| Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing. | Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican. | Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view. |
| 1 And when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy. | Et cum evasissemus, tunc cognovimus quia Melita insula vocabatur. Barbari vero præstabant non modicam humanitatem nobis. | Melita, now called Malta, famous for being the residence of, and giving the title to, the military order of Knights, who strenuously resisted the Turks, when they threatened to overrun Christendom. The inhabitants are called Barbarians, not as a term of reproach, for the manner he speaks of their humanity testifies the contrary; but in the classical sense of the word, it was applied by Greeks and Romans to all who did not speak either of those languages. Their hospitality was rewarded by the light of faith, which they still maintain, although infidels have sometimes for a century had dominion over this island. Tirinus, &c.
|
| 2 For kindling a fire, they refreshed us all, because of the present rain, and of the cold. | Accensa enim pyra, reficiebant nos omnes propter imbrem, qui imminebat, et frigus. | |
| 3 And when Paul had gathered together a bundle of sticks, and had laid them on the fire, a viper coming out of the heat, fastened on his hand. | Cum congregasset autem Paulus sarmentorum aliquantam multitudinem, et imposuisset super ignem, vipera a calore cum processisset, invasit manum eius. | |
| 4 And when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who though he hath escaped the sea, yet vengeance doth not suffer him to live. | Ut vero viderunt Barbari pendentem bestiam de manu eius, ad invicem dicebant: Utique homicida est homo hic, qui cum evaserit de mari, ultio non sinit eum vivere. | Murderer. In this instance we see how unfounded are the judgments of men. As if the misfortune itself were not sufficient to endure, the man upon whom any temporal calamity falls, must be also judged to be an object of divine vengeance. How cruel and preposterous, yet how common are such proceedings! Whence can it happen that man is so forward to think evil, so slow to suspect good in his neighbour? A. — Not to live. The inhabitants of the island, called Barbarians, had a notion of a Deity, and also that murder was against the law of God and nature. Wi.
|
| 5 And he indeed shaking off the beast into the fire, suffered no harm. | Et ille quidem excutiens bestiam in ignem, nihil mali passus est. | |
| 6 But they supposed that he would begin to swell up, and that he would suddenly fall down and die. But expecting long, and seeing that there came no harm to him, changing their minds, they said, that he was a god. | At illi existimabant eum in tumorem convertendum, et subito casurum, et mori. Diu autem illis expectantibus, et videntibus nihil mali in eo fieri, convertentes se, dicebant eum esse Deum. | That he would suddenly fall down and die. It is not then by the natural situation and temper of the air, that this island has no venomous creatures. Wi.
|
| 7 Now in these places were possessions of the chief man of the island, named Publius, who receiving us, for three days entertained us courteously. | In locis autem illis erant prædia principis insulæ, nomine Publii, qui nos suscipiens, triduo benigne exhibuit. | |
| 8 And it happened that the father of Publius lay sick of a fever, and of a bloody flux. To whom Paul entered in; and when he had prayed, and laid his hands on him, he healed him. | Contigit autem, patrem Publii febribus, et dysenteria vexatum iacere. Ad quem Paulus intravit: et cum orasset, et imposuisset ei manus, salvavit eum. | |
| 9 Which being done, all that had diseases in the island, came and were healed: | Quo facto, omnes qui in insula habebant infirmitates, accedebant, et curabantur: | |
| 10 Who also honoured us with many honours, and when we were to set sail, they laded us with such things as were necessary. | qui etiam multis honoribus nos honoraverunt, et navigantibus imposuerunt quæ necessaria erant. | |
| 11 And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors. | Post menses autem tres navigavimus in navi Alexandrina, quæ in insula hiemaverat, cui erat insigne Castorum. | |
| 12 And when we were come to Syracusa, we tarried there three days. | Et cum venissemus Syracusam, mansimus ibi triduo. | |
| 13 From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli; | Inde circumlegentes devenimus Rhegium: et post unum diem flante Austro, secunda die venimus Puteolos; | |
| 14 Where, finding brethren, we were desired to tarry with them seven days: and so we went to Rome. | ubi inventis fratribus rogati sumus manere apud eos dies septem: et sic venimus Romam. | |
| 15 And from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum, and the Three Taverns: whom when Paul saw, he gave thanks to God, and took courage. | Et inde cum audissent fratres, occurrerunt nobis usque ad Appii forum, ac tres Tabernas. Quos cum vidisset Paulus, gratias agens Deo, accepit fiduciam. | |
| 16 And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him. | Cum autem venissemus Romam, permissum est Paulo manere sibimet cum custodiente se milite. | To dwell by himself, with a soldier that guarded him. S. Paul was chained, as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock to the prisoner's wrist, and the other end of the chain to the wrist of the soldier who was to guard him. In most Greek copies we read: the centurion delivered the prisoners to the captain of the guards: as it is in the Prot. translation, and very probable; but these words are not found in divers Greek MSS. nor were read by the ancient interpreter of the Latin Vulgate. Wi. — S. Chrysostom attributes this liberty S. Paul enjoyed at Rome of going whither he liked, to their admiration of him. Hom. liv. in Acts. — Others to the moderation of Afranius Burrus, who was prefect of the Prætorium in the year 61, and who used his authority, as long as he possessed any over Nero's mind, to repress that emperor's bad inclinations, and direct his councils with wisdom. Calmet.
|
| 17 And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans; | Post tertium autem diem convocavit primos Iudæorum. Cumque convenissent, dicebat eis: Ego, viri fratres, nihil adversus plebem faciens, aut morem paternum, vinctus ab Ierosolymis traditus sum in manus Romanorum, | Chief of the Jews. We have seen before, that the emperor Claudius banished all Jews from Rome. It would appear from this verse, that many of the principal Jews returned at his death, which happened five years before S. Paul's arrival. Calmet.
|
| 18 Who, when they had examined me, would have released me, for that there was no cause of death in me; | qui cum interrogationem de me habuissent, voluerunt me dimittere, eo quod nulla esset causa mortis in me. | |
| 19 But the Jews contradicting it, I was constrained to appeal unto Caesar; not that I had any thing to accuse my nation of. | Contradicentibus autem Iudæis, coactus sum appellare Cæsarem, non quasi gentem meam habens aliquid accusare. | |
| 20 For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain. | Propter hanc igitur causam rogavi vos videre, et alloqui. Propter spem enim Israel catena hac circumdatus sum. | Because that for the hope of Israel. That is, of the Messias, so long expected and hoped for by the Israelites. Wi. — According to the Roman custom, S. Paul must have been fastened by the right hand to one end of a chain, the other end of which chain held to the left hand of the soldier who guarded him. V.
|
| 21 But they said to him: We neither received letters concerning thee from Judea, neither did any of the brethren that came hither, relate or speak any evil of thee. | At illi dixerunt ad eum: Nos neque litteras accepimus de te a Iudæa, neque adveniens aliquis fratrum nunciavit, aut locutus est quid de te malum. | |
| 22 But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that it is every where contradicted. | Rogamus autem a te audire quæ sentis: nam de secta hac notum est nobis quia ubique ei contradicitur. | It is every where gainsayed. Here we observe one of the characters of the true religion. It is contradicted and spoken against. As singular as this may appear, it is however true. Jesus, the author of that religion, had foretold it should be so. If the world hateth me, it will hate you also. The situation of the Catholic religion in this country, at present, is something similar to what is related here of Christianity: and those who have the candour to inquire seriously into its merits, have generally the reward of being convinced and of believing in it. Christianity, like some plants, grows the better for being trodden upon. A.
|
| 23 And when they had appointed him a day, there came very many to him unto his lodgings; to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening. | Cum constituissent autem illi diem, venerunt ad eum in hospitium plurimi, quibus exponebat testificans regnum Dei, suadensque eis de Iesu ex Lege Moysi, et Prophetis a mane usque ad vesperam. | |
| 24 And some believed the things that were said; but some believed not. | Et quidam credebant his, quæ dicebantur: quidam vero non credebant. | |
| 25 And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet, | Cumque invicem non essent consentientes, discedebant dicente Paulo unum verbum: Quia bene Spiritus sanctus locutus est per Isaiam prophetam ad Patres nostros, | |
| 26 Saying: Go to this people, and say to them: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. | dicens: Vade ad populum istum, et dic ad eos: Aure audietis, et non intelligetis: et videntes videbitis, et non perspicietis. | |
| 27 For the heart of this people is grown gross, and with their ears have they heard heavily, and their eyes they have shut; lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. | Incrassatum est enim cor populi huius, et auribus graviter audierunt, et oculos suos compresserunt: ne forte videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos. | |
| 28 Be it known therefore to you, that this salvation of God is sent to the Gentiles, and they will hear it. | Notum ergo sit vobis, quoniam Gentibus missum est hoc salutare Dei, et ipsi audient. | |
| 29 And when he had said these things, the Jews went out from him, having much reasoning among themselves. | Et cum hæc dixisset, exierunt ab eo Iudæi, multam habentes inter se quæstionem. | |
| 30 And he remained two whole years in his own hired lodging; and he received all that came in to him, | Mansit autem biennio toto in suo conducto: et suscipiebat omnes, qui ingrediebantur ad eum, | Two whole years in his own hired lodging. That is, in the lodgings which S. Paul was permitted to hire for himself, and to live there, with a soldier chained to him for his guard. Happy soldier, if he knew how to make use of such a favourable opportunity! We may take notice by all this narration of S. Luke, (as when he says here, v. 16, when we arrived at Rome, &c.) that he was all the way in the ship with S. Paul. Wi.
|
| 31 Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition. | prædicans regnum Dei, et docens quæ sunt de Domino Iesu Christo cum omni fiducia, sine prohibitione. |
Here terminates the history of S. Paul, as contained in the Acts of the Apostles. The other actions of this great apostle, for want of being recorded, are involved in much obscurity. That he obtained his liberty again, and made many voyages to carry the light of the gospel into many countries, is certain: but nothing is known as to the manner or time. He finished his labours by martyrdom, being beheaded at Rome in the 66th of the Christian æra, and the 13th of Nero. What a degree of virtue might we not attain, were we animated by the spirit and courage of a S. Paul. Let us at least try to imitate his example; and, if in dangers and difficulties we cannot clothe our souls in adamant, as he did, we may certainly avoid yielding ingloriously to every light impression. Let us at an humble distance tread in his footsteps and live so that we may navigate in safety the boisterous ocean of life, and by the grace of Jesus
Christ arrive at the port, where danger is no more to be apprehended. S. Chrys. hom. lv. in Act. ad finem.
|
