KJV: Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
YLT: till the day in which, having given command, through the Holy Spirit, to the apostles whom he did choose out, he was taken up,
Darby: until that day in which, having by the Holy Spirit charged the apostles whom he had chosen, he was taken up;
ASV: until the day in which he was received up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen:
| ἄχρι | until |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐντειλάμενος | having given orders |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: διακελεύω Sense: to order, command to be done, enjoin. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀποστόλοις | apostles |
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Parse: Noun, Dative Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
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| Πνεύματος | [the] Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| Ἁγίου | Holy |
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Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| οὓς | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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| ἐξελέξατο | He had chosen |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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| ἀνελήμφθη | He was taken up |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀναλαμβάνω Sense: to take up, raise. |
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Greek Commentary for Acts 1:2
Incorporation of the antecedent into the relative clause and the change of case ηι hēi (locative) to ης hēs (genitive). [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]
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. [source]
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]
Aorist middle indicative, not past perfect. The same verb 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]
Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22. [source]
Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen. [source]
Reverse Greek Commentary Search for Acts 1:2
Compare disciples, Matthew 10:1. Apostles is the official term, used here for the first time. They were merely learners (disciples, μαθηταὶ ) until Christ gave them authority. From ἀποστέλλω , to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer (“Biblico-Theological Lexicon”) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Hebrews 3:1), and in a very general sense to denote an:), one sent (2 Corinthians 8:23; Philemon 2:25). [source]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [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]
Used by Luke only. Lit., to lift up and shew, as Acts 1:24: “Shew which one thou hast chosen.” Hence to proclaim any one elected to an office. See on the kindred noun, shewing, Luke 1:80. [source]
The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, Acts 1:21, Acts 1:22; John 15:27. [source]
apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
First aorist active indicative of αναδεικνυμι anadeiknumi an old verb, not only common, but in lxx. In the N.T. only here and Acts 1:24. Cf. αναδειχις anadeixis in Luke 1:80. To show forth, display, proclaim, appoint. [source]
This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (Luke 23:2, “perverting our nation”).Beginning from Galilee (αρχαμενος απο της Γαλιλαιας arxamenos apo tēs Galilaias). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε exelexasthe and εχελεχαμην exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [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]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
See on Acts 1:22. [source]
See on Matthew 5:25; and Acts 1:22. [source]
Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13; Revelation 17:6. [source]
Only here and Acts 1:24. [source]
See on minister, Matthew 20:26. Compare bishopric, Acts 1:20. [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]
Second aorist active indicative of λαγχανω lagchanō old verb, to obtain by lot as in Luke 1:9; John 19:24, especially by divine appointment as here and 2 Peter 2:1. Κληρος Klēros also means lot, an object used in casting lots (Acts 1:26), or what is obtained by lot as here and Acts 8:21, of eternal salvation (Acts 26:18; Colossians 1:12), of persons chosen by divine appointment (1 Peter 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas “obtained by lot the lot of this ministry” (διακονιας diakonias) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity. [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]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [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]
Present necessity corresponding to the old necessity This sentence in Acts 1:21, Acts 1:22 begins with δει dei [source]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Imperfect tense of the impersonal δει dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου hodēgou) to those who seized (συλλαβουσιν sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
Aorist middle participle of αρχω archō agreeing (nominative) with ο κυριος Ιησους ho kurios Iēsous (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking αρχαμενος arxamenos should be the accusative and agree with μαρτυρα martura (witness) in Acts 1:22, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. [source]
Jesus had called the twelve apostles. An old word for sending away, then for a release, then the office and dignity of an apostle (Acts 1:25; Romans 1:5; 1 Corinthians 9:2; Galatians 2:8). [source]
First aorist passive indicative of analambanō to take up. The word used of the Ascension (Acts 1:22). [source]
The Textus Receptus has αρχαμενον arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
Perfect middle indicative of εντελλω entellō poetic (Pindar) and late verb to enjoin (Acts 1:2). The command of the Lord Paul finds in Isaiah 49:6 quoted by Simeon also (Luke 2:32). The conviction of Paul‘s mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be “a light to the Gentiles” So Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. [source]
Late word from καρδια kardia (heart) and γνωστης gnōstēs (known, γινωσκω ginōskō). In the N.T. only here and Acts 1:24 which see. [source]
Not otherwise known unless he is a brother of Joseph Barsabbas of Acts 1:23, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus Chief men (ηγουμενους hēgoumenous). Leaders, leading men (participle from ηγεομαι hēgeomai to lead). [source]
So Aleph E Vulgate, while B has Τιτιαυ Ιουστου Titiau Ioustou while most MSS. have only Ιουστου Ioustou Evidently a Roman citizen and not Titus, brother of Luke, of Galatians 2:1. We had Barsabbas Justus (Acts 1:23) and Paul speaks of Jesus Justus (Corinthians Galatians 4:11). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house “joined hard to the synagogue” Periphrastic imperfect active of συνομορεω sunomoreō a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from συνομορος sunomoros The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves. [source]
First aorist active indicative of Συνκαταπσηπιζω sunpsēphizō to reckon together. In lxx (Jeremiah 29:49). Only here in N.T. αργυριου μυριαδας πεντε Sunkatapsēphizō in Acts 1:26. Fifty thousand pieces of silver (μυριαδας arguriou muriadas pente). Five ten thousand (muriadas) pieces of silver. Ephesus was largely Greek and probably the silver pieces were Greek drachmae or the Latin denarius, probably about ten thousand dollars or two thousand English pounds. [source]
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. To choose men out of their company (εκλεζαμενους ανδρας εχ αυτων eklezamenous andras exō autōn). Accusative case, though dative just before (τοις αποστολοις tois apostolois etc.), of first aorist middle participle of εκλεγω eklegō to select. This loose case agreement appears also in γραπσαντες grapsantes in Acts 15:23 and in MSS. in Acts 15:25. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. Judas called Barsabbas Not otherwise known unless he is a brother of Joseph Barsabbas of Acts 1:23, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus Chief men (ηγουμενους hēgoumenous). Leaders, leading men (participle from ηγεομαι hēgeomai to lead). [source]
Imperfect active of κατα katakaiō It probably took a good while to do it, burned them completely (up, we say; down, the Greeks say, perfective use of Επεσια Γραμματα kata). These Magical Papyri or slips of parchment with symbols or magical sentences written on them called συνενεγκαντες Ephesia Grammata (Ephesian Letters). These Ephesian Letters were worn as amulets or charms. They brought them together (συνπερω sunenegkantes). Second aorist active participle of συνεπσηπισαν sunpherō What a glorious conflagration it would be if in every city all the salacious, blasphemous, degrading books, pamphlets, magazines, and papers could be piled together and burned. They counted First aorist active indicative of Συνκαταπσηπιζω sunpsēphizō to reckon together. In lxx (Jeremiah 29:49). Only here in N.T. αργυριου μυριαδας πεντε Sunkatapsēphizō in Acts 1:26. Fifty thousand pieces of silver (μυριαδας arguriou muriadas pente). Five ten thousand (muriadas) pieces of silver. Ephesus was largely Greek and probably the silver pieces were Greek drachmae or the Latin denarius, probably about ten thousand dollars or two thousand English pounds. [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
“The authority,” he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions “chief priests” (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. And when they were put to death (αναιρουμενων τε αυτων anairoumenōn te autōn). Genitive absolute with present passive participle of αναιρεω anaireō I gave my vote against them “I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω sumpsēphizō in Acts 19:19, συγκαταπσεπιζο sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
“I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω sumpsēphizō in Acts 19:19, συγκαταπσεπιζο sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
A Greek name, meaning praised. It is, however; impossible to infer the nationality from the name with any certainty, since it was common for the Jews to have a second name, which they adopted during their residence in heathen countries. Compare John Mark (Acts 12:12); Justus (Acts 1:23); Niger (Acts 13:1); Crispus (Acts 18:8). [source]
Rev., better, ministrations. Compare Ephesians 4:12. In the New Testament commonly of spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; and on minister, Matthew 20:26. [source]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18. [source]
He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
Paul here definitely recognizes Peter‘s leadership (apostleship, αποστολην apostolēn late word, already in Acts 1:25; 1 Corinthians 9:2) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul‘s apostleship because he was not one of the twelve. [source]
Rev., much better, unto the work of ministering. Εἰς untomarks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of διακονία ministryin the New Testament, is spiritual service of an official character. See Acts 1:25; Acts 6:4; Acts 20:24; Romans 11:13; 1 Timothy 1:12; 2 Timothy 4:5. [source]
“For a share in.” Old word for share or portion (from μερος meros) as in Acts 8:21; Acts 16:12; 2 Corinthians 6:15 (the only other N.T. examples). Of the inheritance (του κληρου tou klērou). “Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. In light Taken with μεριδα merida (portion) “situated in the kingdom of light” (Lightfoot). [source]
“Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. [source]
Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin Justus for the Greek Δικαιος Dikaios and the Hebrew Zadok and very common as a surname among the Jews. The name appears for two others in the N.T. (Acts 1:23; Acts 18:7). [source]
See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος ministerand διακονία ministryor service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles. [source]
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
Condition of first class, assumed as true. Present middle indicative of ορεγω oregō old verb to reach out after something, governing the genitive. In N.T. only here, 1 Timothy 6:10; Hebrews 11:16. The office of a bishop (επισκοπης episkopēs). Genitive case after ορεγεται oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω episkopeō and means “over-seership” as in Acts 1:20. [source]
Genitive case after ορεγεται oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω episkopeō and means “over-seership” as in Acts 1:20. [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]
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]
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 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]