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Acts of the Apostles 7 : Douay-Rheims Bible parallel
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Acts of the Apostles 7

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.Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial.
1 Then the high priest said: Are these things so?Dixit autem princeps sacerdotum: Si hæc ita se habent?Are these things so? The high priest speaks after this mild manner, being either terrified, or charmed with his angelical countenance. S. Stephen's design in this discourse, was to shew them, first, that he was falsely accused of speaking either against Moses, or the law, for which he shews so great a veneration. 2. He puts them in mind, that the true worship of God may subsist without a temple, as it did in the time of Abraham, and the patriarchs, before the law was given, or the temple built. 3. That as their forefathers had been rebellious to Moses, and disobedient to the prophets, whom they many times persecuted even to death, so they had lately resisted, persecuted, and crucified their Messias. Wi.
2 Who said: Ye men, brethren, and fathers, hear. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Charan.Qui ait: Viri fratres, et patres audite: Deus gloriæ apparuit patri nostro Abrahæ cum esset in Mesopotamia, prius quam moraretur in Charan.
3 And said to him: Go forth out of thy country, and from thy kindred, and come into the land which I shall shew dixit ad illum: Exi de terra tua, et de cognatione tua, et veni in terram, quam monstravero tibi.
4 Then he went out of the land of the Chaldeans, and dwelt in Charan. And from thence, after his father was dead, he removed him into this land, wherein you now dwell.Tunc exiit de terra Chaldæorum, et habitavit in Charan. Et inde, postquam mortuus est pater eius, transtulit illum in terram istam, in qua nunc vos habitatis.
5 And he gave him no inheritance in it; no, not the pace of a foot: but he promised to give it him in possession, and to his seed after him, when as yet he had no child.Et non dedit illi hereditatem in ea, nec passum pedis: sed repromisit dare illi eam in possessionem, et semini eius post ipsum, cum non haberet filium.Not the pace of a foot; not so much as a foot of land, that is, to dwell in, though he bought there a place to bury in. Gen. xxiii. 9. Wi.
6 And God said to him: That his seed should sojourn in a strange country, and that they should bring them under bondage, and treat them evil four hundred years.Locutus est autem ei Deus: Quia erit semen eius accola in terra aliena, et servituti eos subiicient, et male tractabunt eos annis quadringentis:For four hundred years, counting from the birth of Isaac, which was twenty-five years after the call and promises made to Abraham. It is certain the Israelites were not four hundred years in Egypt. Wi. — Four hundred. These words are taken from the fifteenth chapter of Genesis, in which Moses mentions the same number of years. This calculation is made from the entry of Abraham into Chanaan, to the departure of the Israelites out of Egypt. Strictly, the Israelites did not remain in Egypt more than two hundred and fifteen years.
7 And the nation which they shall serve will I judge, said the Lord; and after these things they shall go out, and shall serve me in this gentem cui servierint, iudicabo ego, dixit Dominus. et post hæc exibunt, et servient mihi in loco isto.The nation which they shall serve, I will judge. The meaning is, that God would afflict the Egyptians with divers plagues, or visible punishments, before they dismissed the Israelites. Wi.
8 And he gave him the covenant of circumcision, and so he begot Isaac, and circumcised him the eighth day; and Isaac begot Jacob; and Jacob the twelve patriarchs.Et dedit illi testamentum circumcisionis: et sic genuit Isaac, et circumcidit eum die octavo: et Isaac, Iacob: et Iacob, duodecim Patriarchas.The covenant, or the testament, [1] and alliance of circumcision, by which the Israelites should be known to be the elect people of God. Wi. — Literally, he gave them the alliance of circumcision; he made with him an alliance, of which circumcision was the seal. V.
9 And the patriarchs, through envy, sold Joseph into Egypt; and God was with him,Et Patriarchæ æmulantes, Ioseph vendiderunt in Ægyptum. et erat Deus cum eo:
10 And delivered him out of all his tribulations: and he gave him favour and wisdom in the sight of Pharao, the king of Egypt; and he appointed him governor over Egypt, and over all his eripuit eum ex omnibus tribulationibus eius: et dedit ei gratiam, et sapientiam in conspectu Pharaonis regis Ægypti, et constituit eum præpositum super Ægyptum, et super omnem domum suam.Gave him favour and wisdom in the sight of Pharao. Some understand divine graces, and gifts of prophecy, and the like: others, that he made him find favour in the sight of king Pharao, who appointed him to be governor of Egypt. Wi.
11 Now there came a famine upon all Egypt and Chanaan, and great tribulation; and our fathers found no food.Venit autem fames in universam Ægyptum, et Chanaan, et tribulatio magna: et non inveniebant cibos patres nostri.
12 But when Jacob had heard that there was corn in Egypt, he sent our fathers first:Cum audisset autem Iacob esse frumentum in Ægypto: misit patres nostros primum:
13 And at the second time, Joseph was known by his brethren, and his kindred was made known to in secundo cognitus est Ioseph a fratribus suis, et manifestatum est Pharaoni genus eius.
14 And Joseph sending, called thither Jacob, his father, and all his kindred, seventy-five souls.Mittens autem Ioseph accersivit Iacob patrem suum, et omnem cognationem suam in animabus septuagintaquinque.
15 So Jacob went down into Egypt; and he died, and our fathers.Et descendit Iacob in Ægyptum, et defunctus est ipse, et patres nostri.
16 And they were translated into Sichem, and were laid in the sepulchre, that Abraham bought for a sum of money of the sons of Hemor, the son of Sichem.Et translati sunt in Sichem, et positi sunt in sepulchro, quod emit Abraham pretio argenti a filiis Hemor filii Sichem.Which Abraham bought . . . of the sons of Hemor, the son of Sichem. This purchase made by Abraham must be different from the purchase of a field made afterwards by Jacob. Gen. xxxiii. 19. See a Lapide, the author of the Analysis, dissert. 23. P. Alleman, &c. Wi. — Abraham bought. There must be an error of the copyist in this verse. Either the word Abraham ought to be omitted, or changed into Jacob. For it is plain, from Gen. xxxiii. 19. that the latter bought the land from the sons of Hemor. The Hebrew says, he bought it for one hundred kesitha, which some translate pieces of silver; others, lambs. As for Abraham, and Jacob, they were buried in the cavern of Mambre, which Abraham had purchased from the children of Heth. Gen. xxiii. Calmet. — It is supposed that originally the name of Jacob was given, abridged JAB, and that the first letter having disappeared, the two remaining letters were taken by misprision, for the abridgment of the name of Abraham. Hemor was the father of Sichem, and here the Greek text simply calls him Hemor of Sichem. V.
17 And when the time of the promise drew near, which God had promised to Abraham, the people increased, and were multiplied in Egypt,Cum autem appropinquaret tempus promissionis, quam confessus erat Deus Abrahæ, crevit populus, et multiplicatus est in Ægypto,
18 Till another king arose in Egypt, who knew not Joseph.quoadusque surrexit alius rex in Ægypto, qui non sciebat Ioseph.
19 This same dealing craftily with our race, afflicted our fathers, that they should expose their children, to the end they might not be kept alive.Hic circumveniens genus nostrum, afflixit patres nostros ut exponerent infantes suos ne vivificarentur.Dealing craftily, circumventing craftily, afflicting, and endeavouring to extirpate the race of the Israelites. Wi.
20 At the same time was Moses born, and he was acceptable to God: who was nourished three months in his father's house.Eodem tempore natus est Moyses et fuit gratus Deo, qui nutritus est tribus mensibus in domo patris sui.Moses . . . was acceptable to God. [2] Greatly favoured both with gifts of nature and grace. Some expound it, was extremely fair or beautiful. Wi.
21 And when he was exposed, Pharao's daughter took him up, and nourished him for her own son.Exposito autem illo, sustulit eum filia Pharaonis, et nutrivit eum sibi in filium.Philo believes that the princess feigned him to be her own child; Moses denied that he was, and would not take advantage of this adoption. Heb. xi. 24.
22 And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and in his deeds.Et eruditus est Moyses omni sapientia Ægyptiorum, et erat potens in verbis, et in operibus suis.In words and in deeds. Moses was persuasive and powerful in reasoning; but had an impediment in his speech, as we know from Exod. iv. 10. and vi. 12. He possessed, moreover, strength, energy, and grandeur, in his discourse. Of this we have abundant proofs in his books. He is inimitable in narrating, as often as he writes laws, composes canticles, or makes harangues. He is simple, clear, sublime, vehement, concise, prolix, and rapid, in turns, as the nature of his subject requires. He was likewise powerful in work. All his conduct was wise, virtuous, enlightened, as well in affairs of policy, as in war. He was an able captain, before he put himself at the head of the Israelites. Calmet. — Josephus assures us that he became a great conqueror.
23 And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.Cum autem impleretur ei quadraginta annorum tempus, ascendit in cor eius ut visitaret fratres suos filios Israel.
24 And when he had seen one of them suffer wrong, he defended him; and striking the Egyptian, he avenged him who suffered the injury.Et cum vidisset quendam iniuriam patientem, vindicavit illum: et fecit ultionem ei, qui iniuriam sustinebat, percusso Ægyptio.
25 And he thought that his brethren understood that God by his hand would save them; but they understood it not.Existimabat autem intelligere fratres, quoniam Deus per manum ipsius daret salutem illis: at illi non intellexerunt.
26 And the day following, he shewed himself to them when they were at strife; and would have reconciled them in peace, saying: Men, ye are brethren; why hurt you one another?Sequenti vero die apparuit illis litigantibus: et reconciliabat eos in pace, dicens: Viri, fratres estis, ut quid nocetis alterutrum?
27 But he that did the injury to his neighbour thrust him away, saying: Who hath appointed thee prince and judge over us?Qui autem iniuriam faciebat proximo, repulit eum, dicens: Quis te constituit principem, et iudicem super nos?
28 What, wilt thou kill me, as thou didst yesterday kill the Egyptian?numquid interficere me tu vis, quemadmodum interfecisti heri Ægyptium?
29 And Moses fled upon this word, and was a stranger in the land of Madian, where he begot two sons.Fugit autem Moyses in verbo isto: et factus est advena in terra Madian, ubi generavit filios duos.Moses fled upon this word; because he perceived the murder he had committed was become public, though he thought it to be secret. Menochius. He fled, to avoid the anger of the king, into Madian, where during his sojourning, he had two sons of Sephora, whom he married there. V. — Moses of Moyses, in the Egyptian dialect, means, saved from water. He slew the Egyptian by particular inspiration of God, as a prelude to his delivering the people from oppression and bondage. v. 25. supra. — But such particular and extraordinary examples are not to be imitated. Ch. — He was inspired to stand up, as the Egyptian law required, in defence of the innocent. S. Thom. ii. 2. q. 60.
30 And when forty years were expired, there appeared to him in the desert of mount Sina, an angel in a flame of fire in a bush.Et expletis annis quadraginta, apparuit illi in deserto montis Sina Angelus in igne flammæ rubi.In a flame of fire, in a bush. [3] Lit. in the fire of a flame of the bush. The sense must be, that the bush seemed on fire, and in a flame, and yet was not consumed. Wi.
31 And Moses seeing it, wondered at the sight. And as he drew near to view it, the voice of the Lord came unto him, saying:Moyses autem videns, admiratus est visum. et accedente illo ut consideraret, facta est ad eum vox Domini, dicens:
32 I am the God of thy fathers; the God of Abraham, the God of Isaac, and the God of Jacob. And Moses being terrified, durst not behold.Ego sum Deus patrum tuorum, Deus Abraham, Deus Isaac, et Deus Iacob. Tremefactus autem Moyses, non audebat considerare.
33 And the Lord said to him: Loose the shoes from thy feet, for the place wherein thou standest, is holy ground.Dixit autem illi Dominus: Solve calceamentum pedum tuorum: locus enim in quo stas, terra sancta est.Loose the shoes. This was a method of testifying respect among the eastern nations. The Mahometans do not wear their shoes in their mosques. The Jewish priests served in the temple with their shoes off. The angel who appeared to Josue ordered him also to take off his shoes. Jos. v. 16. If the apparition of an angel, or of God himself, could make the place and ground holy so as to deserve external signs of respect, and veneration from Moses; how much more the corporal birth, abode, and miracles of the Son of God in Jewry, and the blessed Sacrament, must make that country, and all Catholic chapels and altars, holy? Is it not then the height of blindness to tax with superstition, the reverence Christians pay to things or places, rendered holy by the presence, or wonderful operations of God.
34 Seeing I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, and I will send thee into Egypt.Videns vidi afflictionem populi mei, qui est in Ægypto, et gemitum eorum audivi, et descendi liberare eos. Et nunc veni, et mittam te in Ægyptum.
35 This Moses, whom they refused, saying: Who hath appointed thee prince and judge? him God sent to be prince and redeemer by the hand of the angel who appeared to him in the bush.Hunc Moysen, quem negaverunt, dicentes: Quis te constituit principem et iudicem? hunc Deus principem et redemptorem misit, cum manu Angeli, qui apparuit illi in rubo.
36 He brought them out, doing wonders and signs in the land of Egypt, and in the Red Sea, and in the desert forty years.Hic eduxit illos faciens prodigia, et signa in terra Ægypti, et in rubro mari, et in deserto annis quadraginta.
37 This is that Moses who said to the children of Israel: A prophet shall God raise up to you of your own brethren, as myself: him shall you hear.Hic est Moyses, qui dixit filiis Israel: Prophetam suscitabit vobis Deus de fratribus vestris, tamquam me, ipsum audietis.
38 This is he that was in the church in the wilderness, with the angel who spoke to him on mount Sina, and with our fathers; who received the words of life to give unto us.Hic est, qui fuit in Ecclesia in solitudine cum Angelo, qui loquebatur ei in monte Sina, et cum patribus nostris: qui accepit verba vitæ dare nobis.This is he who was in the Church [4] in the wilderness, after God had by him delivered their Fathers out of their slavery in Egypt. — An angel spoke to him on Mount Sinai. By this S. Stephen owns that the law was given by an angel to Moses: and also shews how falsely he was accused to have spoken against Moses, or against the law.
39 Whom our fathers would not obey; but thrust him away, and in their hearts turned back into Egypt,Cui noluerunt obedire patres nostri: sed repulerunt, et aversi sunt cordibus suis in Ægyptum,Whom our Fathers would not obey, murmuring, and rebelling from time to time. And in their hearts turned back into Egypt, as they shewed, by wishing themselves there again. Wi.
40 Saying to Aaron: Make us gods to go before us. For as for this Moses, who brought us out of the land of Egypt, we know not what is become of him.dicentes ad Aaron: Fac nobis deos, qui præcedant nos: Moyses enim hic, qui eduxit nos de terra Ægypti, nescimus quid factum sit ei.Saying to Aaron, make us gods: forcing him, in a manner, to make them the golden calf, while Moses was receiving the law from God. Wi.
41 And they made a calf in those days, and offered sacrifices to the idol, and rejoiced in the works of their own hands.Et vitulum fecerunt in diebus illis, et obtulerunt hostiam simulachro, et lætabantur in operibus manuum suarum.
42 And God turned, and gave them up to serve the host of heaven, as it is written in the books of the prophets: Did you offer victims and sacrifices to me for forty years, in the desert, O house of Israel?Convertit autem Deus, et tradidit eos servire militiæ cæli, sicut scriptum est in Libro Prophetarum: Numquid victimas, et hostias obtulistis mihi annis quadraginta in deserto, domus Israel?And God turned. Turned as it were from them, punishing them, by permitting them to serve the host of heaven, the sun, moon, and stars. Wi.
43 And you took unto you the tabernacle of Moloch, and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon.Et suscepistis tabernaculum Moloch, et sidus Dei vestri Rempham, figuras, quas fecistis, adorare eas. Et transferam vos trans Babylonem.And you, that is, your forefathers, took unto you the tabernacle of Moloch. He reproaches the Jews with their idolatry and worship of different false gods, from time to time, notwithstanding God's comminations by the prophets, of which he puts them in mind by these words, and I will translate you beyond Babylon. The prophet Amos, c. v, v. 27. out of whom S. Stephen takes this citation, says, beyond Damascus, but the sense is the same, being a prediction, that the ten tribes of Israel should be carried away captives beyond Damascus by the Assyrians, and even beyond Babylon into Media, Persia, &c. Wi.
44 The tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen.Tabernaculum testimonii fui cum patribus nostris in deserto, sicut disposuit illis Deus, loquens ad Moysen, ut faceret illud secundum formam, quam viderat.The tabernacle of the testimony, in which was the ark of the covenant, as they were made by Moses, which were moved from place to place with the Israelites in the wilderness; and which Jesus, or Josue, brought with the people, into the possessions of the Gentiles, that is, into the land of Chanaan, which had been before possessed by the Gentiles. — This tabernacle, in which was kept the ark, remained with the Israelites till the time of David, or rather of Solomon, who built the temple. Wi.
45 Which also our fathers receiving, brought in with Jesus, into the possession of the Gentiles, whom God drove out before the face of our fathers, unto the days of David.Quod et induxerunt, suscipientes patres nostri cum Iesu in possessionem Gentium, quas expulit Deus a facie patrum nostrorum, usque in diebus David,
46 Who found grace before God, and desired to find a tabernacle for the God of Jacob.qui invenit gratiam ante Deum, et petiit ut inveniret tabernaculum Deo Iacob.
47 But Solomon built him a house.Salomon autem ædificavit illi domum.
48 Yet the most High dwelleth not in houses made by hands, as the prophet saith:Sed non excelsus in manufactis habitat, sicut Propheta dicit:But the most High dwelleth not in houses made by hands. God is every where, nor is his presence confined to the temple, which was already once destroyed; and what if it be destroyed again, as Christ foretold? God must still be adored, worshipped and served, as he was before the temple was first built, which was only by Solomon. Wi. — Dwelleth not in houses. That is, so as to stand in need of earthly dwellings, or to be contained or circumscribed by them. Though otherwise, by his immense divinity, he is in our houses, and every where else; and Christ in his humanity dwelt in houses: and is now on our altars. Ch. It is not so much for God, as for ourselves, that we build temples, and it is a pure effect of his goodness and mercy, that he permits us to build them to him. Places consecrated in a particular manner to his service, where he gives the most sensible marks of his presence, are of assistance to us, when we render our homage, address our vows, and offer our prayers to the Deity. S. Stephen's design in this part of his discourse, is to prove that the true religion may subsist without the temple; therefore, that he could not be guilty of blasphemy, supposing he had even used the words which the malice of the Jews put into his mouth, that Jesus of Nazareth would destroy this place. Chap. vi. 14.
49 Heaven is my throne, and the earth my footstool. What house will you build me? saith the Lord; or what is the place of my resting?Cælum mihi sedes est: terra autem scabellum pedum meorum. Quam domum ædificabitis mihi, dicit Dominus? aut quis locus requietionis meæ est?
50 Hath not my hand made all these things?Nonne manus mea fecit hæc omnia?
51 You stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost: as your fathers did, so do you also.Dura cervice, et incircumcisis cordibus, et auribus, vos semper Spiritui sancto resistitis, sicut Patres vestri, ita et vos.Ye stiff-necked, and uncircumcised in heart. S. Stephen, inspired by the Holy Ghost, knowing he should die a martyr, boldly reproaches them for persecuting the prophets, for putting to death the just one, that is, the Messias, foretold by the prophets. Wi. — Observe the holy indignation of S. Stephen at the obduracy of the incredulous Jews!
52 Which of the prophets have not your fathers persecuted? And they have slain them who foretold of the coming of the Just One; of whom you have been now the betrayers and murderers:Quem Prophetarum non sunt persecuti patres vestri? Et occiderunt eos, qui prænunciabant de adventu Iusti, cuius vos nunc proditores, et homicidæ fuistis:
53 Who have received the law by the disposition of angels, and have not kept it.qui accepistis legem in dispositione Angelorum, et non custodistis.
54 Now hearing these things, they were cut to the heart, and they gnashed with their teeth at him.Audientes autem hæc dissecabantur cordibus suis, et stridebant dentibus in eum.They were cut to the heart: exasperated even to rage and madness. See c. v, v. 33. gnashing their teeth with indignation. Wi.
55 But he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God, and Jesus standing on the right hand of God. And he said: Behold, I see the heavens opened, and the Son of man standing on the right hand of God.Cum autem esset plenus Spiritu sancto, intendens in cælum, vidit gloriam Dei, et Iesum stantem a dextris Dei. Et ait: Ecce video cælos apertos, et filium hominis stantem a dextris Dei.This is the comfort of all martyrs. B. — This the support of every Christian under the severest trials of either mind or body: this the sweetener of every burthen and cross.
56 And they crying out with a loud voice, stopped their ears, and with one accord ran violently upon him.Exclamantes autem voce magna continuerunt aures suas, et impetum fecerunt unanimiter in eum.Stopped their ears, crying out, blasphemy: and they stoned him to death. He praying for them, and saying, Lord Jesus, receive my spirit, in imitation of his Lord and Master, our Saviour Christ. And[5] reposed in the Lord. Lit. slept. In most Greek copies, are now wanting, in the Lord; but it is no doubt the sense. Wi. — Rushed in violently upon him. This proceeding, without any sentence, or form of law, was altogether irregular; and never used in the better times of the Jewish government. This was called, judgment of zeal, and only allowed in one instance, viz. when any one came to draw the people to idolatry. Afterwards, this kind of proceeding was extended to other crimes. See Deut. xiii. 6. Num. xxiv. 1 Mac. xi. 24, &c.
57 And casting him forth without the city, they stoned him; and the witnesses laid down their garments at the feet of a young man, whose name was Saul.Et eiicientes eum extra civitatem lapidabant: et testes deposuerunt vestimenta sua secus pedes adolescentis, qui vocabatur Saulus.
58 And they stoned Stephen, invoking, and saying: Lord Jesus, receive my spirit.Et lapidabant Stephanum invocantem, et dicentem: Domine Iesu suscipe spiritum meum.Invoking. See with what arms S. Stephen defended himself against the fury of his enemies. He puts on charity for a breast-plate, and by that came off victorious. By his love of God, he resisted the enraged Jews; by the love he bore his neighbour, he prayed for those that stoned him. Through charity, he admonished them of their errors, in order to their amendment; through charity, he besought the divine goodness not to punish their crimes against him. Leaning on charity, he overcame the cruelty of Saul, and merited to have him a companion in heaven, who had been his chief persecutor on earth. S. Fulgentius, Serm. de S. Steph. — We here again see the powerful intercession of the saints; "for," says S. Augustin, "if Stephen had not thus prayed, the Church would not have to glory in a S. Paul. Si Stephanus non sic orasset, Ecclesia Paulum non haberet." Serm. i. de S. Steph.
59 And falling on his knees, he cried with a loud voice, saying: Lord, lay not this sin to their charge. And when he had said this, he fell asleep in the Lord. And Saul was consenting to his death.Positis autem genibus, clamavit voce magna, dicens: Domine ne statuas illis hoc peccatum. Et cum hoc dixisset, obdormivit in Domino. Saulus autem erat consentiens neci eius.

Footnotes: Acts of the Apostles 7

  • [1] V. 8. Testamentum, την διαθηκην. See Heb. ix. 16.
  • [2] V. 20. Gratus Deo, αστειος τω θεω. Acceptable to God. It may also signify, beautiful in the sight of God, that is, in the style of the Scriptures, very beautiful.
  • [3] V. 30. In igne flammæ rubi, εν φλογι πυρος βατου. In flamma ignis rubi.
  • [4] V. 38. In the assembly. Lit. in Ecclesia, εν τη εκκλησια.
  • [5] V. 56. Obdormivit in Domino, εκοιμηθη.

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