KJV: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
YLT: and having found him, he brought him to Antioch, and it came to pass that they a whole year did assemble together in the assembly, and taught a great multitude, the disciples also were divinely called first in Antioch Christians.
Darby: And having found him, he brought him to Antioch. And so it was with them that for a whole year they were gathered together in the assembly and taught a large crowd: and the disciples were first called Christians in Antioch.
ASV: and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch.
| εὑρὼν | having found [him] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| ἤγαγεν | he brought [him] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἄγω Sense: to lead, take with one. |
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| Ἀντιόχειαν | Antioch |
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Parse: Noun, Accusative Feminine Singular Root: Ἀντιόχεια Sense: Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B. |
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| ἐγένετο | It came to pass [that] |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐνιαυτὸν | a year |
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Parse: Noun, Accusative Masculine Singular Root: ἐνιαυτός Sense: a year, in a wider sense, for some fixed definite period of time. |
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| ὅλον | whole |
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Parse: Adjective, Accusative Masculine Singular Root: ὅλος Sense: all, whole, completely. |
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| συναχθῆναι | gathered together |
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Parse: Verb, Aorist Infinitive Passive Root: συνάγω Sense: to gather together, to gather. |
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| ἐκκλησίᾳ | church |
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Parse: Noun, Dative Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| διδάξαι | taught |
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Parse: Verb, Aorist Infinitive Active Root: διδάσκω Sense: to teach. |
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| ὄχλον | a crowd |
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Parse: Noun, Accusative Masculine Singular Root: ὄχλος Sense: a crowd. |
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| ἱκανόν | large |
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Parse: Adjective, Accusative Masculine Singular Root: ἱκανός Sense: sufficient. |
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| χρηματίσαι | Were called |
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Parse: Verb, Aorist Infinitive Active Root: χρηματίζω Sense: to transact business, esp. to manage public affairs. |
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| πρώτως | first |
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Parse: Adverb Root: πρῶτος Sense: first in time or place. |
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| Ἀντιοχείᾳ | Antioch |
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Parse: Noun, Dative Feminine Singular Root: Ἀντιόχεια Sense: Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B. |
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| μαθητὰς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| Χριστιανούς | Christians |
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Parse: Noun, Accusative Masculine Plural Root: Χριστιανός Sense: Christian, a follower of Christ. |
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Greek Commentary for Acts 11:26
Accusative of extent of time, probably the year a.d. 44, the year preceding the visit to Jerusalem (Acts 11:30), the year of the famine. The preceding years with Tarsus as headquarters covered a.d. 37 (39) to 44. [source]
First aorist passive infinitive of συναγω sunagō old verb, probably here to meet together as in Matthew 28:12. In Acts 14:27 the verb is used of gathering together the church, but here εν τηι εκκλησιαι en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching And that the disciples were called Christians first in Antioch (χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
This first active infinitive χρηματισαι chrēmatisai is also a subject of εγενετο egeneto and is added as a separate item by the use of τε te rather than και kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα chrēma from χραομαι chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς Herodianus (Matthew 22:16, ερωιδιανοι Herōidianoi followers of Herod), Χαεσαριανυς Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER- using it as apersonal name, which they converted into a party name. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Acts 11:26
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]
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]
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]
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]
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]
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]
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]
See on Acts 11:26. [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]
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]
“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]