1 And he cam in to Derben and Listram. And lo! a disciple was there, bi name Timothe, the sone of a Jewesse cristen, and of the fadir hethen.
Tertullian · AD 220 Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.
Cassiodorus · AD 585 "And when they had gone round these nations, he came to Derbe and Lystra." When Paul had gone round the above-mentioned nations, he came to Derbe and Lystra, and there found a certain Timothy, a disciple born of a Gentile father. Wishing to take him with him, he circumcised him in order subtly to cut short any uproar from the Jews.
Theophylact of Ohrid · AD 1107 Remarkably, the Jews so neglected the law that they gave their daughters in marriage to Greeks and married Greek women.
2 And britheren that weren in Listris and Iconye, yeldiden good witnessing to hym.
3 And Poul wolde that this man schulde go forth with him, and he took, and circumsidide hym, for Jewis that weren in the places. For alle wisten, that his fadir was hethen.
Clement of Alexandria · AD 215 Whatever … [the gnostic] has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists.
John Chrysostom · AD 407 And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. He was about to make him a bishop, and it was not meet that he should be uncircumcised. Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy.
Theophylact of Ohrid · AD 1107 "Taking him, he circumcised him for the sake of the Jews." The wisdom of Paul is worthy of great admiration. He who so championed against the circumcision of the Gentiles and who drove everything forward until the question was resolved, circumcised his own disciple. He not only did not forbid this to others, but even did it himself.
4 Whanne thei passiden bi citees, thei bitoken to hem to kepe the techingis, that weren demyd of apostlis and eldre men, that weren at Jerusalem.
John Chrysostom · AD 407 "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily." Dost thou mark fighting, and by fighting, edification?
Oecumenius · AD 550 He called the abstaining of the sacrifices "doctrines," from sexual immorality and from blood, and from what is strangled; which he sees as a condition for canonical life. For these order a temperate life and are fitting for rational people.
Theophylact of Ohrid · AD 1107 They say that "they delivered the decrees to the faithful to observe," they delivered not the mysteries of the incarnation, but the instructions "to abstain from things offered to idols, and from blood, and from things strangled, and from fornication" (Acts 15:29) — everything that pertains to the ordering of a proper life.
5 And the chirches weren confermed in feith, and encreseden in noumbre eche dai.
6 And thei passiden Frigie, and the cuntre of Galathi, and weren forbedun of the Hooli Goost to speke the word of God in Asie.
John Chrysostom · AD 407 "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," having left Phrygia and Galatia, they hastened into the interior.
Bede · AD 735 They were forbidden by the Holy Spirit to speak the word in Asia, etc., up to Passing into Macedonia, help us. Truly the Lord is terrible in counsel above the sons of men. One promises to follow the Master in everything and is not allowed; another, commanded to follow, does not get the requested leave for burial of his father. Saul is drawn in, invincible and resisting.
Theophylact of Ohrid · AD 1107 "They were not permitted by the Holy Spirit to preach the word in Asia." Why they were forbidden to preach in Asia, he does not say, but that it was forbidden to them, he did say, teaching us thereby to obey and not to demand an account, and showing that often they also acted in a human manner.
7 And whanne thei camen in to Mysie, thei assaieden to go in to Bithynye, and the spirit of Jhesu suffride not hem.
John Chrysostom · AD 407 The text does not say why they were prevented but only that they were prevented. It teaches us that we only have to obey and not to enquire about the reasons, and it shows us that they did many things according to human customs.
8 But whanne thei hadden passid bi Mysie, thei camen doun to Troade;
9 and a visioun `bi nyyt was schewid to Poul. But a man of Macedonye that stoode, preiede hym, and seide, Go thou in to Macedonye, and helpe vs.
Origen of Alexandria · AD 253 Listen, shepherds of the churches! Listen, God's shepherds! His angel always comes down from heaven and proclaims to you, "Today a Savior is born for you, who is Christ the Lord." For, unless that Shepherd comes, the shepherd of the churches will be unable to guard the flock well. Their custody is weak, unless Christ pastures and guards it along with them.
Oecumenius · AD 550 No longer through an angel as with Philip or Cornelius, but through a vision it appears to Paul more humanly. For there persuasion is easy, more human; there, however, great force, more divine. Since he was only about to preach, it appears to him as a dream for this purpose. But he did not presume to preach; for by this the Holy Spirit reveals.
Theophylact of Ohrid · AD 1107 "There was a vision to Paul in the night: a certain man, a Macedonian, stood before him, asking him and saying." No longer through an Angel, as with Philip and Cornelius, but in a vision Paul receives the revelation — in a more human manner.
10 And as he hadde sei the visioun, anoon we souyten to go forth in to Macedonye, and weren maad certeyn, that God hadde clepid vs to preche to hem.
John Chrysostom · AD 407 "And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them." "Assuredly gathering," it says, "that the Lord had called us." That is, inferring, both from the circumstance that Paul saw it and none other, and from the having been "forbidden by the Spirit," and from their be…
Oecumenius · AD 550 Notably, Luke was with Paul in those cities, as appears from these words in which he includes himself at the same time, saying: We sought, we came by a straight course, and other similar things. [AMMONIUS]
Theophylact of Ohrid · AD 1107 It should be noted that in these cities Luke was also with Paul. This is evident from the fact that the latter unites his own person with the former, when he says: "we resolved to set out... we sailed a straight course... we stayed."
11 And we yeden bi schip fro Troade, and camen to Samatrachia with streiyt cours; and the dai suynge to Neapolis;
John Chrysostom · AD 407 "Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony." That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It is a high distinction for a city, the being a colony.
Oecumenius · AD 550 He calls Neapolis the present Christopolis.
Cassiodorus · AD 585 "And sailing from Troas, we came with a straight course to Samothracia. "After sailing from Troas, Paul and Silas, walking through some cities, came to Philippi, "which is the chief city of part of Macedonia, a colony." There a certain woman, Lydia, a seller of purple, converted to Christ, and with her entire household obtained the grace of baptism.
12 and fro thennus to Filippis, that is the firste part of Macedonye, the citee colonye. And we weren in this citee summe daies, and spaken togidere.
Bede · AD 735 Which is the chief city of that part of Macedonia, a colony. A colony is one that, due to the lack of natives, is filled with new settlers. Hence it is also called a colony from the cultivation of fields.
13 And in the dai of sabotis we wenten forth with out the yate bisidis the flood, where preier semyde to be; and we saten, and spaken to wymmen that camen togidere.
John Chrysostom · AD 407 See again Paul judaizing. "Where it was thought," it says, both from the time and from the place, "that prayer would be." Out of the city, by a river side: for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corpore…
Oecumenius · AD 550 Not only where the synagogue was, but also outside they prayed, as if separating some particular place for this purpose, namely the Jews being excessively given to bodily things. Or rather, perhaps there was no synagogue there because of the thin population; beside the river outside the city the supposedly pious used to meet secretly. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 There, because of the small number of Jews, there was no synagogue, and the especially devout among them gathered secretly outside the city "by the river." As a more carnal people, the Jews, where there was no synagogue, prayed even outside of one, designating some particular place for this — they also prayed on Sabbaths, when the people usually gathered as well.
14 And a womman, Lidda bi name, a purpuresse of the cite of Tiatirens, worschipinge God, herde; whos herte the Lord openyde to yyue tente to these thingis, that weren seid of Poul.
John Chrysostom · AD 407 "And a certain woman": a woman and she of low condition, from her trade too: but mark in her a woman of elevated mind. In the first place, the fact of God's calling her bears testimony to her.
Bede · AD 735 And a certain woman named Lydia, a dealer in purple, of the city of Thyatira, a worshipper of God, heard, etc. He says "a dealer in purple" meaning a seller of purple, as we also find in another translation, which in Greek is called πορφυρόπωλις. Properly, however, the woman who first believed with the Apostle preaching in Illyricum is said to be a dealer in purple.
15 And whanne sche was baptisid and hir hous, sche preyede, and seide, If ye han demyd that Y am feithful to the Lord, entre ye in to myn hous, and dwelle.
Ammonius of Alexandria · AD 300 Observe that instruction came first, and then, after the disciples heard the word, baptism followed. But if someone dares to say, "Behold!
John Chrysostom · AD 407 Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things.
Theophylact of Ohrid · AD 1107 "If you have judged me to be faithful to the Lord." See how wise this woman is: first she herself testified that God had called her. Notice also her modesty. She is a simple woman; she sold fabrics dyed in purple. And Luke is not ashamed to mention her trade.
16 And sche constreynede vs. And it was don, whanne we yeden to preier, that a damysel that hadde a spirit of diuynacioun, mette vs, which yaf greet wynnyng to her lordis in dyuynynge.
Irenaeus · AD 202 It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy.
John Chrysostom · AD 407 "And it came to pass," it says, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." What may be the reason that both the demon spoke these words, and Pau…
Theophylact of Ohrid · AD 1107 What spirit possessed the servant girl? They call it, after the place, the god Python. He wanted to lead the apostles into temptation.
17 This suede Poul and vs, and criede, and seide, These men ben seruauntis of the hiy God, that tellen to you the weie of helthe.
Origen of Alexandria · AD 253 Jesus our Lord does not accept witness from demons, as he said, "Be silent and come out of him." So, in imitation of him, his apostle Paul "grieving" it says, "turned and addressed the spirit of Python, 'I command you in the name of Jesus Christ, depart from her.' " Perhaps you may ask why Paul is grieving when he rebukes the spirit of Python.
Bede · AD 735 These men are servants of the Most High God. This is not a confession from the will, followed by a reward for confessing, but compelled by the fear of the Holy Spirit, the lying spirit speaks truth, not daring to hide its darkness any longer in the present light. But God says to the sinner: Why do you recount my statutes?
Theophylact of Ohrid · AD 1107 "Following Paul and us, she cried out, saying: these men are servants of the Most High God." O unclean spirit! If you know that they "proclaim the way of salvation," then why do you not depart from them?
18 And this sche dide in many daies. And Poul sorewide, and turnede, and seide to the spirit, Y comaunde thee in the name of Jhesu Crist, that thou go out of hir.
John Chrysostom · AD 407 At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work "who preach unto us the way of salvation," then he commanded it to come out. For it says, "Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her.
Bede · AD 735 I command you in the name of Jesus Christ to come out of her. Bar-Jesus, who was an adversary of the faith, was struck blind both in physical weakness and loss of his sight. But he managed to deprive this woman, who though perverted in mind, yet spoke the truth, only of her wicked art.
Theophylact of Ohrid · AD 1107 "Paul, having become indignant," that is, being aroused and agitated. By shutting her mouth, even though she was speaking the truth, he teaches us not to admit demons to ourselves, even if they take on the appearance of defending the truth, but to block every occasion of temptation for them and not to listen to anything they say.
19 And he wente out in the same our. And the lordis of hir siyen, that the hope of her wynnyng wente awei, and thei token Poul and Silas, and ledden in to the `dom place, to the princis.
John Chrysostom · AD 407 "And when her masters saw that the hope of their gains was gone, they caught Paul and Silas." So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. "And when her masters saw that the hope of their gains was gone." Everywhere money the cause of evils. O that heathen cruelty!
Theophylact of Ohrid · AD 1107 "Her masters, seeing that the hope of their profit was gone." Everywhere the cause of evil is money. For the sake of enrichment, the woman's masters wanted her to be possessed by a demon. Look: they do not even want to acknowledge the demon, but are consumed by their one passion — love of money.
20 And thei brouyten hem to the magistratis, and seiden, These men disturblen oure citee,
John Chrysostom · AD 407 "These men, being Jews, do exceedingly trouble our city!": by doing what? Then why did you not drag them hither before this? "Being Jews": the name was in bad odor.
21 for thei ben Jewis, and schewen a custom, which it is not leueful to vs to resseyue, nether do, sithen we ben Romayns.
John Chrysostom · AD 407 "And teach customs, which are not lawful for us to receive, neither to observe, being Romans." They made a charge of treason of it. Why did they not say, Because they cast out the demon, they were guilty of impiety against God?
Bede · AD 735 And they proclaim a custom which it is not lawful for us to receive or to observe, since we are Romans. They speak of the faith of Jesus Christ, in whose name the spirit of Python had departed. For the Romans had already decreed that no god should be accepted unless approved by the Senate.
22 And the puple `and magistratis runnen ayens hem, and when thei hadden to-rente the cootis of hem, thei comaundiden hem to be betun with yerdis.
John Chrysostom · AD 407 "And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them." O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, ye ought to have worshipped them, ought to have held them as saviors and benefactors.
Theophylact of Ohrid · AD 1107 To perform miracles and to teach was the work of Paul, while Silas also took part with him in dangers. Take note that even the demons know that the crucified Jesus is the Most High God, and that Paul is His servant, which he himself affirmed, saying: "Paul, a servant of Jesus Christ" (Rom. 1:1).
23 And whanne thei hadden youun to hem many woundis, thei senten hem into prisoun, and comaundiden to the kepere, that he schulde kepe hem diligentli.
Ammonius of Alexandria · AD 300 "They ordered the jailer to keep them securely." Since they knew their virtue, they deceived themselves by saying, "Keep them securely." But by doing so they testified that they were not ordinary but great men who had the power to do, through the Lord, whatever they wanted.
John Chrysostom · AD 407 "And when they had laid many stripes upon them, they cast them into prison" - great was their wrath - "charging the jailer to keep them safely": "And the magistrates," charging the jailer to keep them safely: that they may be the means of a greater miracle. The stricter the custody, the greater the miracle.
24 And whanne he hadde take siche a precept, he putte hem into the ynnere prisoun, and streynede the feet of hem in a tre.
John Chrysostom · AD 407 "Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." Observe, he also again thrust them into the "inner" prison: and this too was done providentially, because there was to be a great miracle. And, it says, "he made them fast in the stocks," as we should say, the nervum.
25 And at mydniyt Poul and Silas worschipide, and heriden God; and thei that weren in kepyng herden hem.
Tertullian · AD 220 But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done…
John Chrysostom · AD 407 What could equal these souls? These men had been scourged, had received many stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night.
Bede · AD 735 And at midnight Paul and Silas were worshiping God, saying a hymn, and so forth. The devotion of the apostolic heart and the power of prayer are expressed together, as both they sang hymns in the depth of the prison, and their praise shook the ground of the prison, and struck its foundations, and opened the gates, and finally released the chains of the prisoners themselves.
26 And sudenli a greet erthe mouyng was maad, so that the foundementis of the prisoun weren moued. And anoon alle the doris weren openyd, and the boondis of alle weren lousid.
John Chrysostom · AD 407 And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed. And why did no other miracle take place?
Oecumenius · AD 550 An earthquake struck so great that it awakened the prison guard; indeed the doors were opened, so that he might marvel at what had happened and believe. For these things were not done for display, but for salvation. Were not these seen before by those who were bound? For otherwise certainly all would have fled.
Theophylact of Ohrid · AD 1107 "Suddenly there was a great earthquake." The doors opened, and the prison guard woke up. What had happened astonished him. But the prisoners did not see this, otherwise they would all have fled. And so that the guard would not think that this had happened by itself, the doors opened following the earthquake.
27 And the kepere of the prisoun was awakid, and siy the yatis `of the prisoun openyd, and with a swerd drawun out he wolde haue slawe hym silf, and gesside that the men that weren boundun, hadden fled.
John Chrysostom · AD 407 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled. The keeper was not an evil-disposed man that he thrust them into the inner prison, was because of his having received such a command, not of himself. The man was all in a tumult of perturbation.
Oecumenius · AD 550 "The jailer, becoming wise." This is Stephanus, whom Paul mentions in his First Letter to the Corinthians. (1 Cor. 1:16)
28 But Poul criede with a greet vois, and seide, Do thou noon harm to thi silf, for alle we ben here.
John Chrysostom · AD 407 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. Paul shouted, until he saw, and is beforehand with him saying, We are all here.
29 And he axide liyt, and entride, and tremblide, and felle doun to Poul and to Silas at her feet.
Ammonius of Alexandria · AD 300 From this event it can be established that the faith of people is something in their power. See how, after such a fright, only the jailer believed. And yet, most of all, those imprisoned should have been moved to believe, since they had experienced a greater wonder when they saw their iron chains suddenly broken.
John Chrysostom · AD 407 Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that prisoner kindled the true light; for the light in his heart was shining.
30 And he brouyte hem with out forth, and seide, Lordis, what bihoueth me to do, that Y be maad saaf?
31 And thei seiden, Bileue thou in the Lord Jhesu, and thou schalt be saaf, and thin hous.
John Chrysostom · AD 407 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. What then answers Paul? Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house. For this above all, wins men: that one's house also should be saved.
Theophylact of Ohrid · AD 1107 "Believe in the Lord Jesus Christ, and you will be saved, you and your whole household." Even in prison Paul did not give himself rest, and there he drew the jailer to himself and accomplished this beautiful captivity.
32 And thei spaken to hym the word of the Lord, with alle that weren in his hous.
John Chrysostom · AD 407 And they spake unto him the word of the Lord, and to all that were in his house, and so immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway. He washed them, and was himself baptized, he and his house.
33 And he took hem in the ilke our of the niyt, and waschide her woundis. And he was baptisid, and al his hous anoon.
Bede · AD 735 He washed their wounds, and he was baptized himself. A beautiful variety of events. Those whose wounds of injuries he washed, by them he lost his own wounds.
Theophylact of Ohrid · AD 1107 "Having taken them at that hour of the night, he washed their wounds." The jailer washed their wounds, but he himself was washed from his sins.
34 And whanne he hadde led hem in to his hous, he settide to hem a boord. And he was glad with al his hous, and bileuede to God.
John Chrysostom · AD 407 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And rejoiced, it says: although there was nothing but words only and good hopes: having believed in God with all his house: this was the token of his having believed - that he was released of all. What worse than a jailer, what more ruthless, more savage?
Theophylact of Ohrid · AD 1107 "And he rejoiced with all his house, that he believed in God," though he had received nothing except good words and good hopes.
35 And whanne dai was come, the magistratis senten catchepollis, and seiden, Delyuere thou tho men.
John Chrysostom · AD 407 And when it was day, the magistrates sent the sergeants, saying, Let those men go. It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go: now therefore depart, and go in peace - that is, in safety, fearing no man.
Bede · AD 735 And when it was day, the magistrates sent officers. Officers were called those who were in charge of punishing the guilty. Hence in Greek they are called ῥαβδοῦχοι, from the rod, because the Greeks call a rod ῥάβδον, of which Hilary mentions in the exposition of the Apostle's sentence, saying: "What do you want?
36 And the kepere of the prisoun telde these wordis to Poul, That the magistratis han sent, that ye be delyuered; now therfor go ye out, and go ye in pees.
37 And Poul seide to hem, Thei senten vs men of Rome in to prisoun, that weren betun openli and vndampned, and now priueli thei bringen vs out; not so, but come thei hem silf, and delyuere vs out.
Lucius Caecilius Firmianus Lactantius · AD 325 When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages before by His prophets, incited by these things, and ignorant of the sacred Scriptures, they conspired together to condemn their God.
Oecumenius · AD 550 "They beat us publicly." He shows a twofold protest when he says: Therefore they beat us publicly, etc., because both the Romans and the cause being proclaimed and the public manner.
Theophylact of Ohrid · AD 1107 And after the magistrates gave the order, Paul does not leave the prison, but, for the edification of Lydia, the seller of purple, and others, he frightens the magistrates, so that they would not think that they had been released at someone's request.
38 And the catchepollis telden these wordis to the magistratis; and thei dredden, for thei herden that thei weren Romayns.
John Chrysostom · AD 407 And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. They feared, it says: because the men were Romans, not because they had unjustly cast them into prison.
Cassiodorus · AD 585 "And the serjeants told these words to the magistrates," etc. When they heard the words of the apostles, the magistrates were very afraid, because the apostles had called themselves innocent Romans sent to prison. Going to the apostles, they besought them to depart unhurt out of their city.
39 And thei camen, and bisechiden hem, and thei brouyten hem out, and preieden, that thei schulden go out of the citee.
40 And thei yeden out of the prisoun, and entriden to Lidie. And whanne thei siyen britheren, thei coumfortiden hem, and yeden forth.
Ammonius of Alexandria · AD 300 How great was their modesty and charity! Paul and Silas would not have put up with leaving, even though they had been dismissed by the magistrates, if they had not been able to go to the poor woman and the others, whom they called brothers, and made themselves their equals.
John Chrysostom · AD 407 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety.
Theophylact of Ohrid · AD 1107 "Having departed from the prison, they came to Lydia and, having seen the brethren, instructed them, and departed." It was not fitting to leave in a state of anxiety and concern the woman who had shown them hospitality; and they, despite the urgings of the magistrates, did not wish to depart without visiting a simple woman and the other persons whom they called brethren.