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  • PARALLEL BIBLE - Acts 28:20


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    King James Bible - Acts 28:20

    For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

    World English Bible

    For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this
    chain."

    Douay-Rheims - Acts 28:20

    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.

    Webster's Bible Translation

    For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this
    chain.

    Greek Textus Receptus


    δια
    1223 PREP ταυτην 3778 D-ASF ουν 3767 CONJ την 3588 T-ASF αιτιαν 156 N-ASF παρεκαλεσα 3870 5656 V-AAI-1S υμας 5209 P-2AP ιδειν 1492 5629 V-2AAN και 2532 CONJ προσλαλησαι 4354 5658 V-AAN ενεκεν 1752 ADV γαρ 1063 CONJ της 3588 T-GSF ελπιδος 1680 N-GSF του 3588 T-GSM ισραηλ 2474 N-PRI την 3588 T-ASF αλυσιν 254 N-ASF ταυτην 3778 D-ASF περικειμαι 4029 5736 V-PNI-1S

    Treasury of Scriptural Knowledge

    VERSE (20) -
    :17; 10:29,33

    SEV Biblia, Chapter 28:20

    Así que, por esta causa, os he llamado para veros y hablaros; porque por la esperanza de Israel estoy rodeado de esta cadena.

    Clarke's Bible Commentary - Acts 28:20

    Verse 20. For the
    hope of Israel I am bound, &c.] As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see chap. xiii. 6; xxiv. 15, 21; xxvi. 6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

    John Gill's Bible Commentary

    Ver. 20. For this cause therefore have I called for you , etc.] To let them know the true
    state of his case; that though he was a prisoner, it was not for any crime he had done, much less any of a capital nature; and that as he was no scandal to his country, so neither did he intend to raise any against it, or say or do anything which might bring it into contempt and danger: as well as to see [you] and speak with [you] ; and keep up and maintain a free and friendly conversation together: because that for the hope of Israel I am bound with this chain ; which was then upon him, and he pointed to; the true reason of which was, because he had preached that the Messiah the tribes of Israel were hoping and waiting for, and who is the only solid foundation of the hope of eternal life and salvation, was already come; and that he had suffered and died, and rose again from the dead, and that Jesus of Nazareth was he; (see Jeremiah 14:8 17:13). And this title well agrees with Jesus Christ, who in the New Testament is called our hope, and the hope of glory, ( 1 Timothy 1:1 Colossians 1:27), and he is the hope of every Israelite indeed, of every sensible sinner, of every regenerated person, whether Jew or Gentile; and such are encouraged to hope in him for grace here, and glory hereafter: and whereas they see themselves lost and undone, and that there is no salvation for them by their own works, and that there is salvation in Christ, they are directed and encouraged to hope in him for it; because it is a work finished by him, and is complete in him; it is of free grace and favour bestowed; it is wrought out for the chief of sinners; and such as they themselves are, are invited by himself to look to him for it; and the Gospel declaration is, that whoever believes in him shall be saved: they see themselves to be sinners, and that there is no hope of the forgiveness of their sins from an absolute God, or the absolute mercy of God out of Christ, but that the blood of Christ was shed for the remission of sins, and that God, for Christs sake, does forgive sins: wherefore they hope in him for it; to which they are encouraged by the proclamation of the grace of God, as a forgiving God in Christ; by the promises of forgiveness in the covenant of grace; by the Gospel declaration of it; by its being entirely of free grace, through the blood of Christ; and by the many instances of the worst of sinners who have been favoured with it: these Israelites, indeed, also see themselves unrighteous creatures, and that they cannot be justified before God by works of righteousness done by them; but that there is a righteousness wrought out by Christ, which is acceptable and well pleasing to God; is freely bestowed on men, and is imputed to all sorts of men, even to the ungodly; wherefore they hope in him for it, and lay hold on this object of hope set before them: in a word, they have hope of eternal life on his account, that being the gift of God through him; and it being the will of God, that whoever believes in him should have it; and it being in the power and right of Christ to bestow it; and they having also his Spirit as the earnest and pledge of it; as well as have his righteousness as their title to it, his grace as their meetness for it, and have a share both in his intercession and in his preparations of it: moreover, the apostle taught that there would be a general resurrection of the dead, upon which would succeed a state of everlasting happiness for the righteous; and which was the hope of the tribes of Israel in common, especially of every Israelite indeed: now these things had irritated the carnal Jews against him, who could not rest till they had been the means of bringing him into the condition he now was; nor were they content with this, without having his life.

    Matthew Henry Commentary

    Verses 17-22 - It was for the honour of
    Paul that those who examined his case acquitted him. In his appeal he sought not to accuse his nation, but only to clear himself. True Christianity settles what is of commo concern to all mankind, and is not built upon narrow opinions an private interests. It aims at no worldly benefit or advantage, but all its gains are spiritual and eternal. It is, and always has been, the lot of Christ's holy religion, to be every where spoken against. Loo through every town and village where Christ is exalted as the onl Saviour of mankind, and where the people are called to follow him in newness of life, and we see those who give themselves up to Christ still called a sect, a party, and reproached. And this is the treatmen they are sure to receive, so long as there shall continue an ungodl man upon earth.


    Greek Textus Receptus


    δια
    1223 PREP ταυτην 3778 D-ASF ουν 3767 CONJ την 3588 T-ASF αιτιαν 156 N-ASF παρεκαλεσα 3870 5656 V-AAI-1S υμας 5209 P-2AP ιδειν 1492 5629 V-2AAN και 2532 CONJ προσλαλησαι 4354 5658 V-AAN ενεκεν 1752 ADV γαρ 1063 CONJ της 3588 T-GSF ελπιδος 1680 N-GSF του 3588 T-GSM ισραηλ 2474 N-PRI την 3588 T-ASF αλυσιν 254 N-ASF ταυτην 3778 D-ASF περικειμαι 4029 5736 V-PNI-1S

    Vincent's NT Word Studies

    20. I am bound (perikeimai). Lit., compassed.

    Robertson's NT Word Studies

    28:20 {Did I intreat} (parekalesa). Did I invite you. {Because of the
    hope of Israel} (heineken ts elpidos tou Israel). Genitive with preposition heineken. The hope of the Messiah is his point as in #26:6. {I am bound with this chain} (ten halusin tauten perikeimai). this old verb means to lie around as in #Lu 17:2; Heb 12:1. But it is also used as the passive of peritiqemi, to place around with the accusative of peritiqemi retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, _Grammar_, p. 815).


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