Exegetical and Hermeneutical Commentary of Acts 8:28
Was returning, and sitting in his chariot read Isaiah the prophet.
28. was returning ] The original has a conjunction, “ and was returning,” i.e. at the termination of the feast.
read Esaias [Isaiah] the prophet ] He was evidently reading aloud (see Act 8:30), and this was common among Orientals and was specially the practice of the Jews, who accompanied the reading with a good deal of bodily motion and considered this helpful to study. Thus T. B. Erubin 53 b ad fin. “Beruriah found a student who was reading, but not aloud; she pushed him and said to him, Is it not written ‘Only when it is well ordered then it is kept’? If it is put in order by all thy two hundred and forty-eight limbs [thy study] will abide, but if not it will not abide. We have heard of a pupil of Rabbi Eliezer who studied but not aloud; and after three years he had forgotten his learning.” And a little afterwards we read “Shemuel said to Rab Jehudah, Clever fellow! Open thy mouth when thou readest the Bible, and open thy mouth when thou studiest the Mishna, in order that the reading may abide, and that thy life may be prolonged. For it says (Pro 4:22), For life are they to them that find them” (or as the Rabbis preferred to interpret it, “to them that utter them forth”).
Fuente: The Cambridge Bible for Schools and Colleges
And, sitting in his chariot – His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others were borne on poles, in the form of a litter or palanquin, by men, mules, or horses. See Calmets Chariot article.
Reading Esaias … – Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt for the special use of the Jews in Alexandria and throughout Egypt, and was what was commonly used. Why he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, either to meditate on them as a suitable subject of inquiry and thought, or to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa 53:1-12; was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether he might not be the person intended by the prophet. On this narrative we may remark:
- It is a proper and profitable employment, upon returning from worship, to examine the Sacred Scriptures.
(2)It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God.
(3)It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation.
- God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher (Philip), and opened to him the Scriptures, and led him to the Saviour.
Fuente: Albert Barnes’ Notes on the Bible
Act 8:28
Was returning, and sitting in his chariot read Esaias the prophet.
Oriental reading
If the eunuch followed the general custom of the East, he was not only reading to himself aloud, but so as to be heard easily and distinctly by any one in the immediate neighbourhood. The prayer, or praying, of the Orientals is not usually very noisy, but their reading is a continual sound. They study aloud, read their sacred books aloud, and rehearse their lessons aloud, to an extent that is not seen among the Occidentals, nor enjoyed by an Occidental listener. When there are many together, the babel is astonishing. The idea that it might disturb any one never enters their heads. But the Orientals do many things with noise which we of the west prefer to do with quietness. Our talking seems painfully low and still to them, as theirs seems painfully loud and noisy to us. Yet the Orientals are not very much beyond the ordinary Italians in that respect. (Prof. I. H. Hall.)
The Word of God, the best reading for a journey,
not only on the way from Jerusalem to Gaza, but on the way through time to eternity.
1. We forget thereby the hardships of the way.
2. We look not aside to forbidden paths.
3. We make thereby blessed travelling acquaintances.
4. we go forward on the right path to the blessed goal. (K. Gerok.)
Reading the Scriptures
I. Some remarks on this subject. It is a duty–
1. Incumbent upon all.
2. In accordance with the dictates of reason.
3. To be performed irrespective of rank and condition.
II. Instruction respecting it.
1. Before you read consider whose book it is.
2. Read with a teachable spirit.
3. Practise what you learn.
4. Never read without prayer. (J. Clayton, M. A.)
Reading the Scriptures: its advantage
The Word of God is the water of life; the more you lave it forth, the fresher it runneth: it is the fire of Gods glory; the more ye blow it, the clearer it burneth: it is the corn of the Lords field; the better ye grind it, the more it yieldeth: it is the bread of heaven; the more it is broken and given forth, the more it remaineth: it is the sword of the Spirit; the more it is scoured, the brighter it shineth. (Bp. Jewel.)
Method of Bible reading determined by need and purpose
Ah! the way a man reads the Bible–how much that depends upon his necessity. I have unrolled the chart of the coast many and many a time, particularly in these later days, since there has been so much interest attached to it. I have gone along down with my finger, and followed the shoals and depths in and out of this harbour and that, and imagined a lighthouse here and a lighthouse there that were marked on the chart, and have looked at the inland country lining the shore, and it has been a matter of interest to me, to be sure. But suppose I had been in that equinoctial gale that blew with such violence, and had had the command of a ship off the coast of Cape Hatteras, and the lighthouse had not been in sight, and my spars had been split, and my rigging, had been disarranged, and my sails had been blown away, and I had had all I could do to keep the ship out of a trough of the sea, and I had been trying to make some harbour, how would I have unrolled the chart, and with two men to help me to held it, on account of the reeling and staggering of the vessel, looked at all the signs, and endeavoured to find out where I was! Now, when I sit in my house, where there is no gale, and with no ship, and read my chart out of curiosity, I read it as you sometimes read your Bible. You say, Here is the headland of depravity; and there is a lighthouse–born again; and here is the channel of duty. And yet every one of you has charge of a ship–the human soul. Evil passions are fierce winds that are driving it. This Bible is Gods chart for you to steer by, to keep you from the bottom of the sea, and to show you where the harbour is, and how to reach it without running on rocks or bars. If you have been reading this book to gratify curiosity; if you have been reading it to see if you could mot catch a Universalist; if you have been reading it to find a knife with which to cut up a Unitarian; if you have been reading it for the purpose of setting up or taking down a bishop; if you have been reading it to establish or overthrow any sect; if you have been reading it so, then stop. It is Gods medicine-book. You are sick. You are mortally struck through with disease. There is no human remedy for your trouble. But here is Gods medicine-book. If you read it for life, for health, for growth in righteousness, then blessed is your reading; but if you read it for disputation and dialectical ingenuities, it is no more to you than Bacons Novum Organum would be. It is the book of life–it is the book of everlasting life–so take heed how you read it. In reading it, see that you have the truth, and not the mere semblance of it. You cannot live without it. You die for ever unless you have it to teach you what are your relations to God and eternity. May God guide you away from all cunning appearances of truth set to deceive men, and make you love the real truth! Above all other things, may God make you honest in interpreting it, and applying it to your daily life and disposition! (H. W. Beecher.)
Reading the Scriptures: unprofitable method of
To some the Bible is uninteresting and unprofitable, because they read too fast. Among the insects which subsist on the sweet sap of flowers, there are two very different classes. One is remarkable for its imposing plumage, which shows in the sunbeams like the dust of gems; and as you watch its jaunty gyrations over the fields and its minuet dance from flower to flower, you cannot he!p admiring its graceful activity, for it is plainly getting over a great deal of ground. But in the same field there is another worker, whose brown vest and business-like, straightforward flight may not have arrested your eye. His fluttering neighbour darts down here and there, and sips elegantly wherever he can find a drop of ready nectar; but this dingy plodder makes a point of alighting everywhere, and wherever he alights he either finds honey or makes it. If the flower-cup be deep, he goes down to the bottom; if its dragon-mouth be shut, he thrusts its lips asunder; and if the nectar be peculiar or recondite, he explores all about till he discovers it, and then having ascertained the knack of it, joyful as one who has found great spoil, he sings his may down into its luscious recesses. His rival of the painted velvet wing has no patience for such dull and long-winded details. But what is the end? Why, the one died last October along with the flowers; the other is warm in his hive to-night, amidst the fragrant stores which he gathered beneath the bright beams of summer. To which do you belong?–the butterflies or bees? Do you search the Scriptures, or do you only skim them? (J. Hamilton, D. D.)
Reading the Scriptures: motive for
Other books can nourish our minds, but only Gods Word can feed our souls.
The great prophecy
A few years ago a Brahmin of the highest caste, profound in all the history and language and religion of Brahma, came to England. By chance, or rather by special providence, a copy of the Scriptures fell into his hands. He devoured it with avidity; he did not consult any one to interpret for him a single passage, but the light broke upon him, and what produced the greatest effect upon his mind was that which converted Lord Rochester on his death-bed. He read Isa 53:1-12., and compared it with the account of the crucifixion, and became a profound Christian. That man is now in high favour with the Nizam of Hyderabad, and has founded a church which has several hundred Christian worshippers. (R. Bruce.)
Reading the Scriptures: fruits of
A Roman Catholic priest in Belgium rebuked a young woman and her brother for reading that bad book, pointing to the Bible. Sir, she replied, a little while ago my brother was an idler, a gambler, and a drunkard. Since he began to study the Bible he works with industry, goes no longer to the tavern, no longer touches cards, brings home money to his poor old mother, and our life at home is quiet and delightful. How comes it, sir, that a bad book produces such good fruits?
Reading: kinds of
The first class of readers may be compared to an hour-glass; their reading being as the sand: it runs in and runs out, and leaves not a vestige behind. A second class resembles a sponge, which imbibes everything, and returns it in nearly the same state, only a little dirtier. A third class is like a jelly-bag, which allows all that is pure to pass away, and retains only the refuse and dregs. The fourth class may be compared to the slave of Golconda, who, casting aside all that is worthless, preserves only the pure gems. (S. T. Coleridge.)
Reading: results of good and bad
Do not buy, do not borrow, do not touch bad books. One book may decide thy destiny. The assassin of Lord William Russell said he committed that crime as the result of reading the romance, then popular, entitled Jack Sheppard. George Law was made a millionaire by reading a biography in childhood. Benjamin Franklin became the good man and philosopher that he was by reading in early life Cotton Mathers Essays to do Good. John Angell James, as consecrated a man as ever lived in England, stood in his pulpit and said: Twenty-five years ago a lad loaned me a bad book for a quarter of an hour. I have never recovered from it. The spectres of that book have haunted me to this day. I shall not, to my dying day, get over the reading of that book for fifteen minutes. A clergyman, travelling towards the West, many years ago, had in his trunk Doddridges Rise and Progress. In the hotel he saw a woman copying from a book. He found that she had borrowed Doddridges Rise and Progress from a neighbour, and was copying some portions out of it, so he made her a present of his copy of the Rise and Progress. Thirty-one years after, he was passing along that way and he inquired for that woman. He was pointed to a beautiful home. He went there. He asked her if she remembered him. She said, No. Then, he says, Do you not remember thirty years ago a man gave you a copy of Doddridges Rise and Progress? She said, Yes; I read it, and it was the means of my conversion. I passed it round, and all the neighbours read it, and there came a revival, and we called a minister and we built a church. The church of Wyoming is the result of that one book which you gave me. The reading of Homers Iliad made Alexander a warrior, and the reading of the Life of Alexander made Caesar and Charles XII. men of blood. It is well known that Rochester was, for many years of his life, an avowed infidel, and that a large portion of his time was spent in ridiculing the Bible. One of his biographers has described him as a great wit, a great sinner, and a great penitent. Even this man was converted by the Holy Spirit in the use of His Word. Reading the fifty-third chapter of Isaiah, he was convinced of the truth and inspiration of the Scriptures, the Deity of the Messiah, and the value of His atonement as a rock on which sinners may build their hopes of salvation. On that atonement he rested, and died in the humble expectation of pardoning mercy and heavenly happiness.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Sitting in his chariot, read Esaias the prophet.] He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He had some knowledge of the true God, whom he came to worship, and he endeavours after more: and to him that thus hath, shall be given; and they that thus seek, shall find. God will rather work a miracle, than that any that sincerely desire and faithfully endeavour to know him, or his will, should be disappointed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Was returningHaving comeso far, he not only stayed out the days of the festival, butprolonged his stay till now. It says much for his fidelity and valueto his royal mistress that he had such liberty. But the faith inJehovah and love of His worship and word, with which he was imbued,sufficiently explain this.
and sitting in his chariot,read EsaiasNot contented with the statutory services in whichhe had joined, he beguiles the tedium of the journey homeward byreading the Scriptures. But this is not all; for as Philip “heardhim read the prophet Esaias,” he must have been reading aloudand not (as is customary still in the East) so as merely to beaudible, but in a louder voice than he would naturally have used ifintent on his own benefit only: evidently therefore he was readingto his charioteer.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Was returning,…. From Jerusalem, having finished the parts of divine worship he came to perform; and it is remarkable, that though he must doubtless have heard of Jesus of Nazareth, and what had passed in Jerusalem lately, and of his apostles, yet heard them not; or however, was not converted by them, nor believed in Jesus; his conversion being ordered to be at another time, in another place, and by another instrument:
and sitting in his chariot: as was the manner of princes and great persons:
read Esaias the Prophet; the Book of the Prophecies of Isaiah the Prophet; and in Lu 4:17 it is called the “Book of the Prophet Esaias”; and in the note there, <scripRef version="Gill" content="[See comments on Lu 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read s, that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he,
, ]” passage=”Lu 4:17, I have observed, that the prophets, especially the larger ones, were sometimes in separate and distinct books, and so might be the prophecy of Isaiah; and such an one was delivered to Christ, in the synagogue of Nazareth; and such an one the eunuch might have, and be reading in it: hence we read s, that Daniel should say to the Israelites, who came to discourse with him about the prophecies of Jeremiah, bring me, says he,
, “>the Book of Isaiah”; he began to read, and went on till he came to this verse, “the burden of the desert of the sea”, c.
Isa 21:1 and both the Arabic and Ethiopic versions here read, “the Book of the Prophet Isaiah.” [See comments on Lu 4:17]. Some think the eunuch might be reading over some passages of Scripture in this prophet, which he had heard expounded at Jerusalem, to refresh his memory with what he had heard. This prophet is a very evangelical one, and very delightful and profitable to read: many things are prophesied by him concerning the Messiah, and particularly in the chapter in which the eunuch was reading and this being a time when there was great expectation of the Messiah, such passages might be read and expounded in their synagogues, which concerned him: however, the eunuch improved his time, as he was travelling in a religious way, which was very commendable; and as this was the occasion and opportunity which the Holy Ghost took to bring on his conversion, it may serve greatly to recommend the reading of the Scriptures.
s Shirhashirim Rabba, fol. 33. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Was reading (). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip “heard him reading” ( ), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Was returning,” (en de hupostrepon) “Was then returning,” to his duties in Ethiopia, after worshipping in Jerusalem, Act 8:27.
2) “And sitting in his chariot read,” (kai kathemenos epi tou ammatos autou kai aneginosken) “And he was sitting upon his chariot and reading,” reading aloud evidently, intently seeking to understand the word of God, about Jesus Christ, Joh 7:17. The covered chariot was regarded as a mark of high rank.
3) “Esaias the prophet,” (ton propheton Esaian) “The Prophet Isaiah,” the words of the prophet Isaiah, from the Isaiah scroll, which he had perhaps purchased in Jerusalem as a “pearl of great price.” There was a diligence, devotion, and piety of personal concern for salvation here expressed as perhaps by no other person other than Cornelius, Act 10:1-43. Both the Eunuch of Ethiopia and the Centurion of the Italian band of the African and European continents are fine examples of how honest, earnest, or sincere sinners may be saved, Jer 29:13; Act 10:1-4.
Fuente: Garner-Howes Baptist Commentary
28. He read Esaias. The reading of the prophet showeth that the eunuch did not worship a God unadvisedly, according to the understanding of his own head, whom he had reigned to himself, but whom he knew by the doctrine of the law. And surely this is the right way to worship God, not to snatch at bare and vain rites, but to adjoin the word thereunto, otherwise there shall be nothing but that which cometh by chance and is confused. And certainly the form of worshipping prescribed in the law differeth nothing from the inventions of men, save only because God giveth light there by his word. Therefore, those which are God’s scholars do worship aright only, that is, those who are taught in his school. But he seemeth to lose his labor when he readeth without profit. For he confesseth that he cannot understand the prophet’s meaning, unless he be helped by some other teacher. I answer, as he read the prophet with a desire to learn, so he hoped for some fruit, and he found it indeed. Therefore, why doth he deny that he can understand the place which he had in hand? For because (544) he manifestly confesseth his ignorance in darker places. There be many things in Isaiah which need no long exposition, as when he preacheth of the goodness and power of God, partly that he may invite men unto faith, partly that he may exhort and teach them to lead a godly life. Therefore, no man shall be so rude an idiot (545) which shall not profit somewhat by reading that book, and yet, notwithstanding, he shall, peradventure, scarce understand every tenth verse. Such was the eunuch’s reading. For seeing that, according to his capacity, he gathered those things which served to edification, he had some certain profit by his studies. Nevertheless, though he were ignorant of many things, (546) yet was he not wearied, so that he did cast away the book. Thus must we also read the Scriptures. We must greedily, and with a prompt mind, receive those things which are plain, and wherein God openeth his mind. As for those things which are hid from us, we must pass them over until we see greater light. And if we be not wearied with reading, it shall at length come to pass that the Scripture shall be made more familiar by continual use.
(544) “ Nempe… agnoscit,” namely, he acknowledgeth.
(545) “ Idiota,” unlearned.
(546) “ Si multa eum latebant,” though many things escaped him, were hidden from him.
Fuente: Calvin’s Complete Commentary
(28) Sitting in his chariot read Esaias the prophet.After the manner of most Eastern nations, to whom silent reading is almost unknown, the eunuch was reading aloud. Philip heard him, and so gained an opening for conversation. Was the roll of Isaiah a new-found treasure? Had he bought the MS. in Jerusalem, and was he reading the wonderful utterances for the first time? The whole narrative implies that he was reading the LXX. version.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 8:28-31 . He read aloud (see Act 8:30 ), and most probably from the LXX. translation widely diffused in Egypt. Perhaps he had been induced by what he had heard in Jerusalem of Jesus and of His fate to occupy himself on the way with Isaiah in particular, the Evangelist among the prophets, and with this very section concerning the Servant of God. Act 8:34 is not opposed to this.
. denotes the address of the Holy Spirit inwardly apprehended. Comp. Act 10:19 .
] attach thyself to, separate not thyself from . Comp. Rth 2:8 ; Tob 6:17 ; 1Ma 6:21 .
;] For instances of a similar paronomasia, [229] see Winer, p. 591 [E. T. 794 f.]. Comp. 2Co 3:2 ; 2Th 3:11 . , num (with the strengthening ), stands here as ordinarily: “ut aliquid sive verae sive fictae dubitationis admisceat,” Buttmann, ad Charmid. 14. Comp. Herm. ad Viger. p. 823, and on Luk 18:8 ; Gal 2:17 ; Baeuml. Partik. p. 40 f. Philip doubts whether the Aethiopian was aware of the Messianic reference of the words which he read.
. . .] an evidence of humility and susceptibility , , with the optative, denotes the subjective possibility conditionally conceived and consequently undecided. See Khner, 467. is to be taken without a no to be supplied before it: How withal, as the matter stands . See on Mat 27:23 .
[229] Compare the well-known saying of Julian: , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
28 Was returning, and sitting in his chariot read Esaias the prophet.
Ver. 28. Sitting in his chariot, read ] Time is to be redeemed for holy uses. Pliny seeing his nephew walking for his pleasure, called to him, and said, Poteras hasce horas non perdidisse; You might have better bestowed your time than so. Nullus mihi per otium dies exit, A day pased in leasure is nothing to me, saith Seneca. And Jerome exhorted some godly women, to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, they bowed down their heads, as it were to salute the leaves below them with a kiss.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] aloud, see Act 8:30 . Schttg. quotes from the Rabbis: ‘Qui in itinere constitutus est, neque comitem lmbet, is student in Lege.’
He probably read in the LXX, the use of which was almost universal in Egypt. The word below (see on Act 8:32 ) is not decisive (Olsh.) against this (as if there were only in the Hebrew, not in the LXX), as it would naturally be used as well of one as the other by those cognizant of the term. Besides, must there not have been in the copies of the LXX read in the synagogues?
Fuente: Henry Alford’s Greek Testament
Act 8:28 . : the chariot was regarded as a mark of high rank: very frequent word in LXX, but in N.T. only here, and in Rev 9:9 ; cf. Rev 18:13 . “Chariot,” Hastings’ B.D., properly in classics a war-chariot, but here for , a covered chariot (Blass), Herod., vii., 41. : evidently aloud, according to Eastern usage; there is no need to suppose that some slave was reading to him (Olshausen, Nsgen, Blass). As the following citation proves, he was reading from the LXX, and the widespread knowledge of this translation in Egypt would make it probable a priori (Wendt), cf. Professor Margoliouth, “Ethiopian Eunuch,” Hastings’ B.D. It may be that the eunuch had bought the roll in Jerusalem “a pearl of great price,” and that he was reading it for the first time; Act 8:34 is not quite consistent with the supposition that he had heard in Jerusalem rumours of the Apostles’ preaching, and of their reference of the prophecies to Jesus of Nazareth: Philip is represented as preaching to him Jesus, and that too as good news. “The eunuch came to worship great was also his studiousness observe again his piety, but though he did not understand he read, and after reading, examines,” Chrys., Hom. , xix., and Jerome, Epist. , liii., 5. See also Corn. Lapide, in loco , on the diligence and devotion of the eunuch.
Fuente: The Expositors Greek Testament by Robertson
in = upon. Greek. epi. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
28. ] aloud, see Act 8:30. Schttg. quotes from the Rabbis: Qui in itinere constitutus est, neque comitem lmbet, is student in Lege.
He probably read in the LXX, the use of which was almost universal in Egypt. The word below (see on Act 8:32) is not decisive (Olsh.) against this (as if there were only in the Hebrew, not in the LXX), as it would naturally be used as well of one as the other by those cognizant of the term. Besides, must there not have been in the copies of the LXX read in the synagogues?
Fuente: The Greek Testament
Act 8:28. , was reading) aloud: Act 8:30, Philip heard him read. We ought to read, hear, search thoroughly, even upon a journey, even though we imperfectly understand. It is to him that hath that it is given. Scripture [above all worldly books, however clear.-V. g.] affects by its sweetness, and retains its hold on the reader, however deficient in intelligence, just in the same way as perfumes transmit their odours even through the coverings in which they are wrapped.
Fuente: Gnomon of the New Testament
and sitting: Act 17:11, Act 17:12, Deu 6:6, Deu 6:7, Deu 11:18-20, Deu 17:18, Deu 17:19, Jos 1:8, Psa 1:2, Psa 1:3, Psa 119:99, Psa 119:111, Pro 2:1-6, Pro 8:33, Pro 8:34, Joh 5:39, Joh 5:40, Col 3:16, 2Ti 3:15-17
Esaias: Act 28:25, Isa 1:1, Isaiah, Luk 3:4, Luk 4:17
Reciprocal: Isa 18:7 – shall the Mat 12:42 – queen Joh 12:38 – Esaias
Fuente: The Treasury of Scripture Knowledge
8
Act 8:28. Chariots were made for two purposes: war, and transportation in times of peace. The eunuch was riding in one of the latter.
Fuente: Combined Bible Commentary
Act 8:28. Read Esaias the prophet. He was returning home, deeply impressed with the sanctuary, the wonders of which he had just been beholding, and whose strange, glorious history had so deeply interested him, and was reading the mystic words of one of the greatest of the Hebrew prophets. Probably the passage he was meditating on was one of those to which his attention had been just called in Jerusalem as referring to the sufferings of Messiah, concerning whom so many strange, mysterious sayings were then current in the holy city connected with that now famous persecuted sect which believed that the lately-crucified Jesus was the long-promised anointed Deliverer. The scriptures he was reading were the Greek version of the LXX., well known throughout Egypt and the adjacent countries. It was a maxim of the Rabbis, that one who was on a journey and without a companion, should busy himself in the study of the law.
Fuente: A Popular Commentary on the New Testament
See notes on verse 27
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 28
Esaias; Isaiah. He was reading, undoubtedly, a Greek translation, which had been made at Alexandria, and was then much in use.