It is very interesting here to find Peter on the defensive. We have always thought of him as masterful and strong, the born leader of men, whose authority was absolutely indisputable. But here we see him taken seriously to task by the mother Church, and compelled to show the grounds of his unprecedented action. Here also appears the first clear indication of the rift which was, in due course, to develop in the Church, between the converted Jews, who insisted that Gentiles must become Jews before becoming Christians, and those of more liberal views, who began to understand that in Christ Jesus, neither circumcision nor uncircumcision availed anything, but a new creature, Galatians 6:15, and faith working by love, Galatians 5:6. This division was the cause of Paul's embittered and life-long persecution.
But the first decision of those in the church in Jerusalem was a perfectly just one, Acts 11:18. The facts compelled a favorable verdict upon Peter's action. They tacitly confessed that the seal of God's approval had been unmistakably affixed to his action, and that he had no alternative. When a man lives in union with the Spirit of God, crooked things become straight and rough places plain, Isaiah 40:4. [source]
Chapter Summary: Acts 11
1Peter, being accused for preaching to the Gentiles, 5makes his defense; 18which is accepted 19The gospel being spread in Phoenicia, and Cyprus, and Antioch, 22Barnabas is sent to confirm them 26The disciples are first called Christians at Antioch 27They send relief to the brothers in Judea in time of famine
Greek Commentary for Acts 11:2
They that were of the circumcision [οι εκ περιτομης] Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Acts 10:46 is confined to the six brethren with Peter in Caesarea (Acts 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Galatians 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter‘s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Acts 11:1, but are not referred to in Acts 11:2. Apparently they are in contrast with the circumcision party in the church. [source]
Contended [διεκρινοντο] Imperfect middle of the common verb διακρινω diakrinō to separate. Here to separate oneself apart (δια dia), to take sides against, to make a cleavage (δια dia two, in two) as in Judges 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord. [source]
separate [] . Here to separate oneself apart (δια dia), to take sides against, to make a cleavage (δια dia two, in two) as in Judges 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord. [source]
Matthew 22:16The Herodians [των ερωιδιανων] Not members of Herod‘s family or Herod‘s soldiers, but partisans or followers of Herod. The form in ιανος ̇ianos is a Latin termination like that in Χριστιανος Christianos (Acts 11:26). Mentioned also in Mark 3:6 combining with the Pharisees against Jesus.The person of men (προσωπον αντρωπων prosōpon anthrōpōn). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James 2:1,James 2:9) when προσωπολημπσια προσωπολημπτειν prosōpolēmpsia prosōpolēmptein are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied “that Jesus was a reckless simpleton” (Bruce). [source]
Mark 13:7Famines [] During the reign of Claudius, a.d. 41-54:, four famines are recorded: One at Rome, a.d. 41,42; one in Judaea, a.d. 44; one in Greece, a.d. 50; and again at Rome, a.d. 52, when the people rose in rebellion and threatened the life of the emperor. Tacitus says that it was accompanied by frequent earthquakes, which levelled houses. The famine in Judaea was probably the one prophesied by Agabus, Acts 11:28. Of the year 65 a.d., Tacitus says: “This year, disgraced by so many deeds of horror, was further distinguished by the gods with storms and sicknesses. Campania was devastated by a hurricane which overthrew buildings, trees, and the fruits of the soil in every direction, even to the gates of the city, within which a pestilence thinned all ranks of the population, with no atmospheric disturbance that the eye could trace. The houses were choked with dead, the roads with funerals: neither sex nor age escaped. Slaves and freemen perished equally amid the wailings of their wives and children, who were often hurried to the pyre by which they had sat in tears, and consumed together with them. The deaths of knights and senators, promiscuous as they were, deserved the less to be lamented, inasmuch as, falling by the common lot of mortality, they seemed to anticipate the prince's cruelty” (“Annals,” xvi., 10-13). [source]
Mark 13:7Must needs come to pass [δει γενεσται] Already there were outbreaks against the Jews in Alexandria, at Seleucia with the slaughter of more than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in a.d. 70. Vincent notes that between this prophecy by Jesus in a.d. 30 (or 29) and the destruction of Jerusalem there was an earthquake in Crete (a.d. 46 or 47), at Rome (a.d. 51), at Apamaia in Phrygia (a.d. 60), at Campania (a.d. 63). He notes also four famines during the reign of Claudius a.d. 41-54. One of them was in Judea in a.d. 44 and is alluded to in Acts 11:28. Tacitus (Annals xvi. 10-13) describes the hurricanes and storms in Campania in a.d. 65. [source]
Luke 6:24Consolation [παράκλησις] From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 2:1The world [τὴν οἰκουμένην] Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
Luke 1:66They laid them up [ετεντο] Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Luke 1:66The hand of the Lord [χειρ Κυριου] Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Luke 2:1The World [την οικουμενην] Literally, the inhabited (land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
Luke 2:1the inhabited [land, γην] (land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
Luke 2:1land [] , γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
Luke 7:2Dear to him [αρχης] Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Luke 7:2And at the point of death [κακως εχων] Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
John 12:20Certain Greeks [ελληνες τινες] Real Greeks, not Greek-speaking Jews (Hellenists, Acts 6:1), but Greeks like those in Antioch (Acts 11:20, correct text προς τους ελληνας pros tous Hellēnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts 17:4). To worship at the feast Purpose clause with ινα hina and the first aorist active subjunctive of προσκυνεω proskuneō old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry. [source]
Acts 19:25Wealth [εὐπορία] See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well-being generally. Compare the Litany of the English Church: “In all time of our tribulation, in all time of our wealth. ” [source]
Acts 10:22Well reported of [marturoumenos)] Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12,Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Acts 10:22Was warned [echrēmatisthē)] First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12,Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Acts 11:18Held their peace [ησυχασαν] Ingressive aorist active indicative of ησυχαζω hēsuchazō old verb to be quiet, to keep quiet. The wrangling (Acts 11:2) ceased. The critics even “glorified God” (εδοχασαν edoxasan ingressive aorist again). [source]
Acts 11:21Turned unto the Lord [επεστρεπσεν επι τον κυριον] First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3,Acts 15:19; Acts 26:18,Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
Acts 12:25From Jerusalem [εχ Ιερουσαλημ] Probably correct text, though D has απο apo Westcott and Hort follow Aleph B in reading εις eis (to) Jerusalem, an impossible reading contradicted by Acts 11:29.; Acts 13:1. The ministration (διακονιαν diakonian) referred to is that in Acts 11:29. which may have taken place, in point of time, after the death of Herod. [source]
Acts 13:1In the church that was there [κατα την ουσαν εκκλησιαν] Possibly distributed throughout the church (note “in the church” Acts 11:26). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. [source]
Acts 11:2They that were of the circumcision [οι εκ περιτομης] Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Acts 10:46 is confined to the six brethren with Peter in Caesarea (Acts 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Galatians 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter‘s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Acts 11:1, but are not referred to in Acts 11:2. Apparently they are in contrast with the circumcision party in the church. [source]
Acts 11:22Of the church which was in Jerusalem [της εκκλησιας της εν Ιερουσαλημ] Not yet was the term “church” applied to the group of disciples in Antioch as it is in Acts 11:26; Acts 13:1. They sent forth (εχαπεστειλαν exapesteilan). First aorist active indicative of the double compound verb εχαποστελλω eẋapȯstellō to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (Acts 4:36.) and his championship of Saul after his conversion (Acts 9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (Acts 11:19) all the way to Antioch (εως Αντιοχειας heōs Antiocheias). [source]
Acts 13:1Prophets and teachers [προπηται και διδασκαλοι] All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in Acts 11:28. The double use of τε te here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (Acts 11:22) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour‘s cross. Lucius of Cyrene was probably one of the original evangelists (Acts 11:20). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). Foster-brother (συντροπος suntrophos). Old word for nourished with or brought up with one collactaneus (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch. [source]
Acts 13:11Upon thee [επι σε] The use of επι epi with the accusative is rich and varied, the precise shade of meaning depending on the content. The “hand of the Lord” might be kindly (Acts 11:21) or hostile (Hebrews 10:31), but when God‘s hand touches one‘s life (Job 19:21) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1 Peter 5:6). [source]
Acts 15:1And certain men came down from Judea [και τινες κατελτοντες απο της Ιουδαιας] Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Acts 15:32Being themselves also prophets [και αυτοι προπηται οντες] As well as Paul and Barnabas and like Agabus (Acts 11:27-30), for-speakers for Christ who justify the commendation in the letter (Acts 15:27) “with many words” (δια λογου πολλου dia logou pollou), “with much talk,” and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas. [source]
Acts 16:20These men [Ιουδαιοι υπαρχοντες] Contemptuous use. Being Jews (εκταρασσουσιν Ioudaioi huparchontes). The people of Philippi, unlike those in Antioch (Acts 11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (Acts 18:2). It was about a.d. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco, XXVIII; Juvenal, XIV. 96-106). Do exceedingly trouble Late compound (effective use of ek in composition) and only here in the N.T. [source]
Acts 16:20Being Jews [εκταρασσουσιν] The people of Philippi, unlike those in Antioch (Acts 11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (Acts 18:2). It was about a.d. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco, XXVIII; Juvenal, XIV. 96-106). [source]
Acts 15:1Taught the brethren [εδιδασκον τους αδελπους] Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (Acts 11:20-26), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. Except ye be circumcised after the custom of Moses, ye cannot be saved (εαν με περιτμητητε τωι ετει Μωυσεωσ ου δυναστε σωτηναι ean me peritmēthēte tōi ethei Mōuseōsεαν ou dunasthe sōthēnai). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, περιτεμνω ean plus the first aorist passive subjunctive of τωι ετει peritemnō). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (σωτηναι tōi ethei) is customary. “Saved” (sōthēnai) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ. [source]
Acts 15:5But there rose up [εχανεστησαν δε] Second aorist active indicative (intransitive). Note both εχ exō and αν an These men rose up out of the crowd at a critical moment. They were believers in Christ Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (Acts 11:2.). Note the dogmatism of their “must” They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (Acts 15:2,Acts 15:5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from Acts 15:6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Galatians 2:1-10 took place. It was Paul‘s chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, “to whom I yielded, no not for an hour.” Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground. [source]
Acts 17:30Overlooked [υπεριδων] Second aorist active participle of υπεροραω huperoraō or υπερειδω hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Acts 19:27Come into disrepute [εις απελεγμον ελτειν] Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Acts 19:27All Asia and the world [] ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Acts 19:27Be made of no account [εις ουτεν λογιστηναι] Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Acts 20:7When we were gathered together [συνηγμενων ημων] Genitive absolute, perfect passive participle of συναγω sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6,Acts 15:30; Acts 19:7,Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον klasai arton). First aorist active infinitive of purpose of κλαω klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον ton arton) in Acts 20:11 shows that the Αγαπη Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον ton arton may merely refer to αρτον arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω mellō). Being about to, on the point of. On the morrow Locative case with ημεραι hēmerāi understood after the adverb επαυριον epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
Acts 21:10Many days [ημερας πλειους] More days (than we expected), accusative of time. A certain prophet named Agabus (προπητης ονοματι Αγαβος prophētēs onomati Agabos). A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy. [source]
Acts 21:10A certain prophet named Agabus [προπητης ονοματι Αγαβος] A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy. [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 26:28With but little persuasion thou wouldest fain make me a Christian [εν ολιγωι με πειτεις Χριστιανον ποιησαι] The Authorized rendering is impossible: “Almost thou persuadest me to be a Christian.” Εν ολιγωι En oligōi does not mean “almost.” That would require ολιγου παρ ολιγον oligouδει ολιγου par' oligon or εν ολιγοι dei oligou It is not clear, however, precisely what εν μεγαλωι en oligoi does mean. It may refer to time (in little time) or a short cut, but that does not suit well πειτεις en megalōi in Acts 26:29. Tyndale and Crammer rendered it “somewhat” (in small measure or degree). There are, alas, many “somewhat” Christians. Most likely the idea is “in (or with) small effort you are trying to persuade The aorist is punctiliar action for single act, not “perfect.” The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of “Christian” is natural here as in the other two instances (Acts 11:26; 1 Peter 4:16). [source]
Acts 4:36Barnabas [αρναβας] His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
Acts 9:27Took him [επιλαβομενος] Second aorist middle (indirect) participle of επιλαμβανω epilambanō common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts 4:36; Acts 11:22) to win the favour of the apostles, Peter in particular (Galatians 1:19) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. [source]
Romans 15:26A certain contribution [κοινωνιαν τινα] Put thus because it was unknown to the Romans. For this sense of κοινωνιαν Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Romans 7:3She shall be called [χρηματισει] Future active indicative of χρηματιζω chrēmatizō old verb, to receive a name as in Acts 11:26, from χρημα chrēma business, from χραομαι chraomai to use, then to give an oracle, etc. An adulteress (μοιχαλις moichalis). Late word, in Plutarch, lxx. See note on Matthew 12:39. If she be joined Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
1 Corinthians 16:2As God hath prospered [ὅ τι ἂν εὐοδῶται] Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
2 Corinthians 12:2Fourteen years ago [προ ετων δεκατεσσαρων] Idiomatic way of putting it, the preposition προ pro (before) before the date (Robertson, Grammar, p. 621f.) as in John 12:1. The date was probably while Paul was at Tarsus (Acts 9:30; Acts 11:25). We have no details of that period. Caught up (αρπαγεντα harpagenta). Second aorist passive participle of αρπαζω harpazō to seize (see note on Matthew 11:12). Even to the third heaven It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (Test. of the Twelve Pat., Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer). [source]
Galatians 1:17Went I up [ἀνῆλθον] Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Galatians 2:12Separated himself [απωριζεν εαυτον] Inchoative imperfect again, “began to separate himself” just like a Pharisee (see note on Galatians 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. Fearing them that were of the circumcision (ποβουμενος τους εκ περιτομης phoboumenos tous ek peritomēs). This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
Galatians 2:12Fearing them that were of the circumcision [ποβουμενος τους εκ περιτομης] This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
Galatians 2:12He did eat with the Gentiles [μετα των ετνων συνηστιεν] It was his habit (imperfect tense). He drew back (υπεστελλεν hupestellen). Imperfect tense, inchoative action, “he began to draw himself (εαυτον heauton) back.” Old word υποστελλω hupostellō See middle voice to dissemble (Acts 20:20,Acts 20:27), to shrink (Hebrews 10:38). Separated himself Inchoative imperfect again, “began to separate himself” just like a Pharisee (see note on Galatians 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. Fearing them that were of the circumcision (ποβουμενος τους εκ περιτομης phoboumenos tous ek peritomēs). This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
Ephesians 1:11We were made a heritage [εκληρωτημεν] First aorist passive of κληροω klēroō an old word, to assign by lot Purpose (προτεσιν prothesin). Common substantive from προτιτημι protithēmi a setting before as in Acts 11:23; Acts 27:13. [source]
Titus 1:10Deceivers [πρεναπαται] Late and rare compound, in papyri, eccl. writers, here alone in N.T. “Mind-deceivers.” See note on Galatians 6:3 for πρεναπαταιν phrenapatāin Specially they of the circumcision (μαλιστα οι εκ της περιτομης malista hoi ek tēs peritomēs). Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Titus 2:5Good [ἀγαθάς] Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
Titus 1:10They of the circumcision [οἱ ἐκ τῆς περιτομῆς] The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Acts 10:45; Acts 11:2; Romans 4:12; Galatians 2:12; Colossians 4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites, who, in Ezekiel 25:16; Zephaniah 2:5are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Maccabees 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17:12,1; Bell. Jud. 2:7,1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. § 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews. [source]
Hebrews 8:5As Moses was admonished [καθὼς κεχρημάτισται Μωυσῆς] By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer(of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. [source]
James 2:4Are ye not partial in yourselves? [οὐ διεκρίθητε ἐν ἑαυτοῖς] Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Judges 1:9, where it means dispute. Compare James 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind? [source]
James 2:7The honourable name [το καλον ονομα] “The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14,1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
1 Peter 4:16A Christian [] Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Acts 11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian. [source]
1 Peter 4:16But if as a Christian [ει δε ως Χριστιανος] Supply the verb πασχει paschei (condition of first class, “if one suffer as a Christian”). This word occurs only three times in the N.T. (Acts 11:26; Acts 26:28; 1 Peter 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts 11:26). Each instance bears that idea. It is not the usual term at first like ματηται mathētai (disciples), saints By a.d. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Χρηστιανοι Chrēstianoi (ι ει iη ei and μη αισχυνεστω ē pronounced alike). [source]
Jude 1:9Contending with the devil [τωι διαβολωι διακρινομενος] Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
Revelation 1:1Signified [ἐσήμανεν] From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
Revelation 1:1The Revelation [ἀποκάλυψις] The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
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(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6,1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1,2 Corinthians 12:7). -DIVIDER-
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(c.) The second coming of the Lord (1 Peter 1:7,1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
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The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
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(b.) Matthew 11:25,Matthew 11:27; Matthew 16:17; Luke 10:21,Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
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(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17,Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3,2 Thessalonians 2:6,2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
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The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
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The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19,Daniel 2:22,Daniel 2:28. -DIVIDER-
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In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
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The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
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As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
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Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
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Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
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Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
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The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2,Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15,Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Revelation 1:1Sent and signified [εσημανεν αποστειλας] “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [source]
Revelation 1:1Of Jesus Christ [Ιησου Χριστου] Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:1To shew [δειχαι] First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:1Must shortly come to pass [δει γενεσται εν ταχει] Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 2:19Thy works [σου τα εργα] As in Revelation 2:2 and explained (explanatory use of και kai = namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην την πιστιν την διακονιαν την υπομονην tēn agapēnπιστιν tēn pistinδιακονιαν tēn diakonianκαι tēn hupomonēn), a longer list of graces than in Revelation 2:2 for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (και pistin) here may be “faithfulness,” and ministry (οτι diakonian) is ministration to needs of others (Acts 11:29; 1 Corinthians 16:15). [source]
Greek Commentary for Acts 11:2
Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Acts 10:46 is confined to the six brethren with Peter in Caesarea (Acts 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Galatians 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter‘s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Acts 11:1, but are not referred to in Acts 11:2. Apparently they are in contrast with the circumcision party in the church. [source]
Imperfect middle of the common verb διακρινω diakrinō to separate. Here to separate oneself apart (δια dia), to take sides against, to make a cleavage (δια dia two, in two) as in Judges 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord. [source]
. Here to separate oneself apart (δια dia), to take sides against, to make a cleavage (δια dia two, in two) as in Judges 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord. [source]
See on Acts 10:45. [source]
Reverse Greek Commentary Search for Acts 11:2
Not members of Herod‘s family or Herod‘s soldiers, but partisans or followers of Herod. The form in ιανος ̇ianos is a Latin termination like that in Χριστιανος Christianos (Acts 11:26). Mentioned also in Mark 3:6 combining with the Pharisees against Jesus.The person of men (προσωπον αντρωπων prosōpon anthrōpōn). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James 2:1, James 2:9) when προσωπολημπσια προσωπολημπτειν prosōpolēmpsia prosōpolēmptein are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied “that Jesus was a reckless simpleton” (Bruce). [source]
During the reign of Claudius, a.d. 41-54:, four famines are recorded: One at Rome, a.d. 41,42; one in Judaea, a.d. 44; one in Greece, a.d. 50; and again at Rome, a.d. 52, when the people rose in rebellion and threatened the life of the emperor. Tacitus says that it was accompanied by frequent earthquakes, which levelled houses. The famine in Judaea was probably the one prophesied by Agabus, Acts 11:28. Of the year 65 a.d., Tacitus says: “This year, disgraced by so many deeds of horror, was further distinguished by the gods with storms and sicknesses. Campania was devastated by a hurricane which overthrew buildings, trees, and the fruits of the soil in every direction, even to the gates of the city, within which a pestilence thinned all ranks of the population, with no atmospheric disturbance that the eye could trace. The houses were choked with dead, the roads with funerals: neither sex nor age escaped. Slaves and freemen perished equally amid the wailings of their wives and children, who were often hurried to the pyre by which they had sat in tears, and consumed together with them. The deaths of knights and senators, promiscuous as they were, deserved the less to be lamented, inasmuch as, falling by the common lot of mortality, they seemed to anticipate the prince's cruelty” (“Annals,” xvi., 10-13). [source]
Already there were outbreaks against the Jews in Alexandria, at Seleucia with the slaughter of more than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in a.d. 70. Vincent notes that between this prophecy by Jesus in a.d. 30 (or 29) and the destruction of Jerusalem there was an earthquake in Crete (a.d. 46 or 47), at Rome (a.d. 51), at Apamaia in Phrygia (a.d. 60), at Campania (a.d. 63). He notes also four famines during the reign of Claudius a.d. 41-54. One of them was in Judea in a.d. 44 and is alluded to in Acts 11:28. Tacitus (Annals xvi. 10-13) describes the hurricanes and storms in Campania in a.d. 65. [source]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Luke‘s explanation in addition to the supernatural events. The expression occurs only in Luke‘s writing (Acts 11:21; Acts 13:11). [source]
Literally, the inhabited (land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
(land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Real Greeks, not Greek-speaking Jews (Hellenists, Acts 6:1), but Greeks like those in Antioch (Acts 11:20, correct text προς τους ελληνας pros tous Hellēnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts 17:4). To worship at the feast Purpose clause with ινα hina and the first aorist active subjunctive of προσκυνεω proskuneō old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry. [source]
See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well-being generally. Compare the Litany of the English Church: “In all time of our tribulation, in all time of our wealth. ” [source]
Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Ingressive aorist active indicative of ησυχαζω hēsuchazō old verb to be quiet, to keep quiet. The wrangling (Acts 11:2) ceased. The critics even “glorified God” (εδοχασαν edoxasan ingressive aorist again). [source]
First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
Probably correct text, though D has απο apo Westcott and Hort follow Aleph B in reading εις eis (to) Jerusalem, an impossible reading contradicted by Acts 11:29.; Acts 13:1. The ministration (διακονιαν diakonian) referred to is that in Acts 11:29. which may have taken place, in point of time, after the death of Herod. [source]
Possibly distributed throughout the church (note “in the church” Acts 11:26). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. [source]
Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Acts 10:46 is confined to the six brethren with Peter in Caesarea (Acts 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Galatians 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter‘s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Acts 11:1, but are not referred to in Acts 11:2. Apparently they are in contrast with the circumcision party in the church. [source]
Not yet was the term “church” applied to the group of disciples in Antioch as it is in Acts 11:26; Acts 13:1. They sent forth (εχαπεστειλαν exapesteilan). First aorist active indicative of the double compound verb εχαποστελλω eẋapȯstellō to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (Acts 4:36.) and his championship of Saul after his conversion (Acts 9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (Acts 11:19) all the way to Antioch (εως Αντιοχειας heōs Antiocheias). [source]
All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in Acts 11:28. The double use of τε te here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (Acts 11:22) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour‘s cross. Lucius of Cyrene was probably one of the original evangelists (Acts 11:20). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). Foster-brother (συντροπος suntrophos). Old word for nourished with or brought up with one collactaneus (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch. [source]
The use of επι epi with the accusative is rich and varied, the precise shade of meaning depending on the content. The “hand of the Lord” might be kindly (Acts 11:21) or hostile (Hebrews 10:31), but when God‘s hand touches one‘s life (Job 19:21) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1 Peter 5:6). [source]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
As well as Paul and Barnabas and like Agabus (Acts 11:27-30), for-speakers for Christ who justify the commendation in the letter (Acts 15:27) “with many words” (δια λογου πολλου dia logou pollou), “with much talk,” and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas. [source]
Contemptuous use. Being Jews (εκταρασσουσιν Ioudaioi huparchontes). The people of Philippi, unlike those in Antioch (Acts 11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (Acts 18:2). It was about a.d. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco, XXVIII; Juvenal, XIV. 96-106). Do exceedingly trouble Late compound (effective use of ek in composition) and only here in the N.T. [source]
The people of Philippi, unlike those in Antioch (Acts 11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (Acts 18:2). It was about a.d. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco, XXVIII; Juvenal, XIV. 96-106). [source]
Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (Acts 11:20-26), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. Except ye be circumcised after the custom of Moses, ye cannot be saved (εαν με περιτμητητε τωι ετει Μωυσεωσ ου δυναστε σωτηναι ean me peritmēthēte tōi ethei Mōuseōsεαν ou dunasthe sōthēnai). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, περιτεμνω ean plus the first aorist passive subjunctive of τωι ετει peritemnō). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (σωτηναι tōi ethei) is customary. “Saved” (sōthēnai) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ. [source]
Second aorist active indicative (intransitive). Note both εχ exō and αν an These men rose up out of the crowd at a critical moment. They were believers in Christ Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (Acts 11:2.). Note the dogmatism of their “must” They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (Acts 15:2, Acts 15:5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from Acts 15:6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Galatians 2:1-10 took place. It was Paul‘s chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, “to whom I yielded, no not for an hour.” Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground. [source]
Second aorist active participle of υπεροραω huperoraō or υπερειδω hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Genitive absolute, perfect passive participle of συναγω sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον klasai arton). First aorist active infinitive of purpose of κλαω klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον ton arton) in Acts 20:11 shows that the Αγαπη Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον ton arton may merely refer to αρτον arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω mellō). Being about to, on the point of. On the morrow Locative case with ημεραι hēmerāi understood after the adverb επαυριον epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
More days (than we expected), accusative of time. A certain prophet named Agabus (προπητης ονοματι Αγαβος prophētēs onomati Agabos). A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy. [source]
A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts 11:28), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy. [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]
The Authorized rendering is impossible: “Almost thou persuadest me to be a Christian.” Εν ολιγωι En oligōi does not mean “almost.” That would require ολιγου παρ ολιγον oligouδει ολιγου par' oligon or εν ολιγοι dei oligou It is not clear, however, precisely what εν μεγαλωι en oligoi does mean. It may refer to time (in little time) or a short cut, but that does not suit well πειτεις en megalōi in Acts 26:29. Tyndale and Crammer rendered it “somewhat” (in small measure or degree). There are, alas, many “somewhat” Christians. Most likely the idea is “in (or with) small effort you are trying to persuade The aorist is punctiliar action for single act, not “perfect.” The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of “Christian” is natural here as in the other two instances (Acts 11:26; 1 Peter 4:16). [source]
His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as “son of consolation or exhortation” Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word παρεκαλει parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Corinthians 14:3. Encouragement is the chief idea in παρακλησις paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from αρνεβους Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. [source]
Second aorist middle (indirect) participle of επιλαμβανω epilambanō common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts 4:36; Acts 11:22) to win the favour of the apostles, Peter in particular (Galatians 1:19) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. [source]
See on Acts 11:26. [source]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Future active indicative of χρηματιζω chrēmatizō old verb, to receive a name as in Acts 11:26, from χρημα chrēma business, from χραομαι chraomai to use, then to give an oracle, etc. An adulteress (μοιχαλις moichalis). Late word, in Plutarch, lxx. See note on Matthew 12:39. If she be joined Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
Idiomatic way of putting it, the preposition προ pro (before) before the date (Robertson, Grammar, p. 621f.) as in John 12:1. The date was probably while Paul was at Tarsus (Acts 9:30; Acts 11:25). We have no details of that period. Caught up (αρπαγεντα harpagenta). Second aorist passive participle of αρπαζω harpazō to seize (see note on Matthew 11:12). Even to the third heaven It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (Test. of the Twelve Pat., Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer). [source]
Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Inchoative imperfect again, “began to separate himself” just like a Pharisee (see note on Galatians 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. Fearing them that were of the circumcision (ποβουμενος τους εκ περιτομης phoboumenos tous ek peritomēs). This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
It was his habit (imperfect tense). He drew back (υπεστελλεν hupestellen). Imperfect tense, inchoative action, “he began to draw himself (εαυτον heauton) back.” Old word υποστελλω hupostellō See middle voice to dissemble (Acts 20:20, Acts 20:27), to shrink (Hebrews 10:38). Separated himself Inchoative imperfect again, “began to separate himself” just like a Pharisee (see note on Galatians 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. Fearing them that were of the circumcision (ποβουμενος τους εκ περιτομης phoboumenos tous ek peritomēs). This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
First aorist passive of κληροω klēroō an old word, to assign by lot Purpose (προτεσιν prothesin). Common substantive from προτιτημι protithēmi a setting before as in Acts 11:23; Acts 27:13. [source]
Common substantive from προτιτημι protithēmi a setting before as in Acts 11:23; Acts 27:13. [source]
To continue on. The compound does not occur in Paul, but is found in Acts 11:23; Acts 13:43; Acts 18:18. [source]
See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose. [source]
See on Acts 11:23; see on Romans 9:11. [source]
Late and rare compound, in papyri, eccl. writers, here alone in N.T. “Mind-deceivers.” See note on Galatians 6:3 for πρεναπαταιν phrenapatāin Specially they of the circumcision (μαλιστα οι εκ της περιτομης malista hoi ek tēs peritomēs). Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
The phrase only here in Pastorals. Ὁι ἐκ περιτομῆς Acts 10:45; Acts 11:2; Romans 4:12; Galatians 2:12; Colossians 4:11. There can be no doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2) even makes the absurd statement that the Jews were Cretan exiles; and that from their residence in the vicinity of the Cretan Mount Ida they were called Idaei, whence Judaei. There appears to have been some confusion between the Palestinians and the Philistines - the Cherethim or Cherethites, who, in Ezekiel 25:16; Zephaniah 2:5are called in lxx Κρῆτες Jews were in the island in considerable numbers between the death of Alexander and the final destruction of Jerusalem. In 1 Maccabees 15:23 the Cretan city of Gortyna is mentioned among the places to which letters were written by Lucius, the Roman consul, on behalf of the Jews when Simon Maccabaeus renewed the treaty which his brother Judas had made with Rome. Josephus (Ant. 17:12,1; Bell. Jud. 2:7,1) says that Herod's pseudo-son Alexander imposed on the Cretan Jews on his way to Italy. Philo (Leg. ad Cai. § 36) makes the Jewish envoys say to Caligula that all the principal islands of the Mediterranean, including Crete, were full of Jews. [source]
See Exodus 25:23-30; Exodus 35:13; 2 Chronicles 2:4; 2 Chronicles 13:11. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See on Mark 2:26; see on Acts 11:23. [source]
By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer(of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. [source]
Matthew href="/desk/?q=mt+2:12&sr=1">Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5. [source]
Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Judges 1:9, where it means dispute. Compare James 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind? [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Acts 11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian. [source]
Supply the verb πασχει paschei (condition of first class, “if one suffer as a Christian”). This word occurs only three times in the N.T. (Acts 11:26; Acts 26:28; 1 Peter 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts 11:26). Each instance bears that idea. It is not the usual term at first like ματηται mathētai (disciples), saints By a.d. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Χρηστιανοι Chrēstianoi (ι ει iη ei and μη αισχυνεστω ē pronounced alike). [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]
Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
“Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [source]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
As in Revelation 2:2 and explained (explanatory use of και kai = namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην την πιστιν την διακονιαν την υπομονην tēn agapēnπιστιν tēn pistinδιακονιαν tēn diakonianκαι tēn hupomonēn), a longer list of graces than in Revelation 2:2 for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (και pistin) here may be “faithfulness,” and ministry (οτι diakonian) is ministration to needs of others (Acts 11:29; 1 Corinthians 16:15). [source]