| 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 as they were speaking to the people, the priests, and the officer of the temple, and the Sadducees, came upon them, | Loquentibus autem illis ad populum, supervenerunt sacerdotes, et magistratus templi, et Sadducæi, | The officer [1] (of the guard) of the temple: lit. the magistrate of the temple. But this magistrate, by the Greek, was an officer over soldiers; we may presume, over those who were to guard the temple. Wi.
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| 2 Being grieved that they taught the people, and preached in Jesus the resurrection from the dead: | dolentes quod docerent populum, et annunciarent in Iesu resurrectionem ex mortuis: | The resurrection. This vexed particularly the Sadducees, who denied the resurrection: and they had great power among the Jews. Wi.
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| 3 And they laid hands upon them, and put them in hold till the next day; for it was now evening. | et iniecerunt in eos manus, et posuerunt eos in custodiam in crastinum: erat enim iam vespera. | |
| 4 But many of them who had heard the word, believed; and the number of the men was made five thousand. | Multi autem eorum, qui audierant verbum, crediderunt: et factus est numerus virorum quinque millia. | Five thousand. Not that hereby is meant the whole number of the believers, but five thousand, by this miracle and preaching, were added to those that believed before. Wi. — Here again we remark the visible increase of the Catholic Church, by the preaching of the word.
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| 5 And it came to pass on the morrow, that their princes, and ancients, and scribes, were gathered together in Jerusalem; | Factum est autem in crastinum, ut congregarentur principes eorum, et seniores, et scribæ in Ierusalem. | Their rulers, &c. The chief of them, and Annas, the high priest; perhaps he had lately succeeded Caiphas, high priest of the year before. Wi.
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| 6 And Annas the high priest, and Caiphas, and John, and Alexander, and as many as were of the kindred of the high priest. | et Annas princeps sacerdotum, et Caiphas, et Ioannes, et Alexander, et quotquot erant de genere sacerdotali. | |
| 7 And setting them in the midst, they asked: By what power, or by what name, have you done this? | Et statuentes eos in medio, interrogabant: In qua virtute, aut in quo nomine fecistis hoc vos? | By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished to know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. Calmet.
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| 8 Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people, and ancients, hear: | Tunc repletus Spiritu sancto Petrus, dixit ad eos: Principes populi, et seniores audite: | |
| 9 If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole: | Si nos hodie diiudicamur in benefacto hominis infirmi, in quo iste salvus factus est, | |
| 10 Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. | notum sit omnibus vobis, et omni plebi Israel: quia in nomine Domini nostri Iesu Christi Nazareni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste astat coram vobis sanus. | |
| 11 This is the stone which was rejected by you the builders, which is become the head of the corner. | Hic est lapis, qui reprobatus est a vobis ædificantibus, qui factus est in caput anguli: | |
| 12 Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved. | et non est in alio aliquo salus. Nec enim aliud nomen est sub cælo datum hominibus, in quo oporteat nos salvos fieri. | |
| 13 Now seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered; and they knew them that they had been with Jesus. | Videntes autem Petri constantiam, et Ioannis, comperto quod homines essent sine litteris, et idiotæ, admirabantur, et cognoscebant eos quoniam cum Iesu fuerant: | The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[2] and (as they are called idiots ) they could not find how to contradict the fact, the man that was healed, being there present. Wi. — Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See v. 19; and again, C. v. 29.
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| 14 Seeing the man also who had been healed standing with them, they could say nothing against it. | hominem quoque videntes stantem cum eis, qui curatus fuerat, nihil poterant contradicere. | |
| 15 But they commanded them to go aside out of the council; and they conferred among themselves, | Iusserunt autem eos foras extra concilium secedere: et conferebant ad invicem, | |
| 16 Saying: What shall we do to these men? for indeed a known miracle hath been done by them, to all the inhabitants of Jerusalem: it is manifest, and we cannot deny it. | dicentes: Quid faciemus hominibus istis? quoniam quidem notum signum factum est per eos, omnibus habitantibus Ierusalem: manifestum est, et non possumus negare. | What shall we do to these men? They were perplexed, says S. Chrys. and in greater fear than the apostles. They saw they could do nothing but threaten and charge them to speak no more of Jesus. Wi.
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| 17 But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man. | Sed ne amplius divulgetur in populum, comminemur eis, ne ultra loquantur in nomine hoc ulli hominum. | |
| 18 And calling them, they charged them not to speak at all, nor teach in the name of Jesus. | Et vocantes eos, denunciaverunt ne omnino loquerentur, neque docerent in nomine Iesu. | |
| 19 But Peter and John answering, said to them: If it be just in the sight of God, to hear you rather than God, judge ye. | Petrus vero, et Ioannes respondentes, dixerunt ad eos: Si iustum est in conspectu Dei, vos potius audire quam Deum, iudicate. | |
| 20 For we cannot but speak the things which we have seen and heard. | non enim possumus quæ vidimus et audivimus non loqui. | We have seen and heard. From these words, S. Chrysostom makes some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places of amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. Hom. x. in Act. — It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. A.
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| 21 But they threatening, sent them away, not finding how they might punish them, because of the people; for all men glorified what had been done, in that which had come to pass. | At illi comminantes dimiserunt eos: non invenientes quomodo punirent eos propter populum, quia omnes clarificabant id, quod factum fuerat in eo quod acciderat. | Threatening them. Here commences the history of the first persecution of religious opinion, which the passions of men have continued, and swelled to such a frightful length. But on this, as on all other occasions, it has defeated its own purpose, by adding firmness and constancy to the persecuted. Truth is not to be overpowered by violence. In vain have the kings and princes of the earth risen up against the Lord, and against his Christ. — When will men learn, that charity is the principle of conversion! — That is an unheard-of kind of preaching, said the great Pope, S. Gregory, which exacts belief by stripes. He was on this occasion reprehending the false zeal of certain indiscreet Christians at Rome, who were for compelling the Jews to become converts. A. — The amiable Fenelon, in a letter to Prince Charles, the son of our James the Second, says: "No human power can force the impenetrable intrenchments of the human mind. Compulsion never persuades it only makes
hypocrites. When kings interfere in matters of religion, they do not protect it; they enslave it. Give civil liberty to all; not by approving all religions, as indifferent, but, by permitting in others, what God permits."
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| 22 For the man was above forty years old, in whom that miraculous cure had been wrought. | Annorum enim erat amplius quadraginta homo, in quo factum fuerat signum istud sanitatis. | |
| 23 And being let go, they came to their own company, and related all that the chief priests and ancients had said to them. | Dimissi autem venerunt ad suos: et annunciaverunt eis quanta ad eos principes sacerdotum, et seniores dixissent. | Being let go, they came to their own [3] company, relating with simplicity all that had happened.
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| 24 Who having heard it, with one accord lifted up their voice to God, and said: Lord, thou art he that didst make heaven and earth, the sea, and all things that are in them. | Qui cum audissent, unanimiter levaverunt vocem ad Deum, et dixerunt: Domine, tu es qui fecisti cælum, et terram, mare, et omnia, quæ in eis sunt: | With one accord. With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. Wi.
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| 25 Who, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage, and the people meditate vain things? | qui Spiritu sancto per os patris nostri David, pueri tui, dixisti: Quare fremuerunt Gentes, et populi meditati sunt inania? | |
| 26 The kings of the earth stood up, and the princes assembled together against the Lord and his Christ. | Astiterunt reges terræ, et principes convenerunt in unum adversus Dominum, et adversus Christum eius? | |
| 27 For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel, | convenerunt enim vere in civitate ista adversus sanctum puerum tuum Iesum, quem unxisti, Herodes, et Pontius Pilatus, cum Gentibus, et populis Israel, | |
| 28 To do what thy hand and thy counsel decreed to be done. | facere quæ manus tua, et consilium tuum decreverunt fieri. | |
| 29 And now, Lord, behold their threatenings, and grant unto thy servants, that with all confidence they may speak thy word, | Et nunc Domine respice in minas eorum, et da servis tuis cum omni fiducia loqui verbum tuum, | |
| 30 By stretching forth thy hand to cures, and signs, and wonders to be done by the name of thy holy Son Jesus. | in eo quod manum tuam extendas ad sanitates, et signa, et prodigia fieri per nomen sancti filii tui Iesu. | That thou stretch forth thy hand. [4] Lit. in this that thou stretch forth thy hand to cures, &c. They pray to God, that he would continue to confirm their preaching by miracles. Wi.
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| 31 And when they had prayed, the place was moved wherein they were assembled; and they were all filled with the Holy Ghost, and they spoke the word of God with confidence. | Et cum orassent, motus est locus, in quo erant congregati: et repleti sunt omnes Spiritu sancto, et loquebantur verbum Dei cum fiducia. | The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost. — They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. Wi.
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| 32 And the multitude of believers had but one heart and one soul: neither did any one say that aught of the things which he possessed, was his own; but all things were common unto them. | Multitudinis autem credentium erat cor unum, et anima una: nec quisquam eorum, quæ possidebat, aliquid suum esse dicebat, sed erant illis omnia communia. | All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. S. Chrys. hom. xi. in Acts. — That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. Id. hom. de S. Philogon. — Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by S. Augustin and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required:
S. Augustin is of a different sentiment. Serm. x. de diversis & alibi.
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| 33 And with great power did the apostles give testimony of the resurrection of Jesus Christ our Lord; and great grace was in them all. | Et virtute magna reddebant Apostoli testimonium resurrectionis Iesu Christi Domini nostri: et gratia magna erat in omnibus illis. | And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, &c. Wi.
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| 34 For neither was there any one needy among them. For as many as were owners of lands or houses, sold them, and brought the price of the things they sold, | Neque enim quisquam egens erat inter illos. Quotquot enim possessores agrorum, aut domorum erant vendentes afferebant pretia eorum, quæ vendebant, | |
| 35 And laid it down before the feet of the apostles. And distribution was made to every one, according as he had need. | et ponebant ante pedes Apostolorum. Dividebatur autem singulis prout cuique opus erat. | |
| 36 And Joseph, who, by the apostles, was surnamed Barnabas, (which is, by interpretation, The son of consolation,) a Levite, a Cyprian born, | Ioseph autem, qui cognominatus est Barnabas ab Apostolis, (quod est interpretatum Filius consolationis) Levites, Cyprius genere, | Joseph . . . surnamed Barnabas, the son of consolation, &c. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. Wi. — There was at that time a great number of Jews established in this city. V.
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| 37 Having land, sold it, and brought the price, and laid it at the feet of the apostles. | cum haberet agrum, vendidit eum, et attulit pretium, et posuit ante pedes Apostolorum. | Sold it, &c. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. D. Thomas ad Galatas. xi. — At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in S. Jerom, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. S. Jer. Ep. lxi. c. 4. contr. error. Jovin.
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