movesti sedizione, e conducesti al deserto quattromila sicarj?Art not thou the Aegyptian that before these daies did raise a tumult, and didst lead forth into the desert foure thousand men that vvere murderers?nonne tu es Ægyptius, qui ante hos dies tumultum concitasti, et eduxisti in desertum quatuor millia virorum sicariorum ? 39But Paul said to him: I am a Jew of Tarsus in Cilicia, a citizen of no mean city. And I beseech thee, suffer me to speak to the people.E Paolo dissegli: Io sono certamente uomo Giudeo, cittadino di Tarso nella Cilicia, città non ignota. Ma pregoti, permettimi di parlare al popolo.And Paul said to him, I am a man truely a Ievve of Tarsus, a citizen not of an obscure citie of Cilicia. And I desire thee, permit me to speake to the people.Et dixit ad eum Paulus: Ego homo sum quidem Judæus a Tarso Ciliciæ, non ignotæ civitatis municeps. Rogo autem te, permitte mihi loqui ad populum. 40And when he had given him leave, Paul standing on the stairs, beckoned with his hand to the people. And a great silence being made, he spoke unto them in the Hebrew tongue, saying:E avendoglielo quegli permesso, Paolo stando in piedi su la scalinata, fece cenno con mano al popolo, e fattosi un gran silenzio, parlò loro in lingua Ebrea, dicendo;And vvhen he had permitted him, Paul stāding on the staiers, beckened with his hand to the people. and great silence being made, he spake vnto them in the Hebrevv tongue, saying.Et cum ille permisisset, Paulus stans in gradibus annuit manu ad plebem, et magno silentio facto, allocutus est lingua hebræa, dicens:
21:1
about the year A.D. 58.
Coos and Rhodes are islands in the Archipelago.
21:3
Cyprus, an island in the Mediterranean, to the east of Patara and Rhodes.
21:4
Denis the Carthusian
Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian)
Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Caesarea, and their final acquiescence: "the will of the Lord be done." (below, ver. 14)
21:8
Witham
Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)
21:9
Prophecy. It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state out of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. 1:chap. 24. cont. Jov.)
Estius
Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)
21:18
Witham
To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)
21:20
Witham
How many thousands. In the Greek, how many ten thousands. (Witham)
21:21
Witham
To forsake Moses. In the Greek, to depart or apostatize from Moses and the law. This is more than was true. For St. Paul circumcised Timothy, (chap. 16.) and did not absolutely hinder converts who had been Jews, from practising the Jewish ceremonies. (Witham)
Calmet
There is a manifest falsity in this accusation against St. Paul. He had never commanded or advised the Jews, to whom he had preached, to renounce the law, abandon the ceremonies of Moses, or reject the ancient customs of the nation. He had never hindered any one from following in this respect the bias of his inclinations. He had indeed defended the liberty of the converts from these ceremonies; he had taught that Christ had taken away the necessity of this yoke; but he left them at liberty still to carry it if they pleased. (Calmet)
St. Augustine
For these things were not then to be sought after as necessary, nor yet to be condemned as sacrilegious. The law of Moses at that time was dead, but not deadly. (St. Augustine, ep. lxxxii.)
Haydock
These considerations will sufficiently explain the apostle's motive for submitting on this occasion to one of their ceremonies. He became all to all, that he might gain all to Christ. (Haydock)
21:23
Witham
Who have a vow upon them. On which account they will have sacrifices offered for them in the temple. (Witham)
21:24
Calmet
Bestow on them. It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)
21:30
Witham
The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham)
The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.
21:33
21:34
Witham
Into the castle.[Ver. 34. In castra, which in the plural number, is not a castle: neither doth parembole, which is in the Greek, signify a castle.] Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)
21:37
Witham
Canst thou speak Greek? We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)
21:38
about the year A.D. 55.
Menochius
This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul's apprehension. (Menochius)
These rebels are called murderers, Sikarioi, Sicarii, from Sica, a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilaeus; other Hessaeans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Caesar for lord and master. Some again suppose that the word sikarioi is only a corruption of the words, oi karioi, Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities 20:7.
21:39
Witham
I am indeed a Jew, by birth and education. (Witham)
21:40
He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and from the steps, epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infima plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.
21:8
The evangelist.... That is, the preacher of the gospel; the same that before converted the Samaritans, and baptized the eunuch, chap. 8., being one of the first seven deacons.
21:24
Keeping the law.... The law, though now no longer obligatory, was for a time observed by the Christian Jews: to bury, as it were, the synagogue with honour.
21:8
Concordanza Act. 6, 5
21:9
9. Virgins.] Virgins. S. Luke noteth specially that his daughters vvere Virgins, meaning (no doubt) that they vvere of the state, profession, or purpose of perpetual virginitie, not only that they vvere yong maides vnmaried: and that they vvere the rather for that, endued vvith the gift of prophecie, as S. Hierom saith li. 1 adu. Iouin. c. 24. See Oecum. c. 29 in hunc locum.
•4. Keeping the Lavv.] Auoiding of scādal in things not vnlavvful. Al the obseruations of the Lavv vvere novv in them selues dead and vnprofitable, yet til further propagation of the Gospel, they vvere not damnable to the keepers, nor offensiue to God, but might be obserued euen of the Christian Ievves. and for feare of scandalizing the vveake of that nation, nevvly conuerted or prone to receiue the faith, the Apostles by Gods suggestion did thinke it good to obserue them as occasion required.
As S. Peter had a wife, but vsed her not after his calling, as it is noted els where out of S. Hierom Lu•. 4, 38: so may it •e •a•d of S. Philip being Deacon.
21:24
Concordanza Nu. 6, 18.
21:25
Concordanza Act. 15, 20.
21:26
Concordanza Nu. 6, 13
21:34
In castra. So in the places folovving.
21:39
Concordanza Act. 22, 3.
21:1
san Basilio † 379 d.C. The Letters 218
… If any one is to go let him enquire at Corydala for Alexander, the late monk, the bishop; at Limyra for Diotimus, and at Myra for Tatianus, Polemo, and Macarius presbyters; at Patara
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… xv. 10 .) And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… and finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre” (
21:2
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… otherwise they could never have got to sea. What means, “We came with a straight course unto Coos?” Instead of saying, “we did not go round nor make stay in other places.” Then “unto Rhodes.” ( ch. xxi. 1 .) See how he hastes on. And finding a ship sailing over unto Phenicia. (
21:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… but the expression, “having left it on the left hand,” is not said simply (in that meaning), but that they made speed not to get to Syria either. “We landed at Tyre.” (
21:4
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… 1–3 ): he came to Lycia, and having left Cyprus, he sailed down to Tyre—“for there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.” (
21:5
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… and they returned home again. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 108.8
… I shall only name such places as are mentioned in the sacred books. After leaving the Roman colony of Berytus and the ancient city of Zidon she entered Elijah’s town on the shore at Zarephath and therein adored her Lord and Saviour. Next passing over the sands of Tyre on which Paul had once knelt
21:6
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… But “after we had accomplished the days,” i.e. had fulfilled the appointed days, “we separated, and went on our way: they all bringing us on our way with wives and children.” ( v. 5 .)—See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.31.3
3. “For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.31.5
… His words are as follows: “We came unto Cæsarea; and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… “And they chose Stephen, a man full of faith and of the Holy Ghost.” ( v. 5 .) And in this regard Philip also was admirable: for it is of him that the writer says: “And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him.”—(
san Girolamo † 420 d.C. The Letters of St. Jerome 108.8
… and Strato’s Tower, which though at one time insignificant was rebuilt by Herod king of Judæa and named Cæsarea in honour of Cæsar Augustus. Here she saw the house of Cornelius now turned into a Christian church; and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.”
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.47
In the first Epistle of Paul to the Corinthians: “Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.13.2
“Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 18
… 20 .) Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Apostles.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” ( v. 5–8 .) Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. “And the same man had four daughters, virgins, which did prophesy.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 26
For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, (
san Girolamo † 420 d.C. The Letters of St. Jerome 41.2
2. If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfilment for ourselves? if the Montanists reply that Philip’s four daughters prophesied
san Girolamo † 420 d.C. The Letters of St. Jerome 130.4
… As such he prophesied while still in his mother’s womb, and before the day of judgment won the commendation of the Judge. She admired also the zeal of Anna the daughter of Phanuel, who continued even to extreme old age to serve the Lord in the temple with prayers and fastings. When she thought of the four virgins who were the daughters of Philip,
san Girolamo † 420 d.C. Against Jovinianus 1.39
… These things are those concerning which our Lord said to the Apostles: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he shall guide you into all the truth.” After the crucifixion of Christ, we find in the
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.3.4
4. And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… “And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 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 deliver him into the hands of the Gentiles.” (
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 101
… How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him!
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Tertulliano † 220 d.C. Scorpiace 15
… For they would not have suffered ought of a kind they had not previously known they had to suffer. When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain.
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.13
… For as Paul heard the voice saying to him, “I am Jesus, Whom thou persecutest,” so, too, the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the prophets, so, too, Agabus says concerning the Spirit: “Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 10
But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been “girded,” and Paul; for it saith, “the man that owneth this girdle.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… ( c ) When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. ( e ) And Agabus does not say, “They shall bind” Paul, that he may not seem to speak upon agreement (with Paul), but “the man that owneth this girdle” (
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 1.1
… Paul also, going up to Jerusalem and soon to be put in chains by the Jews, was met at Cæsarea by the prophet Agabus, who took his girdle and bound his hands and feet to show by his bodily actions the injuries which he was to suffer, and said: “So shall the Jews in Jerusalem bind the man whose girdle this is, and deliver him into the hands of the Gentiles.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… “And,” what is the grievous part of the business, “deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.” (
21:13
Tertulliano † 220 d.C. De Fuga in Persecutione 6
… but doing the very opposite, it is thus he speaks, “What do ye, weeping and disquieting my heart? For I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… “And,” what is the grievous part of the business, “deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.” ( v. 12 .) Many even besought him not to depart, and still he would not comply. “Then Paul answered, What mean ye to weep and to break mine heart?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… ix. 27 ) And, “I am persuaded that neither angels nor powers shall be able to separate us;”) (alluding to Rom. ix. 3 ) which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers’ tears, (for he says, “what mean ye to weep and to break mine heart?”) (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… 22 .) And why then dost thou set out, if bonds and afflictions abide thee? For this very reason, saith he, that I may be bound for Christ’s sake, that I may die for His sake. “For I am ready not to be bound only, but also to die for the name of the Lord Jesus.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 4
… was bold in the face of all these things, and of earth and sea, he that laughed to scorn the adamantine gates of death, whom nothing ever withstood,—he, when he saw the tears of some whom he loved, was so broken and crushed,—the adamantine man,—that he did not even conceal his feelings, but said straightway, “What do ye, weeping and breaking my heart?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 14.3
… Peter with his cowardly advice was an offence to the Lord on the eve of His passion; and to the breth ren who strove to restrain him from going up to Jerusalem, Paul’s one answer was: “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.”
san Girolamo † 420 d.C. The Letters of St. Jerome 46.8
… If—as a wicked theory maintains—this holy place has, since the Lord’s passion, become an abomination, why was Paul in such haste to reach Jerusalem to keep Pentecost in it? Yet to those who held him back he said: “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.”
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san Policarpo di Smirne † 155 d.C. The Martyrdom of Polycarp 7
… And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.”
21:15
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… For they perceived that it was the will of God. Else Paul would not be so bent (upon going)—he that on all (other occasions delivers himself out of dangers. ( d ) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 2
“Then after the space of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
… For to himself it had been said, “Go not into the way of the Gentiles.” ( Matt. x. 5 .) * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice, much more (was some assurance needed) then, in the beginning of the Preaching, while they were as yet weaker. ( Acts xvi. 3 ;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… ( d ) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” ( v. 15 .) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.”
21:17
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… having received the (supplies) necessary for the journey—“we went up to Jerusalem.” ( v. 15 .) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.” ( v. 16 .) “And when we were come to Jerusalem, the brethren received us gladly.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… He says, “to visit Peter;” he does not say to see, ( ἰδεῖν ,) but to visit and survey, ( ἰστορῆσαι ,) a word which those, who seek to become acquainted with great and splendid cities, apply to themselves. Worthy of such trouble did he consider the very sight of Peter; and this appears from the Acts of the Apostles also. (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 75.10
… but that thou thyself also walkest orderly, and keepest the law. Then Paul took the men, and the next day purifying himself with them, entered into the temple, to signify the accomplishment of the days of purification, until an offering should be offered for every one of them.”
Ecumenical Councils The Letter of the Synod to the Emperor and Empress 1
… “When we were come to Jerusalem, the brethren received us gladly, and the day following Paul went in with us unto James, and all the presbyters were present. And when he had saluted ( ἀσπασάμενος ) them, he declared particularly what things God had wrought among the Gentiles by his ministry” (
21:18
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
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Tertulliano † 220 d.C. On Monogamy 14
… circumcising Timotheus on account of “supposititious false brethren;” and leading certain “shaven men” into the temple
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 82
… For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, “thou seest it is said, brother, how many thousands of Jews there are which believe.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… Seest thou the necessity of the thing? ‘how many thousands,’ say they, ‘of Jews there are which’ have come together.” And they say not, “how many thousands we have made catechumens,” but, “there are. And these,” say they, “are all zealous for the law.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… This then is one proof, but the next, after it, is his saying, that “people whom He foreknew,” that is, who He knew clearly were suited to it, and would receive the faith. (Pococke on Hos. p. 23. See Acts ii. 41 ; iv. 4 ;
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension Paul had no need of when preaching to the Gentiles; but when he was in Judæa, he employed it himself
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 2
… All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, “Thou seest, brother, how many thousands there are among the Jews of them which have believed; and they are informed of thee, that thou teachest to forsake the law.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.9
… but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which have believed, 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 things strangled, and from fornication.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.20
… “Do therefore this that we say unto thee: we have four men who have a vow on them. These take and sanctify thyself with them and bestow on them, that they may shave their heads; and all will know that the things which they have heard of thee are false, but that thou thyself also walkest keeping the law.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… But he now discoursed more openly, and perhaps spoke of the cessation of the Divine Law: or, spoke it not, but hinted as much: since had he spoken plainly, there had been no need of suborned men, nor yet of false witnesses.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… “And they all,” it says, “have been informed of thee”—they say not,“have heard,” but κατηχήθησαν , that is, so they have believed, and have been taught, “that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 7
… he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law (see
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
… “For we trust,” he says, “that we have a good conscience among all,” not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these [calumnies] were reported respecting him. “For they have been informed concerning thee” (it is said) “that thou teachest apostasy.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.8
… For this is what James said to him, that the report had gone abroad concerning him that he taught men “to forsake Moses.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… 21 .) “What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee” (
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Tertulliano † 220 d.C. The Five Books Against Marcion 5.3
… He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, and the Nazarites introduced into the temple,
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.23.6
… for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… “We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them.” Make thy defence in act, not in word—“that they may shave themselves,” it says, “and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.7
… on one was the thief who was to be saved; on the second, the thief who was to be condemned; on the third, between them, was Christ, who was about to save the one thief and condemn the other. What could be more similar than these crosses? what more unlike than the persons who were suspended on them? Paul was given up to be imprisoned and bound,
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.5
… Where, for example, he says something by way of permission and not by commandment, there we may recognize that he is weak; for who, he says, is weak, and I am not weak? When he shaves his head and makes an offering,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… For he even circumcised (Timothy, Acts xvi. 3 ), and we pay no attention to what was done, but to the intention of it, and the cause of it, and hence we wonder at him the more. And he not only circumcised a person, but he even shaved himself and sacrificed ( Acts xviii. 18 ;
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
… “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings.” ( 2 Cor. vi. 4, 5 .) Then again, his prudence and management; “To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law.” ( 1 Cor. ix. 20 .) He shaves his head also, (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.10
10. For if he did in truth condemn these things in the way in which he was reported to have done, and undertook to perform these rites in order that he might, by dissembling, disguise his real sentiments, James would not have said to him, “and all shall know,” but, “all shall think that those things whereof they were informed concerning thee are nothing;”
21:25
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… I shall injure them.” How so? say they, seeing that even we, the teachers of the Jews, have sent unto them. “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.” (
21:26
Origene † 254 d.C. Origen Against Celsus 2.1
… that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law.
Origene † 254 d.C. Origen's Commentary on Matthew 11.8
… gain Jews, what strange thing is it that the Apostles, whose way of life was passed among the Jews, even though they understood the spiritual things in the law, should have used a spirit of accommodation, as Paul also did when he circumcised Timothy, and offered sacrifice in accordance with a certain legal vow, as is written in the Acts of the Apostles?
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
… For it is no very easy matter to change from those habits which custom and use have made honourable. For instance, the first cut off the idol, but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision. Then, when once men had submitted to the curtailment, they also yielded that which had been conceded to them;
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… Do you see the advantage of deceit? And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews:
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 40
See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… It was a step open to no suspicion, the fact of his even bearing the expenses. “Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 55
… for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While “purifying himself” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised ( Acts xvi. 3 ), when he was shorn ( ib. xviii. 18 ), when he sacrificed that Jewish sacrifice. (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.8
… This was the position maintained at Antioch by those of the circumcision who had believed; against whom Paul protested constantly and vehemently. As to Paul’s circumcising of Timothy, performing a vow at Cenchrea, and undertaking on the suggestion of James at Jerusalem to share the performance of the appointed rites with some who had made a vow,
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 55
… for there also (the brethren) were suffering many grievous evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While “purifying himself” ( ch. xxi. 26 ) he was intolerable, and how should he have been tolerable while preaching? What
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… “All men,” they say, “everywhere, he ceaseth not to teach;” not here only. And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… “For they had seen before 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 they took Paul, and drew him out of the temple and forthwith the doors were shut.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 5
… Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? it is because I brought an uncircumcised man into the Temple (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” ( v. 28 .) And yet in Christ’s time there “came up (Greeks) to worship” ( John xii. 20 ): true, but here it speaks of Greeks who had no mind to worship. “And they seized Paul,” etc. (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude.” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… “And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… 20 ): true, but here it speaks of Greeks who had no mind to worship. “And they seized Paul,” etc. ( v. 30–35 .) They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defence then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, “Away with him?” (
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… For the multitude of the people followed after, crying, Away with him!” ( v. 34–36 .) What means, “Away with him?” that is, what they say with us according to the Roman custom, To the standards with him! “And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?” (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.21.3
… In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, “Art not thou he who before these days made an uproar, and led out into the wilderness four thousand men that were murderers?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 14
… and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them. In fact, this man all but preached the Gospel. “
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 46
… 37 .) In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. “May I speak unto thee?” he says. “Who said, Canst thou speak Greek? Art thou not then that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.6
… Because of “the ships of Tarshish.” Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia.
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1. ABSTRACTI AB EIS, — ἀποσπασθέντες, id est avulsi ab eis, sicut pater avellitur a filiis charissimis; qui proinde eum navimque mare sulcantem oculis prosecuti sunt, quoad acies eorum porrigere se poterat: ita Arator. COUM. — Cous, Coa et Cea, insula est e Cycladibus in mari Aegaeo, alia a Chio. Nam inter Chium et Coum media est Samos. Porro Cous patria fuit Hippocratis medicorum, et Apellis pictorum principis. Putant nonnulli ex Coo Salomonem emisse equos generosos; hebr. enim est de Coa, III Reg. X, 28. Sed hoc ibi examinabitur. RHODUM. — Nota est insula, saeculo praecedenti, anno Domini 1522, a Selymo, Turcarum Imperatore, Christianis erepta; de qua Plinius, lib. II, cap. LXII, asserit nunquam in ea tam nubilum esse diem, quin sol appareat. Unde in ea colossus, sive statua soli ex aere erecta fuit altitudine pedum centum et quinque, ita ut ejus pollicem multi non possent amplecti. Quare hic colossus erat unum e septem mundi miraculis, de quo Plinius, lib. XXXIV, cap. VII. Hinc ab hoc colosso nonnulli putarunt Rhodios vocari Colossenses, ipsosque eos ad quos Paulus scripsit epistolam: sed falso, ut ibidem dixi.
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3. CUM APPARUISSEMUS AUTEM CYPRO, — ἀναφανέντες δὲ τὴν Κύπρον, id est aperientes, vel discooperientes Cyprum, hoc est, cum coepisset nobis aperiri et apparere Cyprus. Est hypallage in multis linguis usitata, eo quod navigantibus terra nunc aperiri et accedere, nunc abscondi et recedere videatur: quia enim navigans in navi quiescit, hinc non sentit se moveri et progredi, unde putat cetera moveri.
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4. QUI PAULO DICEBANT PER SPIRITUM (propheticum) NE ASCENDERET HIEROSOLYMAM. — q. d. Dicebant Paulo ex spiritu prophetico, eum, si iret Hierosolymam, ibi fore capiendum. Suadebant ergo ex spiritu proprio, quo eum ejusque salutem amabant, ne eo ascenderet: alioqui Spiritus Sanctus volebat eum eo pergere, ibique capi, ut captus mitteretur Romam. Ita Lyranus.
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5. DEDUCENTIBUS NOS OMNIBUS CUM UXORIBUS ET FILIIS. — Impletum hic est oraculum, Psal. XLIV, 3, de Tyri ad Ecclesiam accessu, ait Beda: « Filiae Tyri in muneribus; vultum tuum deprecabuntur omnes divites plebis, » etc. Nulla enim civitas majori dulcedine Apostolum suscepit, tenuit, dimisit. Denique hodie monstratur in arenis locus ubi cum Paulo pariter orabant, quem Christiani religiose venerantur, tanquam majorum suorum Tyriorum pietatis monumentum.
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8. PHILIPPI EVANGELISTAE. — Non quod scripserit, sed quod praedicarit Evangelium, qui erat unus de septem primis Diaconis. Vide dicta cap. VIII.
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9. HUIC AUTEM ERANT QUATUOR FILIAE VIRGINES PROPHETANTES. — Virginitatis enim praemium est sapientia et prophetia, ait Oecumenius. Sic Sibyllas virginitate meruisse prophetiam, ideoque dictas Sibyllas, quasi σιοβούλας, eo quod sola consilium Dei norit virginitas, asserit S. Hieronymus, lib. I Contra Jovin. Joannes Alba tamen, Electorum cap. LVIII, Virgines has prophetantes interpretatur, divinas laudes celebrantes, uti nunc faciunt Moniales: tunc enim harum conditio coepisse videtur. Sic in libris Regum vocantur « filii Prophetarum, » qui psalmis et divinis laudibus vacabant. Gaudeant virgines tam sanctis et antiquis suis ducibus. Exstabant adhuc aevo S. Hieronymi, Caesareae, domuncula et cubicula filiarum Philippi, quae S. Paula itura Hierosolymam, cum venisset Caesaream, pio invisit affectu, ut ipse testatur in ejus Epitaphio; qui et lib. I Contra Jovin.: « Post crucem Christi, inquit, statim in Actis Apostolorum, una domus Philippi Evangelistae quadrigam producit virginum filiarum, ut Caesarea, in qua ex Gentibus Ecclesia per centurionem Cornelium fuerat dedicata, etiam virginum puellarum praeberet exempla. » Adscriptae sunt omnes catalogo S. Virginum. Legimus in Menologio, ex eis unam Herminem nominatam sub Trajano gravissima passam, in Domino quievisse die 4 septembris.
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10. AGABUS. — Hic est propheta, qui famem sub Claudio Imperatore praedixit cap. XI, 28.
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11. Alligans sibi pedes et manus. — Sic Jeremias, cap. XIII et XXVII, gestans catenas et vincula, iis reipsa adumbravit et vaticinatus est vincula injicienda Judaeis ceterisque gentibus a Chaldaeis. Idem fecit Isaias, cap. XX, et Ezechiel, cap. IV et XII. Vide ibi dicta. Nota: Pro sibi Graece est αυτοῦ; quod si legas per spiritum aspiratum, αὑτοῦ, significat sibi, ut vertit Noster; sin legas spiritu leni αὐτοῦ, significat ipsi, scilicet Paulo. Unde S. Gregorius, hom. 37 in Evang., et Dionysius hic censent Agabum ligasse manus et pedes Pauli, ut ipsum ita ligandum Hierosolymis portenderet et reipsa repraesentaret. Noster vertens sibi significat Agabum sibi ipsi ligasse manus, ut in se Paulum ejusque vincula repraesentaret: forte utrumque fecit, tamque Paulo quam sibi vincula injecit, sed successive. Symbolice: Agabus seipsum potius quam Paulum alligavit, ut significaret fore ut Paulus suos labores et cruciatus non magis sentiret, quam si illos in aliena persona pateretur, tanta ad eos subeundos voluntate ferebatur: et proinde quoscumque adibat, parvos judicans, ad majores exsorbendos aestuabat. ET TRADENT IN MANUS GENTIUM. — Uti Judaei tradiderunt Christum Gentibus, puta Pilato et Romanis, ad flagellandum et crucifigendum: ita tradiderunt et Paulum Gentibus, tribuno et praesidi Romano, ac tandem fero Neroni.
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12. QUI LOCI ILLIUS ERANT, — οἱ ἐντόπιοι, id est inquilini, puta Christiani Caesareae habitantes.
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13. Quid facitis flentes. — Ergo cum lacrymis obtestabantur Paulum, ne pergeret Hierosolymam. ET AFFLIGENTES COR MEUM. — Graece συνθρύπτοντες; Syrus, contundentes; alii, contribulantes; alii, confringentes, conterentes; alii, discerpentes cor meum. Nota hic viscera charitatis et miserationis S. Pauli. « Obsecrabat illos, inquit Chrysostomus, dolens super lacrymis ipsorum; et qui in propriis tentationibus non patiebatur, dolebat prae amore, quia videbat lacrymantes; et laedi se conquerebatur ab ipsis quasi censerent eum periculis, quae praedicebantur, aegre affici. Non solitus reluctari fratrum postulatis, ut cum se permisit Damasci per fenestram demitti, cum Ephesi non se dedit in theatrum, cap. XIX, 31, unus obnixe obnititur, certus de Dei voluntate. » Sic Christus repulit Petrum revocantem se a passione: « Vade, inquit, post me, Satana, » Matth. XVI, 23. EGO ENIM NON SOLUM ALLIGARI, SED ET MORI IN JERUSALEM PARATUS SUM, PROPTER NOMEN DOMINI JESU. — Haec vox est antesignani fidelium et Martyrum, digna Paulo, quae ceteros invitat, et quasi classicum canit ad carceres et martyria. Hoc signum est eminentis amoris, propulsantis ab se justa quadam ira inimicum, et indignantis adversus impedimenta perfectionis, ait Abbas Isaias, orat. 21, tom. II Biblioth. SS. Patrum.
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14. Et cum ei suadere (in actu consummato, id est persuadere) non possemus.
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15. PRAEPARATI, — ἀποσκευασάμενοι; Vatablus, sublatis sarcinis; Oecumenius, viatico et rebus necessariis instructi. Adde, praeparati, id est resoluti subire cum Paulo vincula et mortem, omneque id quod Deus nos pati vellet.
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16. ADDUCENTES SECUM APUD QUEM HOSPITAREMUR, — Non in via, ut vult Lyranus, haec enim exigua supererat; sed Hierosolymae, ubi propter instantem Pentecosten, qua Judaei undique in Jerusalem ad templum confluebant, juxta legem Exodi XXIII, 17, penuria hospitiorum futura erat; et ne gravaremus fideles, qui in Jerusalem persecutionem et rapinam bonorum a Judaeis passi, erant pauperes, quibus proinde Paulus collectam eleemosynarum deferebat. MNASONEM. — Alii legunt Jasonem. Vide dicta cap. XVII, 5.
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17. ET CUM VENISSEMUS HIEROSOLYMAM. — Indicat Chrysostomus Paulum appulisse Hierosolymam post Pentecosten: eam enim celebrasse Caesareae, ut Caesareenses eum detinentes solaretur eisque aliqua ex parte morem gereret. Probabilius Baronius censet Paulum Hierosolymam appulisse ante Pentecosten, tum quia id ipse certo destinarat, cap. XX, vers. 16; tum quia Caesareensibus eum retinere volentibus non acquievit, sed fortiter obluctatus est; tum quia Lucas studiose enumerat dies a Paschate, ut significet Paulum diem quinquagesimam, puta Pentecosten, egisse Hierosolymae. Nam cap. XX, 4, narrat Paulum cum in Paschate, post 7 dies azymorum, solvisse Philippis, et diebus 5 Troadem appulisse, ibique 7 dies commoratum esse, indeque tribus diebus pervenisse Miletum, ibique cum aliquandiu haesisset, properasse ut Pentecosten ageret Hierosolymae: quare inde recedentem prima die venisse Coum, secunda Rhodum, inde Pataram, inde Tyrum, ibi septem egisse dies, inde Ptolemaide diem unam: inde venisse Caesaream; ibi haesisse aliquot dies, ac mox Hierosolymam concessisse. Numera hosce dies omnes et pertinges circiter ad 50, ita ut quinquagesimam, sive Pentecosten egerit Hierosolymae. Nota: Paulus pervenit Hierosolymam sub Pentecosten anno Christi 58, Petri in Romana Sede 14, Neronis 2, quo pariter anno B. Virgo Deipara die 15 augusti ex Jerusalem terrestri concessit in coelum, uti tradit Ecclesia. Porro ad transitum B. Virginis, mira Dei providentia, convenerunt omnes Apostoli toto orbe dispersi, ut tradit Juvenalis, Episcopus Hierosolymae, apud Nicephorum, lib. II, cap. XXI et seq.; Damascenus, De Dormit. Virg., et alii. Non ergo dubium est quin omnes Apostoli, Hierosolymam ad Virginem convenientes, visitarent pariter Paulum in vinculis jam agentem, ac mirifice invicem sint consolati, narrando alternatim suos labores ac conversionem omnium gentium. Ex dictis liquet omnia quae narrat Lucas, cap. XX usque ad XXVIII et ultimum, a Paulo gesta esse hoc anno Christi 58. Hoc ergo anno B. Virgo deserit Jerusalem terrestrem, itque in coelum, quo Paulus Hierosolymae traditur in vincula, ut Ecclesiae decus a Jerusalem et Judaea transferat Romam ad Gentes. Dum enim viveret B. Virgo in Judaea, Ecclesiae decus ibidem sua vita et meritis sustentabat: ea mortua, quasi fulcro sublato ruit Ecclesia Judaica. Aliqui tamen suspicantur Paulum Virgini morienti adfuisse. Si enim verum est quod tradunt Juvenalis, Damascenus et alii mox citandi, ad illam ceteros ex toto orbe per miraculum traductos convenisse Apostolos, cur id uni Paulo vicino, Virginis amantissimo, ejusque benedictione, consilio et precibus egentissimo, utpote in vinculis, jam ituro Romam et cum Nerone certaturo, denegemus? Tam enim Angelus Paulum e vinculis, quam Petrum, Actor. XII, 7 et 8, eximere ad modicum tempus poterat, idque insensibiliter, et mox reducere. Licet enim Epiphanius, haeresi 78, contra Antidicomarianitas B. Virginem celebrans, indicare videatur eam non esse mortuam, sed instar Henoch translatam, vel instar Eliae curru igneo vivam raptam in coelum, tamen certum est eam mortem obiisse et resurrexisse, ac deinde ad coelestem. Licet enim in Chronico Eusebii habeatur B. Virginem vita et terra decessisse anno Christi 48, aetatis vero suae 62 vel 63, tamen id verum esse nequit, eo quod S. Dionysius, lib. I De Divin. nom., cap. III, scribat se cum Hierotheo ejus funeri interfuisse. Dionysius autem, anno Christi 48, necdum viderat Paulum, ac proinde necdum erat conversus. Paulus enim Athenas venit anno Christi 52; Hierosolymam vero adiit anno Christi 58, quando illum eo comitatus videtur S. Dionysius, et funeri Virginis interfuisse. Esto enim probabile sit Paulum quoque anterius, puta anno Christi 54, ascendisse Hierosolymam, uti dixi cap. XVIII, 22, tamen hic subitus fuit excursus duntaxat, isque adhuc incertus et dubius. Quare Cedrenus in Compend., in Tiber.; Epiphanius Presbyter, serm. De Deipara; Baronius, anno Christi 48, cap. IV; Suarez, III part., Quaest. XXXVII, art. 2, disp. XXI, sect. 1; Canisius et Christophorus a Castro, in Historia Deiparae, censent B. Virginem decessisse anno Christi 58, aetatis suae 72, qui fuit annus a passione Christi 24, die 13 augusti, ac die tertio, puta 18 augusti resurrexisse: licet nonnulli, sed pauci, censeant eam defunctam die 13 augusti, et resurrexisse die 15, at gloriosam tam in corpore quam in anima ab Angelis, imo a Christo suo Filio cum triumpho assumptam in coelum, ibique supra omnes Angelorum ordines in solio juxta Filium collocatam, coeli et terrae Reginam esse coronatam. Atque haec fuit causa, cur Spiritus Sanctus impulerit Paulo festinare Hierosolymam, nimirum ut ante ejus obitum abitumque in coelum, eamdem salutaret eique suas Ecclesias suosque agones, praesertim quos Romae cum Nerone et Simone Mago propediem subiturus erat, commendaret. Morienti tamen adesse non potuit, utpote qui paulo post suum Hierosolymam adventum, puta paulo post Pentecosten, in templo a Judaeis captus, in vinculis degeret.
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18. INTROIBAT PAULUS NOBISCUM AD JACOBUM. — « Detulit, inquit Chrysostomus, dignitati Episcopali, quam Jacobus, frater Domini, Hierosolymis gerebat, et eximiae sanctitati et auctoritati, qua pollebat. » Unde idem fecit Paulus, Galat. I, 18, et Actor. XV, 2. Jacobus hic post paucos, puta quinque annos, nimirum anno Neronis 7, cum 30 vel potius 29 annos sanctissime rexisset Ecclesiam Hierosolymitanam, e templi fastigio praecipitatus, et fullonis vecte percussus martyr occubuit, inquiunt Beda, Eusebius in Chronico, et alii: nimirum Judaei iras in Paulum conceptas, eo Caesarem appellante, et Romae ab eo libero dimisso, evomuerunt in Jacobum sibi praesentem. OMNESQUE COLLECTI SUNT SENIORES, — tum aetate, tum potius dignitate et ordine, puta Presbyteri, ut habet Graecus. Non fuit hic celebratum concilium; nihil enim hic definitum; sed conventus duntaxat fuit salutantium Paulum eique adventum gratulantium. Improprie ergo Beda ait hoc fuisse quartum concilium: primum enim coactum esse in electione S. Matthiae, Actor. I, 15; secundum, in electione et ordinatione septem Diaconorum, cap. VI, vers. 2; tertium et proprie dictum, in quaestione de servandis legalibus, Act. XV, 6; quartum hoc loco. Quos cum salutasset. — Syrus, dedimus eis pacem. Salutatio enim Hebraeorum, indeque et Christianorum, erat: « Pax tecum, pax vobis. » Pax enim Hebraeis omne bonum significat.
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20. Quot millia. — Graece μυριάδες. Myrias continet decem millia. Sed hic confuse sumitur, significatque multa millia; primi enim Christiani a Petro et Apostolis, per plures annos in Judaea efficacissime praedicantibus, conversi fuere Judaei, iique plurimi, ut patet ex cap. II, vers. 41, et cap. IV, vers. 4. Unde liquet Deum non ita rejecisse Judaeos, quin multos ex eis elegerit et salvarit. ET OMNES AEMULATORES SUNT LEGIS, — Calmet. Tigurina, studiosi, sectatores, q. d. Judaei, conversi ad Christum, magno zelo certant pro Mose et lege, ejusque honore et observatione: verentur autem ne illa per te tuosque sermones negligatur et aboleatur; itaque ipsi quoque a Gentibus ad Christum conversis, utpote numero et dignitate potioribus, contemnantur et proterantur. S. Jacobus agit causam Judaeorum, quasi eorum Pastor et Episcopus. Licet enim lex Mosis jam esset mortua a 24 annis, puta a prima Pentecoste, in qua facta est promulgatio legis novae anno Christi 34, mox ab ejus passione et resurrectione; tamen illa necdum erat mortifera. Unde adhuc a Judaeis observari poterat, quasi honesta et religiosa, dataque a Deo; esto neminem jam obligaret; ut ab ea quasi nefaria non essent prohibendi Judaei, nec vicissim Gentiles ad eam quasi necessariam compellendi, ait S. Augustinus, epist. 19.
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21. QUIA DISCESSIONEM DOCEAS A MOSE EORUM, QUI PER GENTES SUNT, JUDAEORUM. — Clare Tigurina, quod defectionem doceas a Mose omnes, qui inter Gentes sunt, Judaeos. Hoc de Paulo spargebant Judaei manentes in Judaismo, ideoque Pauli hostes; sed falso: nusquam enim vetuit Paulus Judaeos circumcidi et servare legem Mosis; imo vero ipsemet Timotheum circumciderat, Actor. XVI, 3, et votum nazaraeatus nuncuparat, Actor. XVIII, 18. Unde Graece pro discessionem est ἀποστασίαν. Paulum ergo vocant legis apostatam, uti eum vocavit Ebion haeresiarcha, imo apostatarum incentorem et patrem, quasi qui legem damnaret ut sacrilegam. Occasio hujus calumniae fuit, quod Paulus elevabat Christum Christique gratiam, eoque tacite deprimebat Mosen et legem, docens nos justificari per Christi gratiam, non per legem Mosis: hanc enim illius umbram et praeambulum fuisse duntaxat. NON DEBERE (id est non licere eis) CIRCUMCIDERE FILIOS SUOS, — quod circumcisio sit abolita per Christum. NEQUE SECUNDUM CONSUETUDINEM INGREDI. — Tigurina, neque secundum instituta, vel consuetudines patrias et Judaicas vivere, q. d. Audierunt te non servare ritus a patribus institutos et traditos.
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22. Quid ergo est? — quid consilii? quid facto est opus? UTIQUE OPORTET CONVENIRE MULTITUDINEM: AUDIENT ENIM TE SUPERVENISSE. — q. d. Utique conveniet multitudo Judaeorum legem zelantium, ut de te tuisque dictis contra legem inquirant, querantur, accusent, et forte male tractent et mulctent, nisi prevertas teque legis studiosum ostendas.
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23. Habentes votum — nazaraeatus, cujus terminus et consummatio erat sanctificatio, id est detonsio comae, lustratio et sacrificii oblatio, juxta legem, Num. VI, 13 et sequent. Addit S. Hieronymus, epist. 11 ad Augustinum, pedum nudationem. Nonnulli tamen per votum accipiunt votum sacrificandi, uti dicam inferius.
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24. SANCTIFICA, — ἁγνίσθητι, id est purifica te modo jam dicto et plenius mox dicendo. Audierat jam ante Jacobus et alii Hierosolymitani, Paulum fecisse votum nazaraeatus. Ita Baronius et alii, qui censent votum hoc Paulo fuisse familiare, crebrum et quasi continuum, ideoque perpetuo abstinuisse vino. ET IMPENDE IN ILLIS UT RADANT CAPITA. — Syrus, pro illis. Hinc censet Cajetanus Paulum hic non fuisse Nazaraeum, nec solvisse votum nazaraeatus: recens enim advenerat, nec voti ejus ulla facta est mentio; Paulum ergo tantum Nazaraeis se junxisse, pro eisque expensas fecisse, et quasi patrinum eos praesentasse in templo. Hoc ipso enim publice declarabat se Nazaraeorum, Judaismi et Judaeorum esse patrinum et patronum. Verum Lyranus et alii censent Paulum quoque hic fuisse Nazaraeum suumque votum explesse; illudque innuit illud sanctifica te cum illis. Hoc ergo votum fecit Paulus, Act. XVIII, 18. Si dicas eum illud explesse Act. XVIII, 22, ut ibidem innui, necesse [aliter dicendum]. Quaeris, quaenam fuit haec Pauli purificatio? Vatablus et alii censent fuisse votum nazaraeatus, illudque hic exsolvisse: poterat enim quolibet die hoc votum nuncupari, et arctari etiam ad unum diem, alteraque expleri. Quod ergo ait: « impende in illis, » id est cum illis, vel potius pro (hoc enim significat Graecum ἐπί) illis, ut magis ostendas te legis et rituum et legalium esse studiosum. Forte etiam caeteri erant pauperes, ut sumptus pro eis facere debuerit Paulus, uti censent Cajetanus et Vatablus. Pro impende, Graece δαπάνησον, id est fac sumptus, expende, exsolve. Porro sumptus hi necessarii erant, tum « ut radant capita sua, » unde Arias vertit, impende rituales sumptus in lotionem et tonsuram capillorum; tum consequenter ad emendas et offerendas hostias in rasura Nazaraeorum lege, Num. vi, 12 et 14, praescriptas. Vide hic, quamdiu duraverit legis, post eam abolitam, observatio, nimirum 24 annis. Haec enim gesta sunt anno Christi 58, ut dixi in Chronotaxi: illo ergo anno lex, licet esset mortua, necdum tamen erat mortifera, ut scilicet peccaret is qui eam servaret.
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25. DE HIS AUTEM QUI CREDIDERUNT EX GENTIBUS. — Occurrit objectioni: ne enim obtenderet Paulus Gentilium scandalum, scilicet eos exemplo suo existimaturos, se quoque debere servare legalia, docet, aut potius refricat, jam ad eos scriptum esse, quod lege Mosis non obligarentur, ac jussos esse abstinere tantum idolothytis, sanguine et suffocato, uti sciebat Paulus, qui huic decreto interfuerat, imo ejus causa exstiterat, Act. cap. xv. UT ABSTINEANT SE AB IDOLIS IMMOLATO. — Graece, ab idolothyto, puta a carne et cibo idolis oblato et immolato. Vide dicta cap. xv, vers. 20 et 29.
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26. TUNC PAULUS ASSUMPTIS VIRIS. — Vide hic facilitatem Pauli statim acquiescentis S. Jacobi consiliis, ac studium non tantum vitandi scandali, sed et conciliandi sibi Judaeos. Ita omnibus omnia factus est, ut omnes lucrifaceret. Insuper S. Chrysostomus, hom. 5 De ejus Laudibus, notat ejus prudentiam, qua juxta loca et tempora, vitae modum variat, ac quasi ambidexter nunc judaice, nunc gentiliter vivit et agit. Sic Homerus initio Odysseae celebrat Ulyssis versutiam, eumque vocat ἄνδρα πολύτροπον, id est virum versatilem, qui pro rerum, locorum et temporum exigentia, nosset se vertere et versare in omnem partem, ac cuilibet genti, personae, loco, tempori cedere seque accommodare. Haec dos requiritur in viro Apostolico. POSTERA DIE PURIFICATUS, CUM ILLIS INTRAVIT IN TEMPLUM. — Vatablus, simulans, inquit, se implesse tempus nazaraeatus sui, quasi Paulus vere non fecerit votum nazaraeatus, sed finxerit se fecisse, ut satisfaceret Judaeis. Verum hoc fuisset mendacium, quod absit a Paulo, uti recte contra S. Hieronymum, qui Paulum asserit simulate tantum reprehendisse Petrum, Galat. ii, 11, arguit S. Augustinus, epist. 19. Alii, ut Sanchez, planius et verisimilius censent hanc purificationem fuisse proprie dictam; ita enim semper in Graeco hic vocat eam Lucas, nimirum Paulum habentem votum nazaraeatus, contactu mortui fuisse pollutum, et ab hac immunditia legali se purificasse. Hoc enim proprie sonat vox purificatus, et hanc purificationem praescribit lex, Num. vi, 10. Ubi et septem dies ei constituit, ac totidem hic eidem impendit Paulus, vers. 27. Eadem de causa Paulus totondit caput in Cenchris, Act. xviii, 18. Sensus ergo est, q. d. Paulus pollutus ex funere, ab hac pollutione se purificavit radendo illico caput, itaque purificatus adiit templum, ut ibi annuntiaret et expleret reliquos septem dies purificationis suae praescriptos lege Num. vi, 9. Alioqui enim si per purificationem votum ipsum nazaraeatus accipias, erit amphibologia in voce purificatus. Nam hic significat lustrationem: mox cum dicit: « Annuntians expletionem dierum purificationis suae, » significabit votum ipsum. Favet Syrus, qui vers. 23, pro votum habentes super se, vertit, voto obnoxii ut mundentur. Unde videtur colligi, quod et hi quatuor Nazaraei, Pauli socii, aeque ut ipse, purificati fuerint a simili immunditia legali, non autem expleverint votum nazaraeatus. Idem colligitur ex eo quod sequitur: « Annuntiavit expletionem dierum purificationis suae, donec offerretur pro unoquoque eorum oblatio, » scilicet in purificatione praescripta: erant ergo omnes impuri et polluti, ideoque purificandi. ANNUNTIANS EXPLETIONEM DIERUM PURIFICATIONIS. — De hac annuntiatione nihil praescriptum legimus Num. vi. Unde Sanchez censet incertum esse qualis ea fuerit, et an ea a Paulo facta sit Judaeis, quasi ipse eis annuntiarit suam legalem in nazaraeatus pollutione purificationem, ut iis ostenderet se legem Mosaicam non contemnere, sed servare; an vero Nazaraeis, quasi sociis, suum votum annuntiarit; an denique sacerdotibus: quod ultimum passim censent alii. Ad sacerdotes enim pertinebant purificationes et caeremoniae nazaraeatus, utpote in Nazaraeis per eos explendae. Jam si per purificationem accipias votum nazaraeatus, ejus expletionem proprie in actu perfecto expletoque sumitur, q. d. Annuntians votum suum esse expletum, postulansque ut caeremoniae et oblationes pro se fiant, quae in editione voti hujus praescribuntur, Num. vi, 13, ubi dicitur: « Cum dies quos ex voto decreverat (Nazaraeus), complebuntur, adducet (sacerdos) eum ad ostium tabernaculi foederis, et offerret oblationem ejus Domino agnum anniculum, » etc. Et vers. 18: « Tunc radatur Nazaraeus ante ostium tabernaculi foederis caesarie consecrationis suae; tolletque capillos ejus et ponet super ignem, qui est suppositus sacrificio pacificorum. » Capilli ergo ejus velut sacri, instar hostiae offerebantur per ignem, et cremabantur Deo cum hostia pacifica. Unde quod sequitur: « Donec offerretur, » sic expone, q. d. Usque dum offerretur, vel ut offerretur, pro « unoquoque eorum oblatio. » Ita Mariana. Ex hac expositione moraliter elice nazaraeatum nostrum, puta statum Religionis, esse statum assiduae purificationis et sanctificationis, ac consequenter Religiosos usque ad finem voti et vitae, jugiter purificationi cordis et affectuum studere debere. Sin purificationem proprie accipias pro expiatione immunditiae legalis, ejus expletionem sumas oportet in actu inchoato hoc praesenti tempore, sed explendo in futurum, q. d. Annuntians sibi explendos esse septem dies purificationis praescriptos Num. vi, 9, ubi dicitur: « Si autem mortuus fuerit subito quispiam coram eo, polluetur caput consecrationis ejus; quod radet illico in eadem die purgationis suae, et rursum septima: et in octava die offeret duos turtures vel duos pullos columbae sacerdoti in introitu foederis testimonii, facietque (immolabit) sacerdos unum pro peccato, et alterum in holocaustum, et deprecabitur pro eo, quia peccavit super mortuo, sanctificabitque caput ejus in die illo, et consecrabit Domino dies separationis illius, offerens agnum anniculum pro peccato. » Et haec est oblatio de qua ait Lucas: « donec offerretur pro unoquoque eorum oblatio, » q. d. Persistebat Paulus in templo cum quatuor sociis Nazaraeis per septem dies, donec die octava fieret pro eis oblatio lege praescripta: ita Vatablus. Quod dico, in templo, intellige juxta templum, in aedibus et cubiculis annexis templo: templum enim nemo ingredi poterat nisi purus. Unde pro impuris erat atrium ante templum, in quo degebant donec purificarentur. Hoc posterius videtur verius, uti paulo ante ostendi.
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27. DUM AUTEM SEPTEM DIES CONSUMMARENTUR. — In actu progrediente, aut potius inchoante, non perfecto, id est dum pergerent aut potius inciperent consummari: necdum enim erant consummati, uti mox patebit. Unde Graeca habent, ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, id est cum futurum esset ut septem dies implerentur, vel cum inciperent impleri: μέλλω enim saepe idem est quod incipio, uti ostendam Jacobi ii, 12; licet Syrus sumat in actu pene perfecto vertatque, cum advenisset dies septimus; sed minus vere. Nam Paulus paulo post captus, missus est Caesaream, ibique mansit quinque dies, cap. xxiv, vers. 1; quibus elapsis, ductus ad tribunal Praesidis, cap. 24, vers. 11, ait: « Non plus sunt mihi dies quam duodecim, ex quo ascendi adorare in Jerusalem. » Nam a Jerusalem usque ad Caesaream est iter bidui. Adde septem, quinque et duos, habebis dies 14, non 12. Quare dicendum est Paulum, dum haec diceret, non consummasse et explesse dies septem, sed eos coepisse explere, ita ut jam ageretur dies tertius ab adventu suo in Jerusalem, qui erat primus purificationis Pauli, quo eam inchoans, illico captus est. Adde enim tres, quinque, duos et duos alios, de quibus mox dicam, habebis praecise dies duodecim, quos hic assignat Paulus. Ita Beda. Porro aliqui hos septem dies inchoant ab adventu Pauli in Jerusalem, ita Lyranus et Vatablus. Alii et melius a coepta Pauli purificatione: haec enim, ut dixi, durabat septem dies; ita Beda, Glossa, Dionysius et Sanchez. Tertio, aliqui hic facillime se expediunt, dicendo haec vota et purificationes non fuisse nazaraeatus, aut similes lege sancitas, sed fuisse alias peculiares, ex devotione populi et traditione majorum introductas. Tales enim fuisse apud Judaeos, liquet ex Josepho, lib. II De Bello, cap. xv, ubi agens de Berenice, sorore Agrippae regis: « Venerat, ait, Hierosolymam, ut vota Deo solveret. His enim qui morbo vel aliis necessitatibus implicantur, mos est orare per triginta dies antequam immolent hostias; abstinere quoque vino et capillos radere. Quem morem regina exercens illis diebus, nudipes etiam ante tribunal stetit, deprecans Florum. » Quae verba Josephi pene ad amussim consentiunt cum hisce Lucae, et secundum ea haec Lucae sic exponas, q. d. Paulus fecit votum sacrificandi, sive victimas offerendi: quare juxta ritum majorum purificavit se, id est rasit caput, ac quotidie Deum precaturus in templum ascendit, annuntians expletionem dierum hujus suae purificationis, ut iis expletis, sacrificium quod voverat, Deo offerret. Nec obstat quod Josephus numeret triginta dies purificationis, Lucas vero septem; quia cum numerus hic dierum ex devotione cujusque penderet, poterat ob occupationes aliasve necessitates contrahi, praesertim ad septenarium, qui Judaeis ob religionem sabbati sacer erat et frequens; itaque Paulum Evangelii praedicatione occupatum eos contraxisse ad septem. Haec ergo est series et chronotaxis rei gestae: Paulus appulit Jerusalem; postridie invisit Jacobum; ille suasit purificationem; paret illico Paulus, ac postero die, ut dicitur vers. 26, purificationis causa ingressus templum, ibi capitur: quare captus est tertio die ab adventu suo Hierosolymam; sequenti die, puta quarto, ut patet vers. 30, Paulus in concilio causam dicit; sequenti nocte confortatur a Christo, cap. xxiii, vers. 11; facto mane, puta die quinto, conspirant in ejus necem Judaei, ibidem vers. 12. Quare tribunus, vers. 23, sequenti nocte misit eum Antipatridem, quae Hierosolymis distabat 17 horis; eo ergo pervenit Paulus die sexto ad vesperam; ac sequenti die, qui fuit septimus, pervenit Caesaream (haec enim ab Antipatride tantum distabat octo horis), cap. xxiii, vers. 32; post quinque dies Pontifex Caesaream ingressus, Paulum coram praeside accusat, cap. 24, vers. 1. Paulus inter alia respondet, ibidem vers. 11, se a duodecim diebus venisse Hierosolymam. Numera enim dies septem jam recensitos, et quinque venientis Pontificis, praecise habebis duodecim, quos Paulus assignat: ideoque versibus jam citatis, sigillatim Lucas eos digerit eo modo quo jam recensui, ut ostendat Paulum verum dixisse, ac praecise fuisse dies duodecim.
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28. GENTILES INDUXIT IN TEMPLUM. — Judaei enim Gentiles aversabantur ut alienigenas, idololatras et immundos; etsi e Gentilismo conversi essent ad Christianismum, ut erat hic Trophimus, nihilominus eos Gentilium nomine et probro censebant, imo pejus oderant, quasi directos Judaismi hostes: hinc capitale erat Gentili ingredi templum, teste Josepho, lib. V Antiq., cap. xiv. « Templum » hic vocat, non Sanctum: hoc enim solis sacerdotibus ingredi licebat; multo minus Sanctum Sanctorum: hoc enim soli Pontifici patebat, idque semel in anno duntaxat, scilicet in die expiationis: sed atrium laicorum, quod ante Sanctum, et ante atrium sacerdotum erat sub dio, e quo populus spectabat sacerdotes orantes et sacrificantes in suo atrio. Porro, ante hoc atrium Judaeorum, adjectum est atrium extimum pro Gentilibus et immundis: ipsi ergo illud duntaxat ingredi poterant: quod proinde non habebatur locus sanctus, sed profanus.
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30. TRAHEBANT EUM EXTRA TEMPLUM. — Ut eum liberius et audacius occiderent, ne templum ejus sanguine polluerent, ait Chrysostomus. Dices: In templo est jus asyli, ut reum ex eo extrahere non liceat, nisi sit insidiosus, homicida, aut publicus latro, vel publicus depopulator agrorum, ut habetur cap. Immunitatem, Extrav. de Immun.; quo jure ergo Judaei Paulum e templo extraxerunt? Respondeo: Jus asyli immunitatis ex Jure canonico et civili proprium est templo novae legis, non veteris, uti contra Canonistas docet Abulensis, in cap. xxi Exod., Quaest. XVI; nusquam enim in veteri Scriptura exstat sanctio de hac templi immunitate. Ex reverentia tamen templi, noluerunt Paulum ibidem vulnerare vel occidere. Adde, censebant Paulum violasse sanctitatem templi, inducendo in illud Gentilem Trophimum, ideoque eo quasi indignum, extrahendum esse. Porro templum caede, aliove scelere pollutum, expiabatur communi ritu semel in anno in die expiationis, Levit. xvi, 15 et sequent., nisi in eo perpetrata esset idololatria: tunc enim statim expiari debebat, nec ante expiationem licebat in eo sacrificare, ut colligitur IV Reg. cap. xxiii, vers. 4, et II Paral. xxix, 3. ET STATIM CLAUSAE SUNT JANUAE. — Ne in hoc tumultu Gentiles in templum irrumperent, quasi Paulum, vel Trophimum Gentilem (ob quem seditionem concitarant Judaei) liberaturi et defensuri; ac ne in hoc tumultu caedes aliqua committeretur in templo. Aliter Arias: censet enim januas templi divinitus fuisse clausas, ut Paulus adhuc degens in eo maneret et servaretur, nec ab affluente populi furentis turba occideretur. Quod si verum esset, utique ingens fuisset miraculum, aeque ac Dei in Paulum patrocinium.
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31. CONFUNDITUR. — συγκέχυται, commiscetur, conturbatur.
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32. DECURRIT AD ILLOS. — Scilicet ex arce edita in subjectum ei templum, ubi Paulus a Judaeis raptabatur ad necem. Arx haec non fuit in Sion, ut vult Cajetanus, sed fuit turris Antonia, quam ita ex Josepho et aliis describit Adrichomius, in Descript. Jerusalem: « Antonia arx firma et munita valde, a Septentrione templo adjacens, quae olim ab Hyrcano Machabaeo in rupe quinquaginta cubitis alta et undique abrupta, exstructa, et turris Barris vocata est. Hanc Pontifices a Machabaeis orti, usque ad Herodem incoluere: ubi in cella ad hoc ipsum structa, sacra Pontificis stola servabatur, praefecto arcis accendente ibi lucernam quotidie. Herodes major regnum adeptus, hanc arcem, cum opportuno loco cohibendis civibus, ne quid rerum novarum per seditionem molirentur, sitam esse deprehenderet, eam magno sumptu instauravit; et intus regia magnifica, instar palatii et civitatis formata, et per quatuor angulos quatuor turribus excelsis (quarum tres quinquaginta, quarta vero septuaginta cubitis eminebat) communivit, unde totum templum videri poterat; eamque in gratiam M. Antonii triumviri, amici sui, Antoniam denominavit. In qua Romani milites cum armis semper excubabant, observantes ne quid novi populus festis diebus in templo committeret. Et sic templum civitati, templo autem Antonia castrum erat. » Eadem habet Aristeas, lib. de 72 Interpretibus; Hegesippus, lib. I De Excidio Jerusalem, cap. vi, et alii.
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33. CATENIS DUABUS. — Una ligabat manus, altera pedes Pauli, uti ei praedixerat Agabus, vers. 11.
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34. IN CASTRA. — « Castra » haec erant praesidium Romanorum in arce Antonia, de qua jam dixi. Unde graece est εἰς τὴν παρεμβολήν, id est in locum communium militumque stationibus et tentoriis interstinctum.
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35. GRADUS. — Quibus ascendebatur in arce Antoniam.
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36. TOLLE EUM. — Ita clamarunt Judaei contra Christum, Joan. xix, 15; non mirum ergo si idem clament contra Paulum, qui non nisi Christum spirabat. Chrysostomus et Oecumenius aiunt aliquos exponere, q. d. « In signa eum tollendo injice, » puta in hastas et enses militum sub signis in arce congregatorum.
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38. NONNE TU ES AEGYPTIUS, QUI ANTE HOS DIES TUMULTUM CONCITASTI? — Puta ante triennium, nimirum anno Claudii Imperatoris 13, Christi 55, haec enim a tribuno dicta et acta sunt anno Christi 58, Neronis 2: ita Eusebius, in Chronico, qui et lib. II Histor., cap. xxi, ex Josepho, lib. XX Antiq., cap. xx, hunc Aegyptium ita describit: « Eodem, ait, tempore quidam ex Aegypto venit Hierosolymam, vatem se esse profitens, et plebi suadens ut secuta se in montem Oliveti ascenderet, qui e regione urbis ad quintum abest stadium: illic enim visuros suo jussu cadere Hierosolymorum moenia, ita ut per eorum ruinas aditus in urbem pateat. Quo cognito, Felix jubet milites arma sumere; stipatusque multis equitibus ac peditibus erumpens, invadit turbam seductam ab Aegyptio: quorum quadringentis occisis, ducentos vivos cepit: Aegyptius ipse pugna elapsus disparuit. Post haec latrones rursum ad rebellandum Romanis incitabant populum, dictitantes excutiendum illorum imperium, et non assentientium vicos direptos absumebant incendiis. » Porro Aegyptii olim male audiebant, tanquam malarum auctores artium. Unde proverbium: « Nectunt stupendas machinas Aegyptii, » de versutis, et ut ait Plautus, consutis dolis dictitatum. Et: « Lydi improbi, post hos secundi Aegyptii, tertiique Cares perditissimi omnium. » Et: « Aegypti nuptiae, » inauspicatae et infelices dicebantur. Sumptum e fabula Aegypti, qui filios quinquaginta totidem filiabus fratris maritos dedit: at hi, praeter unum, omnes a sponsis jugulati sunt. Sic etiamnum errones illi, quos Itali Cingaros vocant, qui divinando cuique fortunam, evacuant bursam, Aegyptii nuncupantur, et ex Aegypto se venisse jactitant. QUATUOR MILLIA. — Tot initio eduxerat ex Aegypto, sed, ut fit, affluente turba, praedonum numerus excrevit ad triginta millia, uti narrant Josephus et Eusebius jam citati. SICARIORUM. — Ita dicti qui sicas gestabant, ad secreto, occulte et expedite alios trucidandum. Sica enim erat gladius brevior, sed acutior, ita dictus a secando, quasi seca. Unde Cicero, oratione 2 et 3 in Catilinam: « Non jam, ait, inter latera nostra sica illa versabitur, non in campo, non in foro, non in curia, non denique inter domesticos parietes pertimescemus. » Ecce rursum Paulum similem Christo. Christus enim cum Barabba compositus, inter latrones quasi latro crucifixus est: ita Paulus hic censetur sicarius, imo sicariorum antesignanus.
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39. A TARSO CILICIAE. — Est enim alia Tarsus in Bithynia, alia in India. Tarsus olim vocata est Tersus, a quod illic primum a diluvio apparuerit terra sicca; vel quod illic delapsus Pegasus talo fracto, quem illi ταρσὸν vocant, claudicationem contraxerit: ita Stephanus, lib. De Urbibus; aut a serie remigii et remigum, quam Graeci vocant ταρσόν. Tarsus enim utpote maritima, remigibus et navibus abundabat. Unde in Scripturis celebrantur naves Tarsis. NON IGNOBILIS. — Id est nota, celebris. Est μείωσις, erat enim Tarsus Ciliciae metropolis: ita Stephanus, lib. De Urbibus; nunc vero longe celebrior est, eo quod illi Paulum Apostolum debeamus. MUNICEPS. — Moderne, id est civis; Syrus, in qua natus sum. Municeps a munere, quasi munus capiens, proprie is dicebatur, qui in civitatem Romanam receptus, munerum particeps fiebat, quales fuerunt Tusculani, Tiburtes, Praenestini, Arpinates, etc., quibus non licebat magistratum capere, sed tantum muneris partem. Ita Festus. « Municipes dicti, quod munera civilia capiant, » inquit Paulus, in lib. Munus, ff. De Verborum et Rerum significatione. Postea tamen abusive municipes dicti sunt, cujusque civitatis cives, inquit Ulpianus in dict. lib. 1, ff. Ad municipales. Dicit hoc Paulus, q. d. Ego non sum Aegyptius ille sicariorum dux, ut tu putas, tribune; quia sum Tarsensis, ac consequenter Romanus municeps et civis.
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40. ALLOCUTUS EST. — Miratur hic merito S. Chrysostomus Pauli animum ingentem, qui in tanto tumultu et periculo sibi praesens, imperturbatus, celsus et erectus, utpote innocentiae causaeque suae confisus, ac Deo nixus, tam appositam, imo compositam ad populum furentem habuerit concionem, ut miro omnium silentio sit auditus; nimirum « justus ut leo confidit, » dicitque cum Psalte: « Dominus illuminatio mea et salus mea, quem timebo? Si consistant adversum me castra, non timebit cor meum. Si exurgat adversum me praelium, in hoc ego sperabo, » Psalm. xxvi, 1; utique dicebat Paulus: « Mihi vivere Christus est, et mori lucrum. » Rursum vide hic Pauli pectus ardens amore suae gentis, licet erga se ingratissimae sibique inimicissimae, quod in tantis injuriis adhuc de Judaeorum salute cogitat, si vel aliquos possit Christo lucrifacere et salvare. Unde optabat pro eis anathema fieri a Christo, Rom. ix, 1. Tertio, vide quantus fuerit in Paulo zelus honoris divini, ad propagandum nomen et Ecclesiam Christi, ejusque majestatem et gloriam amplificandam. Nam etiam in mediis vinculis et tumultibus ipsoque agone mortis tacere non potest quin Jesum Christum pro viribus praedicet, celebret, glorificet; esto auditores omnes obstrent et occlament. Denique Paulus captus fuit circa Pentecostem, ut dixi vers. 17, et forte ipso festo Pentecostes, quo allusit dicens cap. xx, vers. 22: « Ecce alligatus ego spiritu vado in Jerusalem, et Spiritus Sanctus protestatur, quod vincula et tribulationes me manent Hierosolymis, » q. d. Alligat et impellit me Spiritus Sanctus in Jerusalem, ut in ejus festo, puta Pentecoste, pro ipso vinculis alligor. Unde sicut S. Petrus ante 24 annos, in prima Pentecoste Christiana habuit primam concionem ad populum, Actor. ii, ita in eadem habet et Paulus hic; sed causa et eventu dissimili. Petrus enim habuit auditores, ob prodigia Pentecostes, maxime capaces et benevolos, ideoque illico vi spiritus et lingua ignea convertit tria hominum millia; Paulus vero concionatus est ad hostes sibi infensissimos, poscentes eum ad necem: unde fructum alium non retulit, quam ut in eum jaciendo vestes et pulverem, occlamarent: Tolle eum de terra; non enim fas est eum vivere.
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v. 1 cum autem factum esset, ut navigaremus ἀναχθῆναι Scil. ἃ terra in altum mare deferri aóstracti ab ets divulsi ab eorum amplexibus, recto cursu ventmus Coum, insulam quae nunc Stanchio nomen habet sitaque est contra Halicarnassum principem Cariae urbem, ab hac distans XV m. p., inter Samum et Rhodum aequali utrinque intervallo circiter LXXX m. p. (Patr.), et seguenti die Rhodum, insulam XX m. p. a continente ex adverso Peraeae regioni Cariam et Lyciam interiacenti positam (Patr.) et inde Pataram; erat urbs Lyciae primaria celebris ἃ delubro et oraculo Apollinis; additur in altera lectione : et deinde Myram;
Paulus quoque et socii eius cum magna doloris significatione valedixerunt illis; id enim denotatur voce ἀποσπασθέντας ἀπ᾿ αὐτῶν, Chr. δείχνυσι xal τὴν βίαν;
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v. 2 et cum invenissemus navem transfretantem in Phoenicen, ascendenles navigavimus,
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v. 3 cum apparutssemus autem Cypro ἀνχφανέντες τὴν Κύπρον Cyprum conspicati (cum nobis fecissemus apparere Cyprum; Buttmann, Gram. d. neut. Spr. p. 164); altera lectio habet ἀνχαφάναντες; 0206000609 est facere ut appareat (BJ.), relinquentes cam ad sinistram, his docemur Paulum non per fretum patens XXX m. p. inter Ciliciam et Cyprum, sed per altum infra illam insulam Pataris recta Tyrum navigasse, quod iter ita continuatum utique quattuor diebus confici admodum commode potuit (Patr.); immo alii putant vento secundo potuisse confici duobus vel tribus diebus (cf. Felt.) ; navigavimus in Syriam , quo scil. cursus navis dirigebatur et venimus Tyrum ; 1bi entm navis ezpositura erat onus. In Phoenicia evangelium iam erat praedicatum (11,19; 15,3);
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v. 4 inventis autem. discipulis, ἀνευρεῖν quaerendo reperire; qua locutione indicari videtur numerum fidelium haud fuisse magnum (cf. v 5, Felt. Bl.), mansimus ibi diebus septem ; fortasse donec navis exposito onere aliisque mercibus susceptis denuo proficisceretur; qui Paulo dicebant per Spiritum ne ascenderet Ierosolymam; > non hoc dicit quod per Spiritum adhortatio fieret; sed quod per Spiritum noverant » (Oec. Theoph.); didicerant per spiritum propheticum fore ut tribulationes manerent Paulum, si ascenderet lerusalem; ipsi autem de suo addunt rogantes ne ascenderet; volebant ei parcere (CAr.); quare ei suadent ne se periculo certo obiiciat (cf. Salm. Lap. Calm. Beel. Patr. Felt. Wendt), et eodem modo Casstod. : praescientiae virtute commoniti dicebant Paulo, ne festinaret ascendere;
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v. 5 et expletis diebus 1520-0024 explicant Chr. Oec. Theoph. πληρῶσαι profecti ibamus deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem et positis genibus in. [tttore oravimus,; urbs inde ab Alexandro magno in paeninsula erat sita (Bl.); pius profecto est mos valedicendi fusa de genibus oratione; cf. 20,36;
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v. 6 et cum valefecissemus invicem (προσευξάμενοι) ἀπησπα- σάμεθα ἀλλήλους comprecati valediximus inter nos et ascendtmus navem ; illi autem redierunt in sua ; tota narrandi ratione declaratur et honor amorque Paulo a fidelibus exhibitus et fidelium, qui antea inter se minime noverant, maxima animorum coniunctio familiaritasque. Navigarunt a Philippis 20,6 usque ad Ptolemaidam
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v. 7 nos vero navigatione expleta διανύσαντες perficientes navigationem, a Tyro descendimus κατηντήσαμεν pervenimus Ptolemaidam, quae olim nobilis . urbs maritima fuit, antea ab Hebraeis Acco (i27 Iud. 1,31) a Graecis ΓἼἌχη vocata (St.-Jean d'Acre); Tyro distat XXXII m. p. (Patr.); et salutatis fratribus mansimus die una apud illos; Paulus iam non adeo festinat, ut antea (20,16); unde navigatione prospere et celeriter confecta iam pro certo habet se in urbem perventurum ad pentecosten ;
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v. 8 a/ia autem die τῇ 25 ἐπαύριον die postero, die crastino; gig altera autem die profecti venimus Caesaream itinere terrestri circiter XXX m. p. (Patr.); parumper aliter 27. : sunt milia passuum XLIV, m. metr. nostr. LXII, iter (etsi magnum) unius diei; et intrantes domum Philippi evangelistae qui erat unus de septem (6,5) mansimus apud eum; cf. 8,40; evangelistae vocantur qui evangelium, salutem messianam, annuntiant variis in locis neque tamen sunt apostoli neque prophetae (cf. Eph. 5,11. 2 Tim. 5,5 opus fac evangelistae). Clare itaque hic Philippus distinguitur ab apostolo eiusdem nominis — neque tamen confusio quaedam hac distinctione praecaveri poterat (cf. Euseb. ἢ. e. 3,31; M. 20,981). Lucas, socius Pauli qui virginitatem laudat ac commendat, profecto ad eandem virginitatis praestantiam efferendam, non omittit advertere
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v. 9 huic autem erant quattuor. fiae. virgines prophetantes; cf. Luc. 2,36 Anna prophetissa; sicut in vetere testamento mulieribus quoque donum propheticum quandoque concedebatur, ita in novo non penitus ab eo arcebantur, quamvis apostolus mulieres loqui in ecclesia aut docere prohibeat (1 Cor. 14,34. 1 Tim. 2,12). > Post crucem Christi statim in Actis apostolorum una domus Philippi evangelistae quadrigam producit virginum filiarum, ut Caesarea, in qua ex gentibus Ecclesia per centurionem Cornelium fuerat dedicata, etiam virginum puellarum praeberet exempla » (Hieronymus, adv. lovin. 1,39; M. 93, 265). Idem commemorat vidisse Paulam Caesareae domum Cornelii Christi ecclesiam et Philippi 860100185 et cubiculum quattuor virginum prophetarum (ep. 108 n. 8; M. 22,882). Bene adnotant Oec. Theoph. : « manifestum est quod magno studio servabatur virginitas; nisi enim res esset digna magno studio (περισπούδαστον), nequaquam addidisset scriptor rerum quod etiam virgines erant ». Wendt utique monet inde minime commendari moniales catholicorum! Iterum Paulo annuntiatur quid in urbe eventurum sit
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v. 10 e/ cum moraremur per dies aliquot, supervenit quidam a Iudaea propheta, nomine Agabus, erat Caesarea extra Iudaeam propriam. Estne idem Agabus, de quo 11,98? affirmant Beel. Felt. Wendt; sed licet dubitare, quia additur pronomen quidam, velut si Lucas nondum de Agabo mentionem ullam fecisset (cf. Patr.);
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v. 11 is cum venisset ad nos, tulit zonam Pauli et alligans sibi pedes ac manus dixit : haec dicit Spiritus sanctus : virum cuius est zona haec sic alligabunt in lerusalem Iudaei et tradent in manus gentium; more antiquorum prophetarum quod praedicit actu symbolico repraesentat (cf. Is. 20, 9-4. ler. 13,1 seq. 27,2; 28,10. Ez. 4,1; 19,3 etc.). Uti in v. 5, ita hic quoque alii praeter Paulum id solum intelligunt, si ascenderit Paulus ea obventura esse; neque tamen eum iuberi a Spiritu sancto ascendere; unde
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v. 19 quod cum audissemus, rogabamus nos, itineris socii, et qui loci 1llius erant οἱ ἐντόπιοι fideles Caesareenses, ne ascenderet lerosolymam ; Paulo autem persuasum erat sibi eundum esse Domino ita disponente;
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v. 13 tunc respondit Paulus et dizit : quid facitis flentes cum admiratione id enuntiatur (cf. Marc. 11,5) et habet maiorem emphasin quam illud : cur fletis; et af/ligentes cor meum? συνθρύπτοντες infringentes, contundentes cor, id quasi molle reddentes mihique robur ac fortitudinem adimentes vestro ploratu. Profitetur apostolus se intime tangi suorum dolore et lacrimis; at non esse affirmat, cur de sua sorte conturbentar et doleant : ego enim non solum alligari, sed et mori in lerusalem paratus sum propter nomen Domini Iesu, ὑπέρ cf. 5,51; 9,16; 135,26 et vide 20,24; ipsi enim mori lucrum est (Phil. 1,21); v. 1% e? cum ei suadere non possemus, quievimus dicentes : Domini voluntas fiat, senserunt Paulum non pertinacia ductum renuere, sed Dei consilio; ἡσυχάσαμεν tacuimus (uti vulg. 11,18); iam cessabant ei suadere, ne ascenderet, ipsi quoque acquiescentes voluntati Domini. Chr.; in altera lectione ἀποταξάμενοι (18,18 cum valedixissemus) ascendebamus in Ierusalem;
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v. 16 venerunt autem et ez discipulis a Caesarea. nobiscum, adducentes secum apud quem hospitaremur Mnasonem quendam Cyprium, antiquum discipulum, qui scil. primo iam tempore rei christianae fidem susceperat. Altera lectione narratur, in itinere illo eos venisse in aliquem pagum ibique apud Mnasonem divertisse et exinde in urbem esse profectos. Narratio haec est apta; nam a Caesarea in urbem non est unius diei iter, cum sint m. p. LXVIII, metrorum nostrorum milium circiter CII (B/.) ; satis mirum esset, quod ille Mnaso a Caesarea adduceretur, ut apud eum in lerusalem hospitium caperetur, nisi supponas Mnasonem etiam in 16rusalem domum possedisse. Quare alteram lectionem Beís. Bl. Hilg. praeferunt. dunt quos Mileti mansit quosque Caesareae, tum quibus Pataris Tyrum navigavit; erant autem ab altera die azymorum usque ad pentecosten L dies; ab ultimo XLIV. Apparet igitur potuisse Paulum... ante pentecosten Hierosolymis esse.
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v. 17 et cum venissemus Ierosolymam, Ὑενου.. ei; cf. 90,16, Jbenter ἀσμένως cum gaudio exceperunt nos fratres; ut contradictionem in textum inferat, contendit H:/g. hos fratres non posse distingui ab illa multitudine (v. 22) quae praeiudicata in Paulum opinione sit imbuta; criticus non videtur posse intelligere in magna hominum multitudine inveniri sententias varias. Ceterum planum est, Paulum urbem ingredientem non ab universa multitudine esse susceptum. Mox inviserunt praepositos ecclesiae
Uti in altera parte vidimus apostolum itinera peragentem et strenue ad evangelii propagationem laborantem, ita in hac tertia nobis exhibetur multa patiens et captivus. Describitur eius captivitas in ipsa urbe facta, eius captivitas Caesareae, iter romanum et captivitas romana. a) Paulus convenit Iacobum et seniores 21,17-25. ἡμεῖς Yap, item sah, gig nichil habent in te dicere, nos enim scripsimus; δα ἃ μηδὲν Totoutov τηρεῖν autouc εἰ uy CDEHLP al pler ph arm gig Chr Bed (ex graeco). In hac narratione varias difficultates reperiunt critici. Et primo quidem Sorof, Clemen , Jüngst, Hilg. non intelligunt, quomodo fratres libenter Paulum suscipiant et tamen efferant gravia dubia contra Pauli apud gentes apostolatum. Verum non est difficile utrumque conciliare. Ipsi enim omnino cum Paulo consentiunt, laetantur de propagatione evangelii; et quia erga eum maxime afficiuntur, loquuntur de periculo quod imminet etsuadent quomodo illud eum evitare posse existimant. Profecto qua ratione haec duo inter se excludant aut simul non possint consistere nemo dixerit. Bene enim advertere oportet lacobum et presbyteros ipsos nullatenus dubia movere contra Pauli agendi modum; proin nihil esse, cur eum non libenter suscipiant
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v. 18 sequenti autem die introibat. Paulus nobiscum ad lacobum apostolum, fratrem Domini (Gal. 1,19; 2,9), omnesque collecti sunt seniores;
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v. 19 quos cum salutasset , narrabat per singula, quae Deus fecisset in. gentibus per ministerium ipsius; quid magis pronum erat, quam ut Paulus narraret de profectu evangelii? attamen Weizs. verba plana ita pervertit, ut dicat debuisse Paulum coram presbyteris suam'ad gentes missionem defendere, sese purgare de suo praedicandi modo; praeterea narrationem laborare « vitio insanabili »; omitti scil. rem praecipuam, quomodo pecunia ab apostolo collecta sit suscepta (p. 355). Mirum critici desiderium! Lucas de ea collecta nihil in antecedentibus narravit; quid dicturi essent critici, si nunc eius faceret mentionem? nam reprehendunt eum v. g. quod Damasci fideles esse supponat, de quibus in antecedentibus nihil sit narratum etc. Ceterum profecto sufficit quod ipse Paulus postea exponit se eleemosynas facturum in gentem suam venisse (25,17). Atque minime opus fuisse, ut Paulus de suis laboribus se excusaret apud illos, tum ex aliis colligi debuit tum ex
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v. 20 at illi cum audissent, magnificabant Deum; cf. 11,18; proin intense laetati, Deum laudabant et glorificabant quod gentibus quoque salutem det et evangelium inter eas incrementum capiat. Verum eum quoque certiorem faciunt de falso rumore sparso apud Iudaeos : direruntque ei : vides, frater, quot millia sunt in. Iudaeis inter Iudaeos qui crediderunt et omnes sunt aemulatores legis πόσαι μυ-- 262266 minime est proprie accipiendum (B/.) ; hyperbolice magnus designatur numerus; θεωρεῖς (3,16; 19,96) ; rem scil. Paulo iam notam esse declaratur, et ipse iam antea expertus erat quanto studio legis tuendae fideles ex Iudaeis tenerentur (cf. 15,1. 5. Gal. 4,9. 10; 6,12). Si isti extra Palaestinam legis observantiam ipsis quoque gentilibus persuadere nitebantur, fideles in Palaestina etiam magis legis observandae esse studiosi iure censendi erant. Iam isti
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v. 21 audierunt autem de te quia discessionem doceas a Moyse eorum qui per gentes sunt Iudaeo-. rum, dicens non debere eos circumcidere filios suos neque secundum consuetudinem ingredi, χατηχήθησαν edocti sunt; tales rumores spargebant adversarii Pauli, Iudaei, quorum odium et persecutiones iam satis expertus erat, e£ qui eum tamquam contemptorem legis traducebant. Aliquam occasionem capere poterant ex eo quod Paulus observantiam legis fidelibus ex Iudaeis non commendabat et ea docebat ex quibus consequitur illam observantiam impune posse omitti, v. ₪. salutem unice haberi per Christum; « omnia mihi licent, sed non omnia expediunt — si ego cum gratia participo, quid blasphemor? unusquisque in suo sensu abundet; qui non manducat manducantem non iudicet, Deus enim illum assumpsit » etc. cf. Rom. 15,1 seq. 1 Cor. 10,22. 30. Verum exaggeratione quasi Paulus in id incumberet ut mores patrios plene destrueret, ei invidiam creare conabantur Iudaei asiani. Proinde 61 suadent, ut re et opere, non sermone defensionem paret (Chr. Oec.) et ita statim omnem dispellat suspicionem legis contemptae;
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v. 22 quid ergo est? cf. 1 Cor. 15,15. 26; quid in ea rerum conditione faciendum est? nam wtique πάντως omnino oportet convenire multitudinem, audient enim te supervenisse;
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v. 23 hoc ergo fac quod tibi dicimus : sunt nobis viri quattuor votum habentes super se;
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v. 24 his assumptis παραλαξών hos tibi adiungens tamquam socios sanctifica te cum illis, religiose abstine, sicut qui fecit votum nasiraeatus (cf. Num. 6,3); nam nasiraeus omnibus diebus separationis suae sanctus erit Domino (Num. 6,8); ἁγνίζεσθαι apud LXX ponitur pro הציר sese consecrare Domino (6,2. 19), et àmpende in 11115 ut radant capita i. e. eroga sumptus ad sacrificia illa quae in fine nasiraeatus simul cum tonsione capitis offerenda erant (Num. 6,13 seq.). Modus loquendi in tractatu mischnico est valde similis : עלי לגלח נזיר super me i. e. incumbit mihi tondere nasiraeum ; qua locutione scil. quis hunc sensum exprimit, quod adducet sacrificia quae adducere debet nasiraeus, quando tondetur tempore nasiraeatus completo (uti verba illa Maimonides explicat; cf. tract. נזור 2,5; Surenhusius 1]] p. 152). Quem morem in usu 101556 Josephus quoque testatur narrans de Agrippa : victimas immolavit ita ut nihil ἃ lege praescriptum omiserit, unde et multos nasiraeorum tonderi praecepit (ξυρᾶσθαι διέταξε, Antiq. 19,6,1 ; cf. Bell. iud. 2,15,1). Hac ratione igitur palam declarare poterat Paulus venerationem legis : et scient omnes quia quae de te audierunt falsa sunt οὐδέν ἐστιν nihil revera est; proin eum nequaquam esse contemptorem legis neque alios ad legis contemptum inducere, sed amóulas et ipse custodiens legem ; legem semper et ubique a Paulo observari, utique illa actione neque probatur neque id asserere volunt presbyteri ; verum contra calumniam sparsam ostendebatur illa actione apostolum servare legem, quotiescumque occasio seu utilitas aliorum id exigebat. Unum itaque quod Paulo cum offensione aemulatorum legis obiiciebatur ut removeret suadebant 8006668 , uti in altera lectione clarius habetur : quod enim spectat fideles ex gentibus non habent quod dicant contra te; nos enim scripsimus; idem satis indicatur
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v. 25 de his autem qui crediderunt ex gentibus nos scripsimus iudicantes, ut abstineant se ab idolis immolato et sanguine et suffocato et fornicattone; additur in altera lectione quod ad rem omnino pertinet : iudicantes ut nihil tale observent, nisi ut abstineant etc. cf. 15,20. 99. Proin nullam posse fieri affirmant reprehensionem Pauli eo quod fideles ex gentibus non doceat legis custodiam. Sed clamant « critici » : nequaquam fieri potuit, ut Paulus tali consilio acquiesceret (Weizs. Hilg. qui putat idem esse ac si Luthe- , rus in fine vitae diceretur pecuniam dedisse ad Missas persolvendas). Verum isti minime perpendunt id quod ipse Paulus de se affirmat : et factus sum ludaeis tamquam Iudaeus ut ludaeos lucrarer, iis qui sub lege sunt, quasi sub lege essem (1 Cor. 9,20. 21); quae verba certe non frustra dicuntur ab eo; iam quid aliud significant, nisi 50 legem custodire, si qua utilitas pro iis qui sub lege se esse profiteantur inde eluceat? Quare saniores critici concedunt nibil postulari a Paulo quod ipse praestare non posset (cf. Wendt). Quod si autem aliqui (Schürer, Wendi) v. 95 e textu removere volunt quasi alienum ἃ contextu, vehementer errant; altera lectione clare effertur quam apposite id quoque adiungatur. ld solum negare potest qui, sicut Wetzs., neque décretum eiusmodi unquam exstitisse neque si editum esset ullo pacto potuisse 8 Paulo accipi perfracte asserere audet. Acquiescit Paulus prudenti consilio , ut male de se edoctos ab errore revocaret
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v. 26 tunc Paulus assumptis viris παραλαδών, vide ad v. 9&, postera die purificatus ἁγνισθείς consecratus; vide ad
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v. 2&, cum 5 intravit. in. templum annuntians expletionem dierum. purificationis τοῦ ἁγνισμοῦ consecrationis, donec offerretur pro unoquoque eorum oblatio; annuntiat finem nasiraeatus sacerdotibus, ad quem finem tempore scil. voti elapso iam nihil aliud requirebatur quam oblatio sacrificiorum; qui scil. finis non aderat nisi donec offerebantur (προσ- ἠνέχθη) pro singulis sacrificia lege praescripta (Num. 6,13 seq.). Alii ita concipiunt illud donec referentes ad intravit : Paulum intrasse et cum eis mansisse donec singuli victimis Pauli impensis mactatis voto liberarentur (Patr.) vel Paulum intra quattuor dies quater cum singulis intrasse in templum ad sacrificia debita offerenda (Hake). At tumultum contra eum excitant ludaei asiani v. 97 dum autem septem dies consummarentur ἔμελλον 1. e. dum in co esset, ut...; proin ante diem septimum. Ponitur articulus αἱ ἡμέραι (qui utique in altera lectione deest); quare dies 150 noti supponuntur. Sed quales dies? res est incerta. Numerari a die adventus Pauli in urbem (Bed. Calm. Bl.), ab 91,15 (Hilg.), ab incepto Pauli nasiraeatu (Lap. Beel. Patr. Hake), designari tempus per quod pro singulis offerebat sacrificia (Cat. Weiss; sim. Wendt), indicari annuntiationem illam debuisse fieri sacerdotibus ita ut post septem tandem dies sacrificia fierent (Felt.). Ex 25,11 probabilius videtur intelligi dies adventus Pauli in urbem; ad quam sententiam etiam altera lectio consentanea est. Judaeos asianos quam maxime esse Paulo infestos, iam colligitur ex 90,19; hic qui de Asia erant Iudaei, cum vidissent eum in templo, concitaverunt omnem populum et iniecerunt ei manus clamantes, συνέχεον perturbarunt, confusione repleverunt (cf. 2,6; 19,32) populum et ipsum comprehenderunt; v. 98 viri Israelitae, adiuvate, usitata in tali re vox (DI.), hic est homo qui adversus populum et legem et locum hunc omnes ubique docens, gig. docet, eum accusant sicut accusatus erat Stephanus 6,13; ?nsuper et gentiles induxit in templum, i. e. in atrium Israelitarum; quae accusatio eo gravior erat, quia poena capitis proposita gentibus inscriptione publica interdictum erat ne ultra atrium gentilium procederent. Refert Josephus paribus intervallis dispositas fuisse columnas, de lege sanctitatis monentes, alias graecis, latinis litteris alias; nemini licere alienigenae in locum sanctum intrare (Bell. iud. 5,5,2) et quidem sub poena capitis (Antiq. 15,11,5). Eam inscriptionem reperit CA. Clermont-Ganneau in lerusalem septem lineis constantem et magnis exaratam litteris hunc in modum : μηθένα ἀλλογενῇ εἰσπορεύεσθαι ἐντὸς τοῦ περὲ tb ἱερὲν τρυφάχτου xai περιξέλου" ὃς δ᾽ ἂν ληφθῇ ἑαυτῷ αἴτιος ἔσται διὰ τὸ ἐξαχολουθεῖν θάνατον (cf. Revue archéologique, XXIII, 1872, p. 220 seq., 290 seq.). Et quale crimen illud sit, exaggerant clamantes : et violavit χεχοίνωχεν profanavit, polluit (cf. 10,15. Matth. 15,11. Marc. 7,15 etc.) sanctum ἰοcum istum; proin ostendit quantopere eum contemnat. . Quanta autem malitia eam confinxerint accusationem, aptam utique δὰ rabiem popularem excitandam, declaratur
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v. 29 viderant enim Trophimum Ephesium in civitate cum ipso (cf. 90,8), προορᾶν antea videre; gig. previderant; quem 100861 asiani i. e. Ephesii , ex gentilibus esse norunt, quem aestimaverunt, quoniam in templum introduxisset Paulus; hanc itaque falsam conclusionem proponunt ad confirmandam priorem accusationem generalem. Mox e templo rumor de scelere perpetrato et perturbatio spargitur per urbem
21:30
v. 30 commotaquc est civitas tota et facta est concursio populi; et apprehendentes Paulum trahebant eum extra templum, ne scil. caede eius (v. 31) sacrum locum macularent, et statim clausae sunt ianuae a levitis, ne in isto tumultu periculum esset profanationis templi, vel, ut alii putant, ne Paulus in templum quasi in locum tutiorem confugere posset; videtur cnim altare fuisse asyli locus, quod asylum soli homicidae voluntario negabatur (cf. Ex. 91,154. 3 Reg. 2,99-31);
21:31
v. 31 quaerentibus autem eum occidere, nuntiatum est tribuno cohortis quia tota confunditur Ierusalem , ἀνέβη, các; ascendit nuntius scil. ad arcem ÁAntoniam templo contiguam , in qua tribunus, Claudius Lysias (23,96), erat; ibi quoque erat cohors romana auxiliaris una, composita ex equitibus 2*0, peditibus 760, cui praeerat tribunus χιλίαργος (Bl.; de arce Antonia cf. Josephus, Bell. iud. 5,5,8; ex ea totum templum conspici potuit; erat enim illa arx custodia φρούριον urbis; qua parte arx iungebatur templi porticibus, in ambas descensus habebat (χαταξάσει:), per quos descendentes vigiles (semper enim in Antonia erat romana legio) et variis in locis ad porticus stantes cum armis festis diebus populum observabant ne quid novi moverent. Per Romanos eripitur Paulus furori Iuadaeorum, ne ab iis trucidaretur
21:32
v. 32 qui statim assumptis militibus et centurionibus (gig. et centurione), unde e decem centuriis cohortis plus una tribunus excitaverat (B/.); neque hoc est improbabile, quia ei magna totius urbis perturbatio et insurrectionis periculum (vide alteram lec.) nuntiabatur; decurrit ad 11/05 ex arce; qui cum vidissent tribunum et milites, cessaverunt percutere Paulum ;
21:33
v. 33 tunc accedens tribunus apprehendit eum; quem auctorem tumultus et seditionis habebat (v. 38) et iussit eum alligari catenis duabus cf. 19,6; quod Agabus praedixerat v. 11 iam impletur eo quidem modo, ut Iudaei non ipsi alligaverint, sed effecerint ut alligaretur; ipsi sunt auctores captivitatis eius. Tribunus ex turba quaerit de viro et de causa cur eum male tractarint : et interrogabat, quis esset et quid fecisset τίς εἴη (cf. 17,11; 25,90) xai τί ἐστιν πεποιηχώς ; unde de ipso adhuc incertum se esse indicat, sed certum ipsum facinus quoddam pessimum perpetrasse. Sed ex turba hominum concitata frustra certum et concors exspectatur responsum
21:34
v. 3& alii autem aliud clamabant 1n turba; cf. 19,39; et cum non posset certum cognoscere prae tumultu, v3, δυναμένου, habes genitivum absolutum, quamvis subiectum principalis sententiae sit idem (cf. Matth. 1,18; Buttmann p. 970, Blass, Gramm. p. 946), iussit duci eum 1n castra, in stationem militarem in arce;
21:35
v. 35 et cum venisset ad gradus, quibus scil. a templi porticu in arcem ascendebatur (vide ad v. 31), contigit ut portaretur a militibus propter vim populi; tantus erat turbae impetus, ut milites ne Paulus a turba sibi eriperetur eum portarent;
21:36
v. 36 sequebatur enim multitudo populi clamans : tolle eum scil. de medio; acclamatio furentium qua mortem eius postulant (cf. Luc. 23,18. Ioan. 19,15). Paulus pro suo in populum suum amore animos furentium alloquio placare et docere desiderat; unde populum alloquendi veniam sibi fieri exoptat
21:37
v. 37 et cum coepisset induci in castra Paulus, dicit tribuno : si licet mihi loqui aliquid ad te? εἰ in directa quoque interrogatione cf. 1,6; 7,1; 19,9. Ille miratur audiens eum graece loquentem : qui dizit : graece nosti?
21:38
v. 38 nonne tues Aegyptius οὐχ ἄρα non igitur es Aegyptius? ex eo quod graece loquitur, concludit tribunus falso ἃ se esse existimatum Paulum esse Aegyptium, qui ante hos dies tumultum concitasti et eduxisti in desertum quattuor millia virorum sicariorum? narrat losephus quoque Aegyptium pseudoprophetam collegisse περὶ τρισμυρίους, eosque ex solitudine ad montem Olivarum perduxisse; verum Felicem conatum hominis (qui voluisset dominationem irruptione in urbem facta occupare) praevenisse et facto congressu Aegyptium cum paucis evasisse, plurimos trucidatos vel captos esse, reliquos dispersos (Bell. iud. 2,13,5); Anüq. 20,8,6 idem scribit de ea re, esse trucidatos quadringentos, ducentos vivos captos. Discrimen numerorum iam advertit Beda : « non est de hoc numero satellitum inter tribunum qui haec locutus est et Iosephum qui de Aegyptio scripsit habenda controversia; potuit enim fieri ut primo cum paucis adveniens plures sibi postea publica freude coniunxerit ». Ceterum Josephus sibi non constat in duplici narratione; nam sexcenti, quos dicit in Antiq. trucidatos aut captos, non sunt πλεῖστοι τῶν σὺν αὐτῷ, de quibus in Bell. loquitur i. e. non sunt plurimi ex triginta fere hominum millia. Sicarii vocabantur latrones sicas, gladios breviores, sub veste, ὑπὸ τοῖς χόλποις sub sinubus, gestantes (Bell. iud. 2,17,6 cf. Antiq. 20,8,10), qui clam quem vellent occidebant, etiam interdiu media in urbe praecipue diebus festis plebi immixti inimicos suos percutiebant; cumque concidissent, illi qui caedem fecerant, cum adstantibus indignari se simulabant (Bell. iud. 2,13,3). Qui censebantur amici Romanorum, sicariorum insidiüs quam maxime petebantur. Cum Aegyptius ille fraude sua et mendacio tot homines perdidisset et ipse incolumis evasisset, potuit tribunus facile colligere in redeuntem illum converti furorem plebis!; ante hos dies cf. 5,36, ante hoc tempus, pridem (///.); sub Felice praeside, de quo vide 25,10;
21:39
v. 39 et dixit ad eum Paulus : ego homo sum quidem Iudaeus a Tarso Ciliciae, cf. 11,95; in altera lectione statim habetur quod 22,3 dicitur; insuper in ea bene inter se respondent particulae 4iv-2:; illa enim universale aliquod proponit, cui δὲ strictius aliquod subiicit (uti Klotz, Devar. I p. 122 notio particularum declaratur), non ignotae civitatis municeps, πολίτης civis (gig.); adhibet litoten, qua civitas nobilis ac celebris designetur; amorem patriae adsignificari quandoque monent; rogo autem te, permutte mihi loqui ad populum ; iam explicat , cur quaesierit v. 37; « sperabat Paulus populum oratione sua se placare posse; quae spes quamvis irrita fuerit, praeclarum est documentum animi illius viri, qui populi sui summo amore imbutus nunquam de eo desperare potuit. Rom. 9-11 » (B/.) et apposite notat Lap. : « vide hic Pauli pectus ardens amore suae gentis, licet erga se ingratissimae sibique inimicissimae, quod in tantis iniuriis adhuc de ludaeorum salute cogitat, si vel aliquos possit Christo lucrifacere et salvare; vide quantus in eo fuerit zelus honoris divini ad propagandum nomen et Ecclesiam Christi; nam in mediis vinculis et tumulti bus ipsoque agone mortis tacere non potest ». Tribunus clamante turba nullam certam accusationem perceperat (v. 84), quod de Paulo suspicatus erat, ipse Paulus diluerat; unde eum iam non habebat virum scelestum ; quare merito sperare poterat alloquio Pauli posse sedari tumultum;
21:40
v. &0 et cum ille permisisset, Paulus stans in gradibus annuit manu ad plebem (cf. 12,17; 13,16) et magno silentio facto allocutus est lingua hebraea i. e. quae tum in Iudaea in usu erat τῇ 2600056 Σδιαλέχτῳ, specie quadam linguae aramaicae; merito sperare poterat sermone patrio aures animosque magis demulceri eosque facilius placari, cum ipsa lingua hebraea utens honorem deferret Iudaeis.
21:1
(Act. 21, 1-4). Nel viaggio che lo condusse prigioniero
(Act. 16, 10-40). Verso il 57 o 58 segue ancora Paolo da Filippi a Gerusalemme, durante il terzo viaggio apostolico (Act. 21, 1-17). Assiste all'arresto ed all'incarcerazione di Paolo (Act. 21, 18-26, 32). Poi, quando il prigioniero è trasferito da Cesarea a Roma, L. lo accompagna (Act., 27, 22-8, 29). Si …
21:3
TIRO (EBR.-FENICIO ŞOR, ŞOR; CF. ŞOR « ROCCA »; GR. TOPOÇ; MOD. ŞUR)
… rimase però il grande ricordo della potenza passata, ordinariamente in unione con Sidone, come mostrano le allusioni del Vangelo (Mt. 11, 21-22; 15, 21; Mc. 3, 8; 7, 24, 31; Lc. 6, 17; 10, 13 agg.), insieme con un certo movimento nel suo porto (Act. 21, 3-7).
21:5
… S. Stefano s'inginocchiò nella sua ultima preghiera, s. Pietro e s. Paolo pregavano in ginocchio, e i cristiani che accompagnavano s. Paolo alla nave che lo portava lontano, s'inginocchiarono a pregare sulla riva del mare (Act. 7, 60; 9, 40; 20, 36; 21, 5).
21:7
Il cristianesimo vi ebbe seguaci sin da principio e s. Paolo (Act. 21,7) ne visitò la comunità nel suo viaggio da Cesarea a Roma. …
21:8
… In questo ministero gli Apostoli erano coadiuvati da una speciale classe di catechisti detti nel Nuovo Testamento « evangelisti » o banditori della « buona novella », ai quali si aggiungevano i « dottori » o « maestri », ossia persone insignite dallo Spirito del « dono » dell'insegnamento (cf. Act. 21,8; 8,5 sgg. 40; Eph. 4, 11; II Tim. 4, 5; Rom. 12,7; I Cor. 12,8: agli « evangelisti » era forse affidata la prima evangelizzazione, e ai « dottori » o « maestri » il compito di perfezionare …
… essere stato arrestato a Gerusalemme, vi fu trattenuto per due anni prigioniero (dal 58 al 60), sotto i procuratori Felice e Feste: qui appellò a Cesare e, dopo essersi difeso anche dinanzi ad Agrippa II e Berenice, s'imbarcò per Roma (Act. 9, 30; 18, 22; 21, 8; 23, 23-27, 2).
… La prima volta l'appellativo è applicato al diacono Filippo (Act. 21, 8), forse per distinguerlo
FILIPPO DIACONO. - Secondo dei 7 diaconi ordinati dagli Apostoli (Act. 6, 9), detto anche F. l'evangelista (Act. 21, 8) per distinguerlo dall'omonimo apostolo. …
L. ha attinto, almeno mediatamente, nel tesoro dei ricordi di Maria (Lc. 2, 19, 51). Ha avuto la possibilità di ricevere indicazioni preziose provenienti da ambienti giovannei (ibid. 9, 54), da Pietro (ibid. 22, 8), da Cleophas (ibid. 24, 18), dal diacono Filippo (Act. 21, 8), particolarmente al corrente di quanto riguardava la Samaria (Act. 8, 5-8; Lc. 9, 52-56; 17, 11-19). Le pie donne (Lc. 8, 2-3; 23, 55), Marta e Maria (ibid. 10, 38) hanno potuto informarlo …
… Già se ne parla negli Atti degli Apostoli, ma essi furono numerosi nei tempi seguenti (Act. 21, 8-9; I Cor. 7, 8-9; Apoc. 14, 4; Eusebio, Hist. eccl., III, 31: PG 21, 279; Clemente Alessandrino, Strom., II, 18: PG 8, 1040). Più tardi ebbero il nome di « asceti », dal paragone …
21:9
… Gli Atti degli Apostoli descrivono la povertà volontaria dei fedeli di Gerusalemme (4, 34), menzionano le 4 figlie del diacono Filippo vergini (Act. 21, 9), ossia consacrate alla verginità (cf. Eusebio, Hist. eccl., III, 31; PG 20, 279). Gli apologisti dei secc. …
… Apostoli: I Cor. 12, 28 sg.; 14, 1-5,24,29,31 sg.; Eph. 2,20; 3,5; 4,11; parecchie volte, nel Nuovo Testamento, appaiono questi interpreti di Dio, dando predizioni, leggendo i segreti dei cuori; apportatori della divina parola (Act. 11,27; 19,6; 21,9 sg.), edificano, esortano, incoraggiano. …
21:10
A Cesarea, nel 58 (sembra), A. preannunziò a Paolo « mediante lo Spirito » l'imprigionamento a Gerusalemme, con azione simbolica (stretto parallelo in Io. 21, 18) seguita da spiegazione, secondo l'uso dei profeti del Vecchio Testamento (cf. Ez. 3, 25 e 4, 8); ma non lo distolse dal suo viaggio (Act. 21, 10-14). L'indefinito τις (Act. 21, 10) induce qualcuno a distinguere due A. Il doppio caso di A. dimostra che il carisma del « profeta », sebbene non comporti essenzialmente la predizione …
… In casa di F., dove Paolo si formò «molti giorni», un certo profeta Agabo (v.) «prese la cintura di Paolo, se ne legò i piedi e le mani», preannunciando con quell'azione simbolica la prigionia gerosolimitana di Paolo (Act. 21, 10 sg.).
molteplici dei farisei (per significare la mondezza legale), il lavarsi le mani di Pilato (simbolo d'innocenza), ecc. L'azione simbolica di Agabo (v.), che si lega mani e piedi con la cinta di Paolo, ne predice la prigionia (Act. 21, 10-13).
21:18
… Là risiedeva il diacono Filippo con a figlie profetesse (Act. 8, 40; 21, 18). S. Pietro vi battezzò Cornelio, centurione della coorte italica (Act. 10), primo incirconciso che entrava nella Chiesa. …
Giacomo, f. di G., fu il primo vescovo di Gerusalemme; cf. Act. 15, 13; 21, 18; Gal. 1, 19; I Cor. 15, 7; di lui narra molte cose Egasippo (Eusebio, Hist. eccl., II, 4-6; PG 20, 197 sg.).
(Act. 16, 10-40). Verso il 57 o 58 segue ancora Paolo da Filippi a Gerusalemme, durante il terzo viaggio apostolico (Act. 21, 1-17). Assiste all'arresto ed all'incarcerazione di Paolo (Act. 21, 18-26, 32). Poi, quando il prigioniero è trasferito da Cesarea a Roma, L. lo accompagna (Act., 27, 22-8, 29). Si trova al lato di Paolo, ma forse non in modo continuo, al momento delle …
… prerogative del vescovo (cf. J. Colson, L'évêque dans les communautés primitives, Parigi 1951, pp. 21-26). Egli primeggia non solo come il presidente, ma soprattutto come il legame d'unità del collegio dei presbiteri, che si stringono intorno a lui (Act. 21, 18-19), come prima intorno agli Apostoli (ibid. 15, 6-29). Nella stessa comunità, fin dai primordi, erano stati costituiti i sette ministri delle mense (ibid. 6, 1-7), comunemente ritenuti …
21:26
… avverte i Colosssesi che non vige più l'obbligo di osservare i noviluni e i sabati (Col. 2, 16). Gli Apostoli e i primi cristiani, se per qualche tempo si riuniscono, insieme con i Giudei, nel giorno di sabato per la lode a Dio (Act. 2, 46; 3, 1; 5, 12; 21, 26), ben presto hanno proprie adunanze per la preghiera e per la celebrazione eucaristica (Act. 2, 42), in modo da introdurre la consuetudine della santificazione del giorno seguente …
21:27
… Nel 1871 a Gerusalemme scoprì una delle stele che proibivano ai gentili l'ingresso nell'atrio riservato ai Giudei nel Tempio (cf. Act. 21, 27-30). Nel 1880 curò il calco dell'iscrizione trovata nel tunnel che portava l'acqua dalla fontana della Vergine alla piscina di Siloe. …
nico-cristiano Trofimo di Efeso (Act. 21, 27 sgg.).
TESSALONICESI, EPISTOLE I-II AI
… Simulano una sommossa popolare per uccidere, senza autorizzazione, s. Stefano (Act. 7, 57-60); solo l'intervento provvidenziale di un tribuno toglie loro di mano Paolo, mentre lo tiran fuori dal luogo sacro per ucciderlo (ibid. 21, 27-34); e il tribuno deve mandarlo sotto scorta a Cesarea, per sventare la congiura fatta per sopprimerlo (ibid. 23, 12-35). Sotto Erode Agrippa (ibid. 12) viene ucciso Giacomo, e Pietro …
TROFIMO (ΤΡΌΦΥΟΣ, «NUTRITO», «ALUNNO»), SANTO
servato agli Israeliti, suscitarono un tumulto, in cui Paolo venne arrestato dal tribuno romano Claudio Lisia (Act. 21, 27-33). Nel 66-67, mentre seguiva l'Apostolo nel suo ultimo viaggio in Oriente, una malattia lo costrinse a fermarsi a Mileto (II Tim. 4, 20). Secondo C. Spicq, G. Ricciotti, P. De Ambroggi, …
21:29
… piattaforma «προτεύχημα» = antemurale) era il piano sopraelevato (largo 10 cub.) su cui si ergeva il muro che recingeva il t.; vi si ascendeva per 14 gradini, era largo 10 cub. e girava tutt'intorno al t.; i gentili e gli impuri non potevano penetrarvi (cf. Act. 21, 29-30, forse anche Eph. 2,
21:30
spedì sotto buona scorta a Cesarea (Act. 21, 30-40;
21:37
I libri del Nuovo Testamento menzionano numerosi Giudei ellenisti a Gerusalemme (Act. 6, 1; 9, 29): ἑλληνιστῆς (da ἐλλενίζειν «vivere come i Greci» o «parlare greco»), tradotto dalla Volgata (a torto) Graecus, è il giudeo che parla greco (Act. 21, 37-39) perché nato o domiciliato nel mondo di lingua e cultura ellenica. …
21:38
… Act. 5, 37) un certo Teoda (ibid. 5, 36), un altro giudeo venuto dall'Egitto che riuscì ad attirare intorno a sé migliaia di sicari ai tempi del procuratore Felice, e uno scriba di nome Mattia (G. Flavio, op. cit., XX, 3, 6; Bellum Iud., II, 13, 5 e Act. 21, 38). L'aspettazione di un grande liberatore era passata dal giudaismo anche nel mondo pagano, stando alla testimonianza di Svetonio e di Tacito. …
21:39
… Iud., I, 4, 3); alla disputa di Stefano in Gerusalemme presero parte Giudei della C. (Act. 6, 9). Durante il dominio romano l'avvenimento più notevole fu la nascita in Tarso, città principale (Act. 21, 39), di s. Paolo, che esercitò il mestiere comune in quella regione e cioè di « fabbricante di tende »; dai peli ispidi e folti di capre si confezionavano tessuti detti appunto cilici. …
21:40
MATTEO, APOSTOLO, EVANGELISTA, SANTO
… Questa non era più l'antica lingua ebraica (come pensano Schegg, Belser, Cladder e altri), ma l'aramaica, detta anch'essa comunemente « ebraica » nel Nuovo Testamento (Io. 5, 2; 19, 17; Act. 21, 40), negli scritti di Flavio Giuseppe (Antiq. …
21:47
… Iud., I, 4, 3; Act. 21, 47).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.