King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business


    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 8:21

    ουκ 3756 εστιν 2076 5748 σοι 4671 μερις 3310 ουδε 3761 κληρος 2819 εν 1722 τω 3588 λογω 3056 τουτω 5129 η 3588 γαρ 1063 καρδια 2588 σου 4675 ουκ 3756 εστιν 2076 5748 ευθεια 2117 ενωπιον 1799 του 3588 θεου 2316

    Douay Rheims Bible

    Thou hast no part nor lot in this matter. For thy
    heart is not right in the sight of God.

    King James Bible - Acts 8:21

    Thou hast neither part nor lot in this matter: for thy
    heart is not right in the sight of God.

    World English Bible

    You have neither part nor lot in this matter, for your
    heart isn't right before God.

    Early Church Father Links

    Anf-01 ix.ii.xxiv Pg 3, Anf-03 iv.xi.xxxiv Pg 3, Anf-03 iv.iv.ix Pg 16, Anf-05 vii.iv.ii Pg 71, Npnf-103 iv.i.xiv.xii Pg 7, Npnf-104 v.iv.iii.x Pg 3, Npnf-106 Pg 36, Npnf-111 vi.xviii Pg 29, Npnf-111 vi.xviii Pg 24, Npnf-207 ii.x Pg 93, Npnf-210 Pg 8

    World Wide Bible Resources

    Acts 8:21

    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 	(21) - 

    Jos 22:25 Eze 14:3 Re 20:6; 22:19


    God Rules.NET