Luke referred to his Gospel as "the first account." The Greek word proton means "first," but it does not imply that Luke intended to write more than two books. This has been the unnecessary conclusion of some scholars. [1] It simply means that Luke was the first of these two books that he wrote. [source][source][source]
"Theophilus" means lover of God. Some interpreters have suggested that Theophilus was not an actual person and that Luke was writing to all lovers of God whom he personified by using this name (cf. Luke 1:3). All things considered it seems more likely that Theophilus was a real person. There is no reason he could not have been. Such is the implication of the address, and Theophilus was a fairly common Greek proper name. [source][source][source]
Luke wanted his readers to be careful to note that the remarkable supernatural events he was to unfold were ultimately the work of Jesus Christ. They were not just those of His enthusiastic followers. [source][source][source]
"The order of the words "doing" and "teaching" is noteworthy. Deeds first; then words. The same order is found in Luke 24:19 (contrast Acts 7:22). The "doing" comes first, for Christianity is primarily life. The teaching follows afterwards, for "the life is the light of men."" [2][source]
Context Summary
Acts 1:1-14 - Beginning Afresh
Luke informs Theophilus (the name means "a lover of God") that his Gospel told the story of what the Lord began to do and teach. Evidently this further book is a continuation of His deeds and words. It ought to be called "The Acts of the Ascended Christ." The Gospel tells of what Jesus did through a mortal body; and this book what He did through the Church, which is His body, "the fullness of Him that filleth all in all." Here we learn that the time between the Resurrection and the Ascension was forty days; that our Lord issued commandments, no doubt about the ordering of the Church; and that He spoke with the Apostles of the coming kingdom of God-that ideal society which is God's great objective through the ages. It would not be established by the sword of the soldier, but by the witness-bearing of the evangelist, Acts 1:8.
Then the Lord rose before their eyes, and passed within a cloud, which dropped like a curtain before Him. He passed into heaven, Hebrews 9:24, to make intercession, to guide the course of His Church, and to sit at the right hand of the Father till His enemies should be made His footstool. [source]
Chapter Summary: Acts 1
1Christ, preparing his apostles to the beholding of his ascension, 4gathers them together unto the Mount of Olives, 6commands them to expect in Jerusalem the sending down of the Holy Spirit, 9and ascends into heaven in their sight 10After his ascension they are warned by two angels to depart, and to set their minds upon his second coming 12They accordingly return, and, giving themselves to prayer, 23choose Matthias apostle in the place of Judas
Greek Commentary for Acts 1:1
The Title [] is simply Acts (Πραχεις Praxeis) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Πραχεις αποστολων Praxeis apostolōn) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Πραχεις των αγιων αποστολων Praxeis tōn hagiōn apostolōn) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective “Holy.” The reading of B D, “The Acts of the Apostles,” may be accepted as probably correct.The former treatise (τον μεν πρωτον ton men prōton). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος prōtoswhere only two are compared is seen between the Baptist and Jesus (John 1:15), John and Peter (John 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ men solitariumhere, as Hackett notes, is common in Acts. It is by no means true that μεν menrequires a following δε deby contrast. The word is merely a weakened form of μην mēn=surely, indeed. The reference is to the “first treatise” and merely emphasizes that. The use of λογος logos(word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυτος muthosand λογος logosI made (εποιησαμην epoiēsamēn). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω poieōO Theophilus (Ο Τεοπιλε O Theophile). The interjection Ο Ohere as is common, though not in Luke 1:3. But the adjective κρατιστε kratiste(most excellent) is wanting here. See remarks on Theophilus on Luke 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began (ων ηρχατο Ιησους hōn ērxato Iēsous). The relative is attracted from the accusative α hato the genitive ων hōnbecause of the antecedent παντων pantōn(all). The language of Luke here is not merely pleonastic as Winer held. Jesus “began” “both to do and to teach” (ποιειν τε και διδασκειν poiein te kai didaskein). Note present infinitives, linear action, still going on, and the use of τεκαι tė̇kaibinds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it “The Acts of the Holy Spirit,” and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. “The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up” (Bernard, Progress of Doctrine in the N.T.). [source]
The former [τὸν πρῶτον] Lit., the first. Luke refers to his Gospel. [source]
Began [ἤρξατο] This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22,Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
Reverse Greek Commentary Search for Acts 1:1
Matthew 27:6It is not lawful [] In such cases the Jewish law provided that the money was to be restored to the donor; and if he insisted on giving it, that he should be induced to spend it for something for the public weal. This explains the apparent discrepancy between Matthew's account and that in the book of Acts (Acts 1:18). By a fiction of the law the money was still considered to be Judas', and to have been applied by him to the purchase of the potter's field. [source]
Matthew 16:18Thou art Peter [οὺ εἶ Πέτρος] Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14,Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15,Acts 5:29; Acts 9:34,Acts 9:40; Acts 10:25,Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23,Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5,Psalm 88:6,Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10,Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7,Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13,Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13,Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27,Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Matthew 10:4The Canaanite [ὁ Καναναιος] Rev., Cananaean. The word has nothing to do with Canaan. In Luke 6:15; Acts 1:13, the same apostle is called Zelotes. Both terms indicate his connection with the Galilaean Zealot party, a sect which stood for the recovery of Jewish freedom and the maintenance of distinctive Jewish institutions. From the Hebrew kannázealous; compare the Chaldee kanánby which this sect was denoted. [source]
Matthew 27:7The potter‘s field [του αγρου του κεραμεως] Grotius suggests that it was a small field where potter‘s clay was obtained, like a brickyard (Broadus). Otherwise we do not know why the name exists. In Acts 1:18 we have another account of the death of Judas by bursting open (possibly falling after hanging himself) after he obtained the field by the wages of iniquity. But it is possible that εκτησατο ektēsato there refers to the rabbinical use of Korban, that the money was still that of Judas though he was dead and so he really “acquired” the field by his blood-money. [source]
Matthew 27:8The field of blood [αγρος αιματος] This name was attached to it because it was the price of blood and that is not inconsistent with Acts 1:18. Today potter‘s field carries the idea here started of burial place for strangers who have no where else to lie (εις ταπην τοις χενοις eis taphēn tois xenois), probably at first Jews from elsewhere dying in Jerusalem. In Acts 1:19 it is called Aceldama or place of blood (χωριον αιματος chōrion haimatos) for the reason that Judas‘ blood was shed there, here because it was purchased by blood money. Both reasons could be true. [source]
Mark 8:2I have compassion [σπλαγχνίξομαι] A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7,Philemon 1:12,Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Mark 3:14He appointed twelve [εποιησεν δωδεκα] This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14,Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
Luke 9:51That he should be received up [τῆς ἀναλήμψεως αὐτοῦ] Lit.,the days of his being taken up: his ascension into heaven. Ἀνάλημψις , occurs nowhere else in the New Testament; but the kindred verb, ἀναλαμβάνω , is the usual word for being received into heaven. See Acts 1:2,Acts 1:11,Acts 1:22; sa40" translation="">1 Timothy 3:16.sa40 [source]
Luke 1:3from the first [ανωτεν] He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 1:3Most excellent Theophilus [κρατιστε Τεοπιλε] The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 1:9His lot was [ελαχε] Literally, he obtained the lot. Second aorist active indicative of λαγχανω lagchanō to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Acts 1:17; 2 Peter 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going The fortunate lot was “a white stone” to which Revelation 2:17 may refer. [source]
Luke 19:29Of Olives [Ελαιων] As in Mark 11:1; Matthew 21:1, though some editors take it to be, not the genitive plural of ελαια elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Acts 1:12. See notes on Matthew 21:1 and notes on Mark 11:1 for details. [source]
Luke 1:3Having traced the course of all things [παρηκολουτηκοτι πασιν] The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation “having traced” here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke‘s Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως Akribōs (accurately) means going into minute details, from ακρον akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 1:3mentally [] followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως Akribōs (accurately) means going into minute details, from ακρον akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Luke 9:51That he should be received up [της αναλημπσεως αυτου] Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2,Acts 1:11,Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
John 16:13Will guide [ὁδηγήσει] From ὁδός , way, and ἡγέομαι , to lead. The kindred noun, ὁδηγός , guide, leader, occurs Matthew 15:14; Acts 1:16, etc. [source]
John 1:1The Word [ὁ λόγος] Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9,1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21,Matthew 19:22; Mark 5:35,Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15,Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1,1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25,Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2,Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4,Hosea 12:5; Exodus 23:20,Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8,1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1,John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
John 19:24Let us not rend it [μη σχισωμεν αυτον] Μη Mē with first aorist active volitive subjunctive of σχιζω schizō to split. It was too valuable to ruin. Cast lots Second aorist active volitive subjunctive of λαγχανω lagchanō The usual meaning is to obtain by lot (Luke 1:9; Acts 1:17). Field (Ot. Norv. 72) holds that no example has been found where it means “cast lots” as here, but Thayer cites Isocrates, p. 144b and Diod. 4, 63. John here quotes with the usual formula Psalm 22:18 (lxx verbatim) and finds a fulfilment here. The enemies of the Lord‘s Anointed treated him as already dead (Westcott) and so cast lots (ελαβον κληρον elabon klēron the common phrase as in Matthew 27:35). [source]
John 20:9For [γαρ] Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7,Luke 24:26,Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
John 1:12As many as received him [οσοι ελαβον αυτον] Effective aorist active indicative of λαμβανω lambanō “as many as did receive him,” in contrast with οι ιδιοι hoi idioi just before, exceptional action on the part of the disciples and other believers. To them Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. The right In John 5:27 εδωκεν edōken (first aorist active indicative of διδωμι didōmi) εχουσιαν exousian means authority but includes power Here it is more the notion of privilege or right. To become Second aorist middle of γινομαι ginomai to become what they were not before. Children of God In the full spiritual sense, not as mere offspring of God true of all men (Acts 17:28). Paul‘s phrase υιοι τεου huioi theou (Galatians 3:26) for believers, used also by Jesus of the pure in heart (Matthew 5:9), does not occur in John‘s Gospel (but in Revelation 21:7). It is possible that John prefers τα τεκνα του τεου ta tekna tou theou for the spiritual children of God whether Jew or Gentile (John 11:52) because of the community of nature But one cannot follow Westcott in insisting on “adoption” as Paul‘s reason for the use of υιοι huioi since Jesus uses υιοι τεου huioi theou in Matthew 5:9. Clearly the idea of regeneration is involved here as in John 3:3. Even to them that believe No “even” in the Greek, merely explanatory apposition with αυτοις autois dative case of the articular present active participle of πιστευω pisteuō On his name Bernard notes πιστευω εις pisteuō eis 35 times in John, to put trust in or on. See also John 2:23 and John 3:36 for πιστευω εις το ονομα αυτου pisteuō eis to onoma autou This common use of ονομα onoma for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα eis to onoma is particularly common in the payment of debts (Moulton and Milligan‘s Vocabulary). See Acts 1:15 for ονοματα onomata for persons. [source]
John 14:22Not Iscariot [ουχ ο Ισκαριωτης] Judas Iscariot had gone (John 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι ti gegonen hoti = how has it happened that). [source]
John 18:15Followed [ηκολουτει] Imperfect active of ακολουτεω akoloutheō “was following,” picturesque and vivid tense, with associative instrumental case τωι Ιησου tōi Iēsou Another disciple Correct text without article ο ho (genuine in John 18:16). Peter‘s companion was the Beloved Disciple, the author of the book (John 21:24). Was known unto the high priest Verbal adjective from γινωσκω ginōskō to know (Acts 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. “The account of what happened to Peter might well seem to be told from the point of view of the servants‘ hall” (Sanday, Criticism of the Fourth Gospel, p. 101). Entered in with Jesus Second aorist active indicative of the double compound συνεισερχομαι suneiserchomai old verb, in N.T. here and John 6:22. With associative instrumental case. Into the court It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mark 14:66 (Matthew 26:69; Luke 22:55). Apparently Annas had rooms in the official residence of Caiaphas. [source]
Acts 1:6They therefore [οι μεν ουν] Demonstrative use of οι hoi with μεν ουν men oun without any corresponding δε de just as in Acts 1:1 μεν men occurs alone. The combination μεν ουν men oun is common in Acts (27 times). Cf. Luke 3:18. The ουν oun is resumptive and refers to the introductory (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. [source]
Acts 1:9He was taken up [επαιρω] (επαιρω epe4rthe4). First aorist passive indicative of ανεπερετο epairō old and common verb meaning to lift up. In Luke 24:51 we have “he was borne up” (ανελημπτη anephereto) and in Acts 1:2,Acts 1:11; 1 Timothy 3:6 “was received up” (υπελαβεν anelēmpthē). Received (υπολαμβανω hupelaben). Second aorist active indicative of απο των οπταλμων αυτων hupolambanō literally here “took under him.” He seemed to be supported by the cloud. “In glory” Paul adds in 1 Timothy 3:16. -DIVIDER-
Out of their sight (απο apo tōn ophthalmōn autōn). From their eyes (apo with ablative case). [source]
Acts 1:18Now this man [ουτος μεν ουν] Note μεν ουν men oun again without a corresponding δε de as in Acts 1:6. Acts 1:18,Acts 1:19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In Acts 1:20 Peter resumes and quotes the scripture to which he referred in Acts 1:16. [source]
Acts 1:20For it is written [γεγραπται γαρ] Luke here returns to the address of Peter interrupted by Acts 1:18,Acts 1:19. Perfect passive indicative, the usual idiom in quoting scripture, stands written. Ps 69 is often quoted as Messianic in Matthew and John. [source]
Acts 14:9Fastening his eyes upon him [ατενισας αυτωι] Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. [source]
Acts 2:1All together in one place [παντες ομου επι το αυτο] All together in the same place. Note ομου homou here (correct text), not ομοτυμαδον homothumadon as in Acts 1:14, and so a bit of tautology. [source]
Acts 2:23By the determinate counsel and foreknowledge of God [τηι ωρισμενηι βουληι και προγνωσηι του τεου] Instrumental case. Note both purpose God had willed the death of Jesus (John 3:16) and the death of Judas (Acts 1:16), but that fact did not absolve Judas from his responsibility and guilt (Luke 22:22). He acted as a free moral agent. [source]
Acts 2:42They continued steadfastly [ησαν προσκαρτυρουντες] Periphrastic active imperfect of προσκαρτυρεω proskartureō as in Acts 1:14 (same participle in Acts 2:46). [source]
Acts 2:46With one accord in the temple [ομοτυμαδον εν τωι ιερωι] See note on Acts 1:14 for ομοτυμαδον homothumadon They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (κατ οικον kat' oikon) which looks like the regular meal. [source]
Acts 23:1Looking steadfastly [ατενισας] See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
Acts 23:26Most excellent [κρατιστωι] See note on Luke 1:3 to Theophilus though not in Acts 1:1. It is usual in addressing men of rank as here, like our “Your Excellency” in Acts 24:3 and Paul uses it to Festus in Acts 26:25. [source]
Acts 3:4Fastening his eyes [ατενισας] First aorist (ingressive) active participle of ατενιζω atenizō For this verb see note on Luke 4:20 and note on Acts 1:10. Peter fixed his eyes on the beggar and invited him to look (βλεπσον blepson) on them. [source]
Acts 9:37In an upper chamber [en huperōiōi)] See note on Acts 1:13. Also in Acts 9:39. In that house. This service was rendered by the women, though Luke has lousantes (masculine plural aorist active participle of louō), a general way of saying “they washed.” The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed. [source]
Acts 1:2Was received up [ανελημπτη] First aorist passive indicative of αναλαμβανω analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2,Acts 1:11,Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις analēmpsis of the Ascension. Had given commandment (εντειλαμενος enteilamenos). First aorist middle participle of εντελλω entellō (from εν en and τελλω tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 1:26He was numbered [συνκατεπσηπιστη] To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω Psēphizō with δαπανην dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω katarithmeō in Acts 1:17. [source]
Acts 12:12To the house of Mary [επι την οικιαν της Μαριας] Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Acts 1:3Shewed himself alive [παρεστησεν εαυτον ζωντα] To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 12:20They came with one accord [ομοτυμαδον παρησαν] The representatives of Tyre and Sidon. See note on Acts 1:14 for ομοτυμαδον homothumadon Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. The king‘s chamberlain (τον επι του κοιτωνος του βασιλεος ton epi tou koitōnos tou basileos). The one over the bedchamber (κοιτωνος koitōnos late word from κοιτη koitē bed, here only in the N.T.). Made their friend First aorist active participle of πειτω peithō to persuade. Having persuaded (probably with bribes as in Matthew 28:14). They asked for peace (ηιτουντο ειρηνην ēitounto eirēnēn). Imperfect middle of αιτεω aiteō kept on asking for peace. Because their country was fed Causal sentence with δια dia and the articular infinitive (present passive of τρεπω trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Acts 14:9Heard [ηκουεν] Imperfect active, was listening to Paul speaking Either at the gate or in the market place (Acts 17:17) Paul was preaching to such as would listen or could understand his Greek (Koiné). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Acts 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him (ατενισας αυτωι atenisas autōi). Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. He had faith Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Acts 15:25Having come to one accord [γενομενοις ομοτυμαδον] On this adverb, common in Acts, See note on Acts 1:14. But γενομενοις genomenois clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. To choose out men and send them (εκλεχαμενοις ανδρας πεμπσαι eklexamenois andras pempsai A B L, though Aleph C D read εκλεχαμενους eklexamenous as in Acts 15:22). Precisely the same idiom as in Acts 15:22, “having chosen out to send.” With our beloved Barnabas and Paul The verbal adjective αγαπητοις agapētois (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians 2:9) confirms this by his statement concerning the right hand of fellowship given. [source]
Acts 19:24Demetrius, a silversmith [Δημητριος αργυροκοπος] The name is common enough and may or may not be the man mentioned in 3 Jo Acts 1:12 who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called νεοποιος Αρτεμιδος neopoios Artemidos a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word νεοποιος neopoios and translated it into αργυροκοπος argurokopos a beater It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was νεοποιος neopoios with the Demetrius αργυροκοπος argurokopos who made little silver temples of Artemis, though B does not have the word αργυρους argurous The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, Paul the Traveller, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century b.c., was burnt by Herostratus Oct. 13 b.c. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. [source]
Acts 2:23Being delivered up [εκδοτον] Verbal adjective from εκδιδωμι ekdidōmi to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. By the determinate counsel and foreknowledge of God (τηι ωρισμενηι βουληι και προγνωσηι του τεου tēi hōrismenēi boulēi kai prognōsēi tou theou). Instrumental case. Note both purpose (βουλη boulē) and foreknowledge (προγνωσις prognōsis) of God and “determined” (ωρισμενη hōrismenē perfect passive participle, state of completion). God had willed the death of Jesus (John 3:16) and the death of Judas (Acts 1:16), but that fact did not absolve Judas from his responsibility and guilt (Luke 22:22). He acted as a free moral agent. By the hand Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. Lawless men (ανομων anomōn). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the lxx. Ye did crucify First aorist active participle of προσπηγνυμι prospēgnumi rare compound word in Dio Cassius and here only in the N.T. One must supply τωι σταυρωι tōi staurōi and so it means “fastened to the cross,” a graphic picture like Paul‘s “nailed to the cross” Second aorist active indicative with first aorist vowel α a instead of ο o as is common in the Koiné. This verb αναιρεω anaireō to take up, is often used for kill as in Acts 12:2. Note Peter‘s boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ. [source]
Acts 2:42Fellowship [κοινωνιαι] Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 21:20How many thousands [ποσαι μυριαδες] Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1,Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Acts 21:20All zealous for the law [παντες ζηλωται του νομου] Zealots (substantive) rather than zealous (adjective) with objective genitive The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Acts 27:21Stood forth [στατεις] As in Acts 1:15; Acts 2:14; Acts 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). Ye should have hearkened unto me (εδει μεν πειταρχησαντας μοι edei men peitharchēsantas moi). Literally, “It was necessary for you hearkening unto me not to set sail (μη αναγεσται mē anagesthai).” It was not the “I told you so” of a small nature, “but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice” (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive αναγεσται anagesthai And have gotten this injury and loss This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
Romans 1:19That which may be known of God [γινωσκω] Verbal adjective from η γνωσις ginōskō either “the known” as elsewhere in N.T. (Acts 1:19; Acts 15:18, etc.) or “the knowable” as usual in ancient Greek, that is “the knowledge” In their hearts and consciences. God manifested First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
1 Corinthians 15:7To James [Ιακωβωι] The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts 1:14). [source]
Galatians 1:14Beyond many of mine own age [υπερ πολλους συνηλικιωτας] Later compound form for the Attic ηλικιωτης hēlikiōtēs which occurs in Dion Hal. and inscriptions (from συν sun with, and ηλικια hēlikia age). Paul modestly claims that he went “beyond” Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. For the traditions of my fathers Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Ephesians 6:18Perseverance [προσκαρτερήσει] Only here. The kindred verb προσκαρτερέω tocontinue, occurs often. See on Acts 1:14. [source]
2 Thessalonians 1:12The name [το ονομα] The Old Testament (lxx) uses ονομα onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12Name [] of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 2:3For it will not be [οτι] There is an ellipse here of ουκ εσται ouk estai (or γενησεται genēsetai) to be supplied after οτι hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6,2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3Except the falling away come first [εαν μη ελτηι η αποστασια πρωτον] Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). [source]
1 Timothy 3:16He who [ος] The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Received up in glory [ανελημπτη εν δοχηι] First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Great [μεγα] See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Justified in the spirit [εδικαιωτη εν πνευματι] First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16Preached among the nations [εκηρυχτη εν ετνεσιν] First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1,Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11,Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Hebrews 13:5Let your conversation be without covetousness [ἀφιλάργυρος ὁ τρόπος] Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
1 Peter 3:8Pitiful [εὔσπλαγχνοι] Only here and Ephesians 4:32. Rev., better, tender-hearted. From εὖ , well, and σπλάγχνα , the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Acts 1:18. [source]
1 Peter 5:3The charge allotted to you [κληρικος] “The charges,” “the lots” or “the allotments.” See it in Acts 1:17,Acts 1:25 in this sense. The old word meant a die (Matthew 27:25), a portion (Colossians 1:12; 1 Peter 1:4), here the charges assigned (cf. Acts 17:4). From the adjective τυποι γινομενοι klērikos come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”Making yourselves ensamples (γινομαι tupoi ginomenoi). Present active participle of τυποι ginomai and predicate nominative υπογραμμος tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου hupogrammos (writing-copy).To the flock Objective genitive. [source]
2 Peter 1:1To them that have obtained [τοῖς λαχοῦσιν] Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here. [source]
2 Peter 1:1To them that have obtained [τοις λαχουσιν] Dative plural articular participle second aorist active of λαγχανω lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν pistin) as in Acts 1:17. [source]
2 Peter 1:1Servant and apostle [δουλος και αποστολος] Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν tois lachousin). Dative plural articular participle second aorist active of λαγχανω lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον isotimon Equal to τηι ημων tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του tou) with τεου theou and σωτηρος sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2,2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 3:4Where is the promise of his coming? [που εστιν η επαγγελια της παρουσιας αυτου] This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
Jude 1:1Brother of James [αδελπος Ιακωβου] Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις tois- κλητοις klētois). But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν agapaō but no precise parallel to this use of αγαπαω en with Ιησου Χριστωι τετηρημενοις agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
Revelation 11:13Fell [επεσεν] Second aorist active indicative of πιπτω piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
Revelation 11:13Seven thousand persons [ονοματα αντρωπων χιλιαδες επτα] This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
What do the individual words in Acts 1:1 mean?
TheindeedfirstaccountI composedconcerningall the thingsOTheophiluswhichbegan-Jesusto dobothandto teach
Greek Commentary for Acts 1:1
is simply Acts (Πραχεις Praxeis) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Πραχεις αποστολων Praxeis apostolōn) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Πραχεις των αγιων αποστολων Praxeis tōn hagiōn apostolōn) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective “Holy.” The reading of B D, “The Acts of the Apostles,” may be accepted as probably correct.The former treatise (τον μεν πρωτον ton men prōton). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος prōtoswhere only two are compared is seen between the Baptist and Jesus (John 1:15), John and Peter (John 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ men solitariumhere, as Hackett notes, is common in Acts. It is by no means true that μεν menrequires a following δε deby contrast. The word is merely a weakened form of μην mēn=surely, indeed. The reference is to the “first treatise” and merely emphasizes that. The use of λογος logos(word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυτος muthosand λογος logosI made (εποιησαμην epoiēsamēn). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω poieōO Theophilus (Ο Τεοπιλε O Theophile). The interjection Ο Ohere as is common, though not in Luke 1:3. But the adjective κρατιστε kratiste(most excellent) is wanting here. See remarks on Theophilus on Luke 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began (ων ηρχατο Ιησους hōn ērxato Iēsous). The relative is attracted from the accusative α hato the genitive ων hōnbecause of the antecedent παντων pantōn(all). The language of Luke here is not merely pleonastic as Winer held. Jesus “began” “both to do and to teach” (ποιειν τε και διδασκειν poiein te kai didaskein). Note present infinitives, linear action, still going on, and the use of τεκαι tė̇kaibinds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it “The Acts of the Holy Spirit,” and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. “The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up” (Bernard, Progress of Doctrine in the N.T.). [source]
Lit., the first. Luke refers to his Gospel. [source]
Or narrative. [source]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
Reverse Greek Commentary Search for Acts 1:1
In such cases the Jewish law provided that the money was to be restored to the donor; and if he insisted on giving it, that he should be induced to spend it for something for the public weal. This explains the apparent discrepancy between Matthew's account and that in the book of Acts (Acts 1:18). By a fiction of the law the money was still considered to be Judas', and to have been applied by him to the purchase of the potter's field. [source]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Rev., Cananaean. The word has nothing to do with Canaan. In Luke 6:15; Acts 1:13, the same apostle is called Zelotes. Both terms indicate his connection with the Galilaean Zealot party, a sect which stood for the recovery of Jewish freedom and the maintenance of distinctive Jewish institutions. From the Hebrew kannázealous; compare the Chaldee kanánby which this sect was denoted. [source]
Grotius suggests that it was a small field where potter‘s clay was obtained, like a brickyard (Broadus). Otherwise we do not know why the name exists. In Acts 1:18 we have another account of the death of Judas by bursting open (possibly falling after hanging himself) after he obtained the field by the wages of iniquity. But it is possible that εκτησατο ektēsato there refers to the rabbinical use of Korban, that the money was still that of Judas though he was dead and so he really “acquired” the field by his blood-money. [source]
This name was attached to it because it was the price of blood and that is not inconsistent with Acts 1:18. Today potter‘s field carries the idea here started of burial place for strangers who have no where else to lie (εις ταπην τοις χενοις eis taphēn tois xenois), probably at first Jews from elsewhere dying in Jerusalem. In Acts 1:19 it is called Aceldama or place of blood (χωριον αιματος chōrion haimatos) for the reason that Judas‘ blood was shed there, here because it was purchased by blood money. Both reasons could be true. [source]
A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7, Philemon 1:12, Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
A passage of scripture: hence frequently this scripture; another scripture; the same scripture. Luke 4:21; John 19:37; Acts 1:16. [source]
This passage of scripture (Luke 4:21; John 19:37; Acts 1:16). It is a quotation from Psalm 118:22. See Matthew 21:42 for discussion. [source]
This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Matthew 19:28; Luke 22:30; Revelation 21:14, Revelation 21:15). Luke (Luke 6:13-16) also gives the list of the twelve at this point while Matthew (Matthew 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Acts 1:13. See discussion of the names of the apostles on Matthew 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. [source]
Lit.,the days of his being taken up: his ascension into heaven. Ἀνάλημψις , occurs nowhere else in the New Testament; but the kindred verb, ἀναλαμβάνω , is the usual word for being received into heaven. See Acts 1:2, Acts 1:11, Acts 1:22; sa40" translation="">1 Timothy 3:16.sa40 [source]
The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, Acts 1:21, Acts 1:22; John 15:27. [source]
He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Literally, he obtained the lot. Second aorist active indicative of λαγχανω lagchanō to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Acts 1:17; 2 Peter 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going The fortunate lot was “a white stone” to which Revelation 2:17 may refer. [source]
As in Mark 11:1; Matthew 21:1, though some editors take it to be, not the genitive plural of ελαια elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Acts 1:12. See notes on Matthew 21:1 and notes on Mark 11:1 for details. [source]
The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation “having traced” here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke‘s Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως Akribōs (accurately) means going into minute details, from ακρον akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως Akribōs (accurately) means going into minute details, from ακρον akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Matthew 26:54; Mark 8:31; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. [source]
From ὁδός , way, and ἡγέομαι , to lead. The kindred noun, ὁδηγός , guide, leader, occurs Matthew 15:14; Acts 1:16, etc. [source]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER- -DIVIDER- As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER- -DIVIDER- John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER- -DIVIDER- (3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER- -DIVIDER- Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER- -DIVIDER- The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER- -DIVIDER- Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER- -DIVIDER- John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER- -DIVIDER- But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER- -DIVIDER- In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER- -DIVIDER- The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER- -DIVIDER- Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER- -DIVIDER- The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER- “The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
Μη Mē with first aorist active volitive subjunctive of σχιζω schizō to split. It was too valuable to ruin. Cast lots Second aorist active volitive subjunctive of λαγχανω lagchanō The usual meaning is to obtain by lot (Luke 1:9; Acts 1:17). Field (Ot. Norv. 72) holds that no example has been found where it means “cast lots” as here, but Thayer cites Isocrates, p. 144b and Diod. 4, 63. John here quotes with the usual formula Psalm 22:18 (lxx verbatim) and finds a fulfilment here. The enemies of the Lord‘s Anointed treated him as already dead (Westcott) and so cast lots (ελαβον κληρον elabon klēron the common phrase as in Matthew 27:35). [source]
Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
Effective aorist active indicative of λαμβανω lambanō “as many as did receive him,” in contrast with οι ιδιοι hoi idioi just before, exceptional action on the part of the disciples and other believers. To them Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. The right In John 5:27 εδωκεν edōken (first aorist active indicative of διδωμι didōmi) εχουσιαν exousian means authority but includes power Here it is more the notion of privilege or right. To become Second aorist middle of γινομαι ginomai to become what they were not before. Children of God In the full spiritual sense, not as mere offspring of God true of all men (Acts 17:28). Paul‘s phrase υιοι τεου huioi theou (Galatians 3:26) for believers, used also by Jesus of the pure in heart (Matthew 5:9), does not occur in John‘s Gospel (but in Revelation 21:7). It is possible that John prefers τα τεκνα του τεου ta tekna tou theou for the spiritual children of God whether Jew or Gentile (John 11:52) because of the community of nature But one cannot follow Westcott in insisting on “adoption” as Paul‘s reason for the use of υιοι huioi since Jesus uses υιοι τεου huioi theou in Matthew 5:9. Clearly the idea of regeneration is involved here as in John 3:3. Even to them that believe No “even” in the Greek, merely explanatory apposition with αυτοις autois dative case of the articular present active participle of πιστευω pisteuō On his name Bernard notes πιστευω εις pisteuō eis 35 times in John, to put trust in or on. See also John 2:23 and John 3:36 for πιστευω εις το ονομα αυτου pisteuō eis to onoma autou This common use of ονομα onoma for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα eis to onoma is particularly common in the payment of debts (Moulton and Milligan‘s Vocabulary). See Acts 1:15 for ονοματα onomata for persons. [source]
Judas Iscariot had gone (John 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι ti gegonen hoti = how has it happened that). [source]
Imperfect active of ακολουτεω akoloutheō “was following,” picturesque and vivid tense, with associative instrumental case τωι Ιησου tōi Iēsou Another disciple Correct text without article ο ho (genuine in John 18:16). Peter‘s companion was the Beloved Disciple, the author of the book (John 21:24). Was known unto the high priest Verbal adjective from γινωσκω ginōskō to know (Acts 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. “The account of what happened to Peter might well seem to be told from the point of view of the servants‘ hall” (Sanday, Criticism of the Fourth Gospel, p. 101). Entered in with Jesus Second aorist active indicative of the double compound συνεισερχομαι suneiserchomai old verb, in N.T. here and John 6:22. With associative instrumental case. Into the court It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mark 14:66 (Matthew 26:69; Luke 22:55). Apparently Annas had rooms in the official residence of Caiaphas. [source]
See on Acts 1:13. [source]
See on Acts 1:14. [source]
Compare Acts 1:10; Acts 3:4, Acts 3:12; Acts 6:15; and see on Luke 4:20. [source]
See on Acts 1:14. Rev., continue steadfastly. [source]
See on Luke 4:20; and compare Acts 1:10. [source]
See on Acts 1:13. [source]
Not merely the room. Compare Acts 1:13. [source]
Bringing into prominence the first impulse of the act. See on began, Acts 1:1. [source]
See on Acts 1:14. [source]
Demonstrative use of οι hoi with μεν ουν men oun without any corresponding δε de just as in Acts 1:1 μεν men occurs alone. The combination μεν ουν men oun is common in Acts (27 times). Cf. Luke 3:18. The ουν oun is resumptive and refers to the introductory (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. [source]
(επαιρω epe4rthe4). First aorist passive indicative of ανεπερετο epairō old and common verb meaning to lift up. In Luke 24:51 we have “he was borne up” (ανελημπτη anephereto) and in Acts 1:2, Acts 1:11; 1 Timothy 3:6 “was received up” (υπελαβεν anelēmpthē). Received (υπολαμβανω hupelaben). Second aorist active indicative of απο των οπταλμων αυτων hupolambanō literally here “took under him.” He seemed to be supported by the cloud. “In glory” Paul adds in 1 Timothy 3:16. -DIVIDER- Out of their sight (απο apo tōn ophthalmōn autōn). From their eyes (apo with ablative case). [source]
Note μεν ουν men oun again without a corresponding δε de as in Acts 1:6. Acts 1:18, Acts 1:19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In Acts 1:20 Peter resumes and quotes the scripture to which he referred in Acts 1:16. [source]
Luke here returns to the address of Peter interrupted by Acts 1:18, Acts 1:19. Perfect passive indicative, the usual idiom in quoting scripture, stands written. Ps 69 is often quoted as Messianic in Matthew and John. [source]
Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. [source]
All together in the same place. Note ομου homou here (correct text), not ομοτυμαδον homothumadon as in Acts 1:14, and so a bit of tautology. [source]
Instrumental case. Note both purpose God had willed the death of Jesus (John 3:16) and the death of Judas (Acts 1:16), but that fact did not absolve Judas from his responsibility and guilt (Luke 22:22). He acted as a free moral agent. [source]
Periphrastic active imperfect of προσκαρτυρεω proskartureō as in Acts 1:14 (same participle in Acts 2:46). [source]
Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
See note on Acts 1:14 for ομοτυμαδον homothumadon They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (κατ οικον kat' oikon) which looks like the regular meal. [source]
As in Acts 1:13 which see. [source]
See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
See note on Luke 1:3 to Theophilus though not in Acts 1:1. It is usual in addressing men of rank as here, like our “Your Excellency” in Acts 24:3 and Paul uses it to Festus in Acts 26:25. [source]
First aorist (ingressive) active participle of ατενιζω atenizō For this verb see note on Luke 4:20 and note on Acts 1:10. Peter fixed his eyes on the beggar and invited him to look (βλεπσον blepson) on them. [source]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
See note on Acts 1:13. Also in Acts 9:39. In that house. This service was rendered by the women, though Luke has lousantes (masculine plural aorist active participle of louō), a general way of saying “they washed.” The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed. [source]
First aorist passive indicative of αναλαμβανω analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις analēmpsis of the Ascension. Had given commandment (εντειλαμενος enteilamenos). First aorist middle participle of εντελλω entellō (from εν en and τελλω tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω Psēphizō with δαπανην dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω katarithmeō in Acts 1:17. [source]
Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
The representatives of Tyre and Sidon. See note on Acts 1:14 for ομοτυμαδον homothumadon Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. The king‘s chamberlain (τον επι του κοιτωνος του βασιλεος ton epi tou koitōnos tou basileos). The one over the bedchamber (κοιτωνος koitōnos late word from κοιτη koitē bed, here only in the N.T.). Made their friend First aorist active participle of πειτω peithō to persuade. Having persuaded (probably with bribes as in Matthew 28:14). They asked for peace (ηιτουντο ειρηνην ēitounto eirēnēn). Imperfect middle of αιτεω aiteō kept on asking for peace. Because their country was fed Causal sentence with δια dia and the articular infinitive (present passive of τρεπω trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Imperfect active, was listening to Paul speaking Either at the gate or in the market place (Acts 17:17) Paul was preaching to such as would listen or could understand his Greek (Koiné). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Acts 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him (ατενισας αυτωι atenisas autōi). Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. He had faith Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
On this adverb, common in Acts, See note on Acts 1:14. But γενομενοις genomenois clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. To choose out men and send them (εκλεχαμενοις ανδρας πεμπσαι eklexamenois andras pempsai A B L, though Aleph C D read εκλεχαμενους eklexamenous as in Acts 15:22). Precisely the same idiom as in Acts 15:22, “having chosen out to send.” With our beloved Barnabas and Paul The verbal adjective αγαπητοις agapētois (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians 2:9) confirms this by his statement concerning the right hand of fellowship given. [source]
The name is common enough and may or may not be the man mentioned in 3 Jo Acts 1:12 who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called νεοποιος Αρτεμιδος neopoios Artemidos a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word νεοποιος neopoios and translated it into αργυροκοπος argurokopos a beater It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was νεοποιος neopoios with the Demetrius αργυροκοπος argurokopos who made little silver temples of Artemis, though B does not have the word αργυρους argurous The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, Paul the Traveller, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century b.c., was burnt by Herostratus Oct. 13 b.c. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. [source]
Verbal adjective from εκδιδωμι ekdidōmi to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. By the determinate counsel and foreknowledge of God (τηι ωρισμενηι βουληι και προγνωσηι του τεου tēi hōrismenēi boulēi kai prognōsēi tou theou). Instrumental case. Note both purpose (βουλη boulē) and foreknowledge (προγνωσις prognōsis) of God and “determined” (ωρισμενη hōrismenē perfect passive participle, state of completion). God had willed the death of Jesus (John 3:16) and the death of Judas (Acts 1:16), but that fact did not absolve Judas from his responsibility and guilt (Luke 22:22). He acted as a free moral agent. By the hand Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. Lawless men (ανομων anomōn). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the lxx. Ye did crucify First aorist active participle of προσπηγνυμι prospēgnumi rare compound word in Dio Cassius and here only in the N.T. One must supply τωι σταυρωι tōi staurōi and so it means “fastened to the cross,” a graphic picture like Paul‘s “nailed to the cross” Second aorist active indicative with first aorist vowel α a instead of ο o as is common in the Koiné. This verb αναιρεω anaireō to take up, is often used for kill as in Acts 12:2. Note Peter‘s boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ. [source]
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Zealots (substantive) rather than zealous (adjective) with objective genitive The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
As in Acts 1:15; Acts 2:14; Acts 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). Ye should have hearkened unto me (εδει μεν πειταρχησαντας μοι edei men peitharchēsantas moi). Literally, “It was necessary for you hearkening unto me not to set sail (μη αναγεσται mē anagesthai).” It was not the “I told you so” of a small nature, “but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice” (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive αναγεσται anagesthai And have gotten this injury and loss This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
Verbal adjective from η γνωσις ginōskō either “the known” as elsewhere in N.T. (Acts 1:19; Acts 15:18, etc.) or “the knowable” as usual in ancient Greek, that is “the knowledge” In their hearts and consciences. God manifested First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
Here alone in Paul, but eleven times in Acts (Acts 1:14, etc.). [source]
Instrumental case with both words. By preaching and life (Luke 24:19; Acts 1:1; Acts 7:22; 2 Corinthians 10:11). [source]
The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts 1:14). [source]
The genitive, governed by the preceding διὰ byor through. The idea is the same as an apostle by the will of God: 1 Corinthians 1:1; 2 Corinthians 1:1; Ephesians 1:1. Διὰ is used of secondary agency, as Matthew 1:22; Matthew 11:2; Luke 1:70; Acts 1:16; Hebrews 1:2. But we find διὰ θελήματος θεοῦ bythe will of God, Romans 15:32; 1 Corinthians 1:1; 2 Corinthians 1:1, etc., and διὰ θεοῦ byGod, Galatians 4:7. Also δἰ οὗ (God), 1 Corinthians 1:9; Hebrews 2:10. [source]
Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. [source]
Later compound form for the Attic ηλικιωτης hēlikiōtēs which occurs in Dion Hal. and inscriptions (from συν sun with, and ηλικια hēlikia age). Paul modestly claims that he went “beyond” Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. For the traditions of my fathers Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Only here. The kindred verb προσκαρτερέω tocontinue, occurs often. See on Acts 1:14. [source]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]
The Old Testament (lxx) uses ονομα onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
There is an ellipse here of ουκ εσται ouk estai (or γενησεται genēsetai) to be supplied after οτι hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη ean mē and same condition as with ελτηι elthēi The use of this verb αποκαλυπτω apokaluptō like αποκαλυπσιν apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια Apostasia is the late form of αποστασις apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
Late adverb, here alone in N.T., from verbal adjective ρητος rētos (from root ρεω reō). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts 1:16) or to some Christian utterance (2 Thessalonians 2:2; 1 Corinthians 14:1.) we do not know. Parry recalls the words of Jesus in Matthew 24:10, Matthew 24:24. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22. [source]
Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17. [source]
Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
Only here and Ephesians 4:32. Rev., better, tender-hearted. From εὖ , well, and σπλάγχνα , the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Acts 1:18. [source]
“The charges,” “the lots” or “the allotments.” See it in Acts 1:17, Acts 1:25 in this sense. The old word meant a die (Matthew 27:25), a portion (Colossians 1:12; 1 Peter 1:4), here the charges assigned (cf. Acts 17:4). From the adjective τυποι γινομενοι klērikos come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”Making yourselves ensamples (γινομαι tupoi ginomenoi). Present active participle of τυποι ginomai and predicate nominative υπογραμμος tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου hupogrammos (writing-copy).To the flock Objective genitive. [source]
Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here. [source]
Dative plural articular participle second aorist active of λαγχανω lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν pistin) as in Acts 1:17. [source]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν tois lachousin). Dative plural articular participle second aorist active of λαγχανω lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον isotimon Equal to τηι ημων tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του tou) with τεου theou and σωτηρος sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις tois- κλητοις klētois). But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν agapaō but no precise parallel to this use of αγαπαω en with Ιησου Χριστωι τετηρημενοις agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
Like the “bright cloud” of Matthew 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Daniel 7:13; Matthew 24:30; Matthew 26:64; Acts 1:9, Acts 1:11 for the picture of Christ‘s return. [source]
This use of ονομα onoma for persons is seen in the Koiné (Deissmann, Bible Studies, p. 196f.) as in Acts 1:15; Revelation 11:13. [source]
Second aorist active indicative of πιπτω piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]