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    CHAPTERS: Acts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40




    LXX- Greek Septuagint - Acts 8:20

    πετρος 4074 δε 1161 ειπεν 2036 5627 προς 4314 αυτον 846 το 3588 αργυριον 694 σου 4675 συν 4862 σοι 4671 ειη 1498 5751 εις 1519 απωλειαν 684 οτι 3754 την 3588 δωρεαν 1431 του 3588 θεου 2316 ενομισας 3543 5656 δια 1223 χρηματων 5536 κτασθαι 2932 5738

    Douay Rheims Bible

    Keep thy
    money to thyself, to perish with thee, because thou hast thought that the gift of God may be purchased with money.

    King James Bible - Acts 8:20

    But Peter said unto him, Thy
    money perish with thee, because thou hast thought that the gift of God may be purchased with money.

    World English Bible

    But Peter said to him, "May your
    silver perish with you, because you thought you could obtain the gift of God with money!

    Early Church Father Links

    Anf-01 ix.ii.xxiv Pg 3, Anf-04 iii.x.i Pg 67, Anf-05 iv.v.xii.iv.cii Pg 3, Anf-05 iv.vii.v Pg 91, Anf-05 vii.iv.ii Pg 71, Anf-07 ix.vii.ii Pg 28, Npnf-103 iv.i.xvii.xix Pg 19, Npnf-103 iv.i.xvii.xix Pg 19, Npnf-103 iv.i.vii.xi Pg 5, Npnf-103 iv.i.vii.xi Pg 5, Npnf-103 iv.i.xvii.xviii Pg 6, Npnf-103 iv.i.xvii.xviii Pg 6, Npnf-104 iv.ix.xxiv Pg 127, Npnf-111 vi.iii Pg 50, Npnf-111 vi.xviii Pg 29, Npnf-111 vi.xviii Pg 20, Npnf-111 vii.xiv Pg 59, Npnf-112 iv.xxxvii Pg 66, Npnf-204 xvi.ii.viii Pg 2, Npnf-204 xxi.ii.iv.viii Pg 60, Npnf-206 v.XXII Pg 319, Npnf-207 ii.xx Pg 40, Npnf-208 ix.liv Pg 10, Npnf-213 ii.vii.xvii Pg 9

    World Wide Bible Resources

    Acts 8:20

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.ii.xxiv Pg 3
    Acts viii. 20, 21; 23.

    He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. <index subject1="Simon Magus" subject2="honoured with a statue" title="347" id="ix.ii.xxiv-p3.2"/>Such was his procedure in the reign of Claudius Cæsar, by whom also he is said to have been honoured with a statue, on account of his magical power.2936

    2936 Comp. Just. Mart., Apol., i. 26. It is generally supposed that Simon Magus was thus confounded with the Sabine god, Semo Sancus; but see our note, loc. cit. [And mine at end of the First Apology. Consult Orelli’s Inscriptions there noted.]

    This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him.

    Anf-03 iv.xi.xxxiv Pg 3
    Acts viii. 18–21. [Vol. I. pp. 171, 182, 193, 347.]

    he applied his energies to the destruction of the truth, as if to console himself with revenge. Besides the support with which his own magic arts furnished him, he had recourse to imposture, and purchased a Tyrian woman of the name of Helen out of a brothel, with the same money which he had offered for the Holy Spirit,—a traffic worthy of the wretched man. He actually feigned himself to be the Supreme Father, and further pretended that the woman was his own primary conception, wherewith he had purposed the creation of the angels and the archangels; that after she was possessed of this purpose she sprang forth from the Father and descended to the lower spaces, and there anticipating the Father’s design had produced the angelic powers, which knew nothing of the Father, the Creator of this world; that she was detained a prisoner by these from a (rebellious) motive very like her own, lest after her departure from them they should appear to be the offspring of another being; and that, after being on this account exposed to every insult, to prevent her leaving them anywhere after her dishonour, she was degraded even to the form of man, to be confined, as it were, in the bonds of the flesh. Having during many ages wallowed about in one female shape and another, she became the notorious Helen who was so ruinous to Priam, and afterwards to the eyes of Stesichorus, whom, she blinded in revenge for his lampoons, and then restored to sight to reward him for his eulogies. After wandering about in this way from body to body, she, in her final disgrace, turned out a viler Helen still as a professional prostitute. This wench, therefore, was the lost sheep, upon whom the Supreme Father, even Simon, descended, who, after he had recovered her and brought her back—whether on his shoulders or loins I cannot tell—cast an eye on the salvation of man, in order to gratify his spleen by liberating them from the angelic powers. Moreover, to deceive these he also himself assumed a visible shape; and feigning the appearance of a man amongst men, he acted the part of the Son in Judea, and of the Father in Samaria. O hapless Helen, what a hard fate is yours between the poets and the heretics, who have blackened your fame sometimes with adultery, sometimes with prostitution!  Only her rescue from Troy is a more glorious affair than her extrication from the brothel. There were a thousand ships to remove her from Troy; a thousand pence were probably more than enough to withdraw her from the stews. Fie on you, Simon, to be so tardy in seeking her out, and so inconstant in ransoming her! How different from Menelaus! As soon as he has lost her, he goes in pursuit of her; she is no sooner ravished than he begins his search; after a ten years’ conflict he boldly rescues her:  there is no lurking, no deceiving, no cavilling. I am really afraid that he was a much better “Father,” who laboured so much more vigilantly, bravely, and perseveringly, about the recovery of his Helen.

    Anf-03 iv.iv.ix Pg 16
    See Acts viii. 21.

    He cannot hope for the kingdom of the heavens, whose finger or wand abuses221


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(20) - 

    Ac 1:18 De 7:26 Jos 7:24,25 2Ki 5:26,27 Da 5:17 Hab 2:9,10


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