KJV: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
YLT: and he became very hungry, and wished to eat; and they making ready, there fell upon him a trance,
Darby: And he became hungry and desired to eat. But as they were making ready an ecstasy came upon him:
ASV: and he became hungry, and desired to eat: but while they made ready, he fell into a trance;
| ἐγένετο | He became |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| πρόσπεινος | hungry |
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Parse: Adjective, Nominative Masculine Singular Root: πρόσπεινος Sense: very hungry. |
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| ἤθελεν | desired |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| γεύσασθαι | to eat |
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Parse: Verb, Aorist Infinitive Middle Root: γεύομαι Sense: to taste, to try the flavour of. |
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| παρασκευαζόντων | [as] were preparing |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: παρασκευάζω Sense: to make one’s self ready, to prepare one’s self. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐγένετο | fell |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἔκστασις | a trance |
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Parse: Noun, Nominative Feminine Singular Root: ἔκστασις Sense: any casting down of a thing from its proper place or state, displacement. |
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Greek Commentary for Acts 10:10
(prospeinos) Only instance of the word known, a hapax legomenon Probably “very hungry” (pros =besides, in addition). [source]
Imperfect active. Was longing to eat. It was about twelve o‘clock noon and Peter may even have smelt the savory dishes, “while they made ready” “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance (egeneto ep' auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis from existēmi) and from which one came to himself (Acts 12:11). Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
More exactly, “An ecstasy came upon him,” in which trance he passed out of himself Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
Only here in New Testament. [source]
Rev., correctly, desired to eat. Γευέσθαι is rendered both to eat and to taste, more frequently the latter. See Matthew 27:34; John 2:9; 1 Peter 2:3; and compare Acts 20:11. [source]
Lit.,an ecstasy fell upon him. The best texts, however, read ἐγένετο , came upon him, orhappened to him. See on astonishment, Mark 5:42. Luke alone employs the word in this sense of ecstasy or trance. [source]
Reverse Greek Commentary Search for Acts 10:10
Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be. On trance, see note on astonishment, Mark 5:42; and compare note on Acts 10:10. [source]
Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
There was no further confusion of mind that it was an ecstasy as in Acts 10:10. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 a.m. Delivered me (εχειλατο με exeilato me). Second aorist middle indicative of εχαιρεω exaireō The Lord rescued me of himself by his angel. Expectation Old word from προσδοκαω prosdokaō to look for. In the N.T. only here and Luke 21:26. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves. [source]
Imperfect active, kept on following as the angel had directed (Acts 12:8). That it was true Indirect assertion and so present tense retained. Note “true” Present middle participle, that which was happening. Thought he saw a vision Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Acts 16:10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul‘s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17). Was standing (ην εστως ēn hestōs). Second perfect active participle of ιστημι histēmi intransitive, periphrastic imperfect. Vivid picture. Help us Ingressive first aorist active imperative of βοητεω boētheō (βοη τεω boētheō), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ. [source]
Probably the Eucharist to observe which ordinance Paul had come and tarried (Acts 20:7), though some scholars distinguish between what took place in Acts 20:7 and Acts 20:11, needlessly so as was stated on Acts 20:7. And eaten (και γευσαμενος kai geusamenos). The word is used in Acts 10:10 of eating an ordinary meal and so might apply to the Αγαπη Agapē but it suits equally for the Eucharist. The accident had interrupted Paul‘s sermon so that it was observed now and then Paul resumed his discourse. And had talked with them a long while Luke, as we have seen, is fond of ικανος hikanos for periods of time, for a considerable space of time, “even till break of day” Old word for brightness, radiance like German Auge, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in Acts 10:27) and conversational He had much to say before he left. So he departed (ουτως εχηλτεν houtōs exēlthen). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative εχελτεν exelthen ουτως Houtōs here equals τυμ δεμυμ tum demum now at length (Acts 27:7) as Page shows. [source]
The word is used in Acts 10:10 of eating an ordinary meal and so might apply to the Αγαπη Agapē but it suits equally for the Eucharist. The accident had interrupted Paul‘s sermon so that it was observed now and then Paul resumed his discourse. [source]
Direct middle future indicative of παρασκευαζω paraskeuazō old verb, in N.T. only here, 2 Corinthians 9:2.; Acts 10:10. From παρα σκευη paraskeuē (preparation). [source]
True of the Roman province (Acts 10:10, Acts 10:26; Colossians 1:6; Colossians 2:1; Colossians 4:13, Colossians 4:16). The gospel spread rapidly from Ephesus. [source]
The phrase I was in the Spirit occurs only here and Revelation 4:2: in the Spirit, in Revelation 17:3; Revelation 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2 Corinthians 12:2, 2 Corinthians 12:4. “Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place” (Ebrard). “A divine release from the ordinary ways of men” (Plato, “Phaedrus,” 265). “You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness … . But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world … . All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul” (Letter of Plotinus, about A D. 260). -DIVIDER- -DIVIDER- Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought. -DIVIDER- -DIVIDER- Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:“My tongue clave fever-dry, my blood ran fire,My nights were sleepless with consuming lore, Till night and day sped past - as flies a lance-DIVIDER- Grazing a buckler's rim; a hundred faiths-DIVIDER- Seemed there as one; a hundred thousand years-DIVIDER- No longer than a moment. In that hour-DIVIDER- All past eternity and all to come-DIVIDER- Was gathered up in one stupendous Now, - -DIVIDER- Let understanding marvel as it may. -DIVIDER- -DIVIDER- Where men see clouds, on the ninth heaven I gaze,-DIVIDER- And see the throne of God. All heaven and hell-DIVIDER- Are bare to me and all men's destinies,-DIVIDER- The heavens and earth, they vanish at my glance:-DIVIDER- The dead rise at my look. I tear the veil-DIVIDER- From all the world, and in the hall of heaven-DIVIDER- I set me central, radiant as the Sun.”Vaughan, “Hours with the Mystics,” ii., 19 Beatrice says to Dante:“We from the greatest bodyHave issued to the heaven that is pure light; Light intellectual replete with love,-DIVIDER- Love of true good replete with ecstasy,Ecstasy that transcendeth every sweetness.”Dante says:“I perceived myselfTo be uplifted over my own power, And I with vision new rekindled me,-DIVIDER- Such that no light whatever is so pure-DIVIDER- But that mine eyes were fortified against it.”“Paradiso,” xxx., 38-60. Again, just before the consummate beatific vision, Dante says:“And I, who to the end of all desiresWas now approaching, even as I ought The ardor of desire within me ended. -DIVIDER- -DIVIDER- Bernard was beckoning unto me, and smiling,-DIVIDER- That I should upward look; but I already-DIVIDER- Was of my own accord such as he wished;-DIVIDER- Because my sight, becoming purified,-DIVIDER- Was entering more and more into the ray-DIVIDER- Of the High Light which of itself is true. -DIVIDER- -DIVIDER- From that time forward what I saw was greater-DIVIDER- Than our discourse, that to such vision yields,-DIVIDER- And yields the memory unto such excess.”“Paradiso,” xxxiii., 46-57. [source]
Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι einai en pneumati Romans 8:9). [source]