The Meaning of Acts 14:1 Explained

Acts 14:1

KJV: And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

YLT: And it came to pass in Iconium, that they did enter together into the synagogue of the Jews, and spake, so that there believed both of Jews and Greeks a great multitude;

Darby: And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude of both Jews and Greeks believed.

ASV: And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.

KJV Reverse Interlinear

And  it came to pass  in  Iconium,  that they  went  both  together  into  the synagogue  of the Jews,  and  so  spake,  that  a great  multitude  both  of the Jews  and also  of the Greeks  believed. 

What does Acts 14:1 Mean?

Context Summary

Acts 14:1-13 - Varying Treatment Of The Message
From Antioch the Apostles passed to Iconium, the capital of Lycaonia. It is most illuminating to note the source of their success: The Lord bore witness unto the word of His grace. We must not expect success if that divine witness is absent. There is nothing more vital than this. The secret of joyful and successful service is the consciousness that, in every sermon and address, there is an unseen fellow-worker who is listening to each sentence and punctuating with his strong affirmation each utterance which magnifies the grace of God.
Lystra was situated in the highlands, amid a wild, mountainous country. In Paul's audience here he saw a cripple who had faith to be healed, Acts 14:9. What quick insight God gives the soul that lives in fellowship with Him! There was an old tradition that the gods had frequented this very region. Jupiter, the father of the gods, was the guardian deity of Lystra. There was, accordingly, an especial reason for the excitement among these simple and untutored folk. Man has ever longed for a daysman, and believed that there might be commerce between heaven and earth. Oh, that we were as quick to worship and adore the Son of God! [source]

Chapter Summary: Acts 14

1  Paul and Barnabas are persecuted from Iconium
8  At Lystra Paul heals a cripple, whereupon they are reputed as gods
19  Paul is stoned
21  They pass through various churches, confirming the disciples in faith and patience
26  Returning to Antioch, they report what God had done with them

Greek Commentary for Acts 14:1

They entered together [κατα το αυτο εισελτειν]
Like επι το αυτο — epi to auto in Acts 3:1. The infinitive εισελτειν — eiselthein is the subject of εγενετο — egeneto [source]
So spake that [λαλησαι ουτως ωστε]
Infinitive again parallel to εισελτειν — eiselthein With the result that, actual result here stated with ωστε — hōste and the aorist infinitive πιστευσαι — pisteusai (Robertson, Grammar, pp. 999f.) rather than ωστε — hōste and the indicative like John 3:16. It was a tremendous first meeting. [source]

Reverse Greek Commentary Search for Acts 14:1

Mark 3:14 Whom he also named apostles [hous kai apostolous ōnomasen)]
Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Luke 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary It is applied also to Paul on a par with the twelve (Galatians 1:1, Galatians 1:11., etc.) and also to Barnabas (Acts 14:14), and perhaps also to Timothy and Silas (1 Timothy 2:6.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce‘s The Training of the Twelve. The very word ινα ωσιν μετ αυτου — apostolos is from και ινα αποστελληι αυτους — apostellō There were two purposes in sending them forth expressed by two infinitives, one to preach This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other. [source]
Luke 5:5 Brake [διεῤῥήγνυτο]
Some texts read διερήσσετο , from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at Luke 8:29; Acts 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds περιῤῥήγνυμι , of rending off clothes (see on Acts 16:22), and, προσρήγνυμι to beat violently (Luke 6:48, Luke 6:49). See on those passages. All the words occur in medical writings. [source]
Luke 16:2 What is this that I hear? [τι τουτο ακουω]
There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes τι — ti to be equal to τι εστιν τουτο ο ακουω — ti estin touto ho akouō That is a possible use of the predicate τουτο — touto Another way is to take τι — ti to be exclamatory, which is less likely. Still another view is that τι — ti is “Why”: “Why do I hear this about thee?” See Acts 14:15 where that is the idiom employed. [source]
John 6:44 Draw [ἑλκύση]
Two words for drawing are found in the New Testament, σύρω and ἑλκύω . The distinction is not habitually observed, and the meanings often overlap. Σύρω is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Acts 8:3; Acts 17:6; Acts 16:19) In Acts 14:19, συ.ρω , of dragging Paul's senseless body out of the city at Lystra. In John 21:6, John 21:8, John 21:11, both words of drawing the net. In John 18:10, ἑλκύω , of drawing Peter's sword. One distinction, however, is observed: σύρω is never used of Christ's attraction of men. See John 6:44; John 12:32. Ἑλκύω occurs only once outside of John's writings (Acts 16:19). Luther says on this passage: “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.” [source]
John 1:1 The Word [ὁ λόγος]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]

John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 4:14 That I shall give him [ου εγω δωσω αυτωι]
Relative ου — hou attracted to the case (genitive) of the antecedent Future active indicative of διδωμι — didōmi Shall never thirst The double negative ου μη — ou mē is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions “Spring (or fountain) of water leaping (bubbling up) unto life eternal.” Present middle participle of αλλομαι — hallomai old verb, in N.T. only here and Acts 3:8; Acts 14:10. The woman‘s curiosity is keenly excited about this new kind of water. [source]
John 6:44 Except the Father draw him [εαν μη ελκυσηι αυτον]
Negative condition of third class with εαν μη — ean mē and first aorist active subjunctive of ελκυω — helkuō older form ελκω — helkō to drag like a net (John 21:6), or sword (John 18:10), or men (Acts 16:19), to draw by moral power (John 12:32), as in Jeremiah 31:3. Συρω — Surō the other word to drag (Acts 8:3; Acts 14:19) is not used of Christ‘s drawing power. The same point is repeated in John 6:65. The approach of the soul to God is initiated by God, the other side of John 6:37. See Romans 8:7 for the same doctrine and use of ουδε δυναται — oude dunatai like ουδεις δυναται — oudeis dunatai here. [source]
John 10:31 Took up stones again [εβαστασαν παλιν λιτους]
First aorist active indicative of βασταζω — bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν — palin refers to John 8:59 where ηραν — ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν — ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα — hina and the first aorist active subjunctive of λιταζω — lithazō late verb (Aristotle, Polybius) from λιτος — lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
John 9:38 Lord, I believe [Πιστευω κυριε]
και προσεκυνησεν αυτωι — Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω — kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
Acts 28:6 A god []
“Observe, ” says Bengel, “the fickleness of human reasoning. He is either an assassin, say they, or a god. So, at one time bulls, at another stones ” (Acts 14:13, Acts 14:19). [source]
Acts 16:29 Sprang in []
See on ran in, Acts 14:14. [source]
Acts 14:5 To stone []
Paul says he was stoned once (2 Corinthians 11:25). This took place at Lystra (see Acts 14:19). [source]
Acts 14:17 Food []
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER-
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[source]

Acts 11:21 Turned 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 13:16 Paul stood up [αναστας Παυλος]
The Jewish custom was to sit while speaking (Luke 4:20), but the Greek and Roman was to stand (Acts 17:22). It is possible as Lewin (Life of St. Paul, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts 14:12), so that he responds to the courteous invitation of the rulers. [source]
Acts 10:47 That these should not be baptized [του μη βαπτιστηναι τουτους]
Ablative case of the articular first aorist passive infinitive of βαπτιζω — baptizō with the redundant negative after the verb of hindering The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné{[28928]}š (papyri). Without it see note on Matthew 19:14 and note on Acts 8:36, and with it see note on Luke 4:42, note on Luke 24:16; and note on Acts 14:18. Cf. Robertson, Grammar, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind Literally, Can any one cut off the water from the being baptized as to these? Meyer: “The water is in this animated language conceived as the element offering itself for the baptism.” As well as we (ως και ημεις — hōs kai hēmeis). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts 8:36). [source]
Acts 16:18 Being sore troubled [διαπονητεις]
First aorist passive of διαπονεω — diaponeō old verb, to work laboriously, then in passive to be “worked up,” displeased, worn out. In the N.T. only here and Acts 4:2 which see (there of the Sadducees about Peter‘s preaching). Paul was grieved, annoyed, indignant. He wanted no testimony from a source like this any more than he did the homage of the people of Lystra (Acts 14:14). That very hour (αυτηι τηι ωραι — autēi tēi hōrāi). Locative case of time and familiar Lukan idiom in his Gospel, “at the hour itself.” The cure was instantaneous. Paul, like Jesus, distinguished between the demon and the individual. [source]
Acts 16:28 Sprang in [εισεπηδησεν]
First aorist active of εισπηδαω — eispēdaō old verb, but here only in the N.T. Cf. εκπηδαω — ekpēdaō in Acts 14:14. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison. [source]
Acts 17:26 Appointed seasons [προστεταγμενους καιρους]
Not the weather as in Acts 14:17, but “the times of the Gentiles” The perfect passive participle of προστασσω — prostassō old verb to enjoin, emphasizes God‘s control of human history without any denial of human free agency as was involved in the Stoic Fate Bounds (οροτεσιας — horothesias). Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God‘s will and man‘s activities, difficult as it is for us to see with our shortened vision. [source]
Acts 27:7 With difficulty [ικανος]
Used in old Greek, like μολος — mogis (Luke 9:39) from μολος — molos toil (See note on Acts 14:18). [source]
Acts 5:26 But without violence [ου μετα βιας]
Literally, not with violence. For they feared (εποβουντο γαρ — ephobounto gar). Imperfect middle, still feared, kept on fearing. Lest they be stoned Negative purpose with μη — mē (like ινα μη — hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω — lithazō (from λιτος — lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Acts 16:6 The region of Phrygia and Galatia [την Πρυγιαν και Γαλατικην χωραν]
This is probably the correct text with one article and apparently describes one “Region” or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in Acts 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in Acts 14:1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in Acts 18:23, it is still possible for Paul in Galatians 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in Acts 18:23 adds the term “of Galatia” Does Luke mean to use “of Galatia” in the same ethnographic sense as “of Phrygia” or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (Acts 18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle κωλυτεντες — kōluthentes (“having been forbidden”) plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of κωλυω — kōluō to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar, pp. 860-63, 1112-14). The only natural meaning of κωλυτεντες — kōluthentes is that Paul with Silas and Timothy “passed through the region of Phrygia and Galatia” because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called “the region of Phrygia and Galatia” is not in the direct line west toward Ephesus. What follows in Acts 16:7 throws further light on the point. [source]
Acts 17:26 For to dwell [κατοικειν]
Infinitive (present active) of purpose, so as to dwell. Having determined (ορισας — horisas). First aorist active participle of οριζω — horizō old verb to make a horizon as already in Acts Acts 10:42 which see. Paul here touches God‘s Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. Appointed seasons Not the weather as in Acts 14:17, but “the times of the Gentiles” The perfect passive participle of προστασσω — prostassō old verb to enjoin, emphasizes God‘s control of human history without any denial of human free agency as was involved in the Stoic Fate Bounds (οροτεσιας — horothesias). Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God‘s will and man‘s activities, difficult as it is for us to see with our shortened vision. [source]
Acts 2:7 Marvelled [εταυμαζον]
Imperfect active. The wonder grew and grew. Galileans (Γαλιλαιοι — Galilaioi). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues “wherein we were born” (εν ηι εγεννητημεν — en hēi egennēthēmen). An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion (Διασπορα — Diaspora) of the Jews was as represented on this occasion. Jews were everywhere, these “Jews among the nations” (Acts 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. Jews and proselytes These last from προσερχομαι — proserchomai to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (Studies in Pharisaism and the Gospels, p. 38). Many remained uncircumcised and were called proselytes of the gate. [source]
Acts 5:26 Lest they be stoned [μη λιταστωσιν]
Negative purpose with μη — mē (like ινα μη — hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω — lithazō (from λιτος — lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Acts 2:7 Galileans [Γαλιλαιοι]
There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues “wherein we were born” An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. [source]
Acts 2:14 Lifted up his voice [επηρεν την πωνην αυτου]
This phrase only in Luke in the N.T. (Luke 11:29; Acts 2:14; Acts 14:11; Acts 22:22), but is common in the old writers. First aorist active indicative of επαιρω — epairō The large crowd and the confusion of tongues demanded loud speaking. “This most solemn, earnest, yet sober speech” (Bengel). Codex Bezae adds “first” after “voice.” Peter did it to win and hold attention. Give ear unto my words (ενωτισαστε τα ρηματα μου — enōtisasthe ta rhēmata mou). Late verb in lxx and only here in the N.T. First aorist middle from ενωτιζομαι — enōtizomai (εν ους — enous ear) to give ear to, receive into the ear. People‘s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked. [source]
Acts 26:14 It is hard for thee to kick against the goad [σκληρον σοι προς κεντρα λακτιζειν]
Genuine here, but not in chapters 9, 22. A common proverb as Aeschylus Ag. 1624: Προς κεντρα μη λακτιζε — Pros kentra mē laktize “It is taken from an ox that being pricked with a goad kicks and receives a severer wound” (Page). Cf. the parables of Jesus (Matthew 13:35). Blass observes that Paul‘s mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22 because of the culture of this audience. Κεντρον — Kentron means either sting as of bees (II Macc. Acts 14:19) and so of death (1 Corinthians 15:55) or an iron goad in the ploughman‘s hand as here (the only two N.T. examples). Note plural here (goads) and λακτιζειν — laktizein is present active infinitive so that the idea is “to keep on kicking against goads.” This old verb means to kick with the heel (adverb λαχ — lax with the heel), but only here in the N.T. There is a papyrus example of kicking (λακτιζω — laktizō) with the feet against the door. [source]
Acts 27:7 Many days [εν ικαναις ημεραις]
See note on Luke 7:6 for hikanos Literally, “in considerable days.” With difficulty (ικανος — molis). Used in old Greek, like μολος — mogis (Luke 9:39) from μολος — molos toil (See note on Acts 14:18). Over against Cnidus “Down along Cnidus.” A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. The wind not further suffering us (μη προσεωντος ημας του ανεμου — mē proseōntos hēmās tou anemou). Genitive absolute with present active participle of προσεαω — proseaō one of the few words still “not found elsewhere” (Thayer). Regular negative μη — mē with participles. They could not go on west as they had been doing since leaving Myra. We sailed under the lee of Crete See note on Acts 27:4. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. Over against Salmone (κατα Σαλμωνην — kata Salmōnēn). Off Cape Salmone, a promontory on the east of the island. [source]
Acts 28:6 That he would have swollen [αυτον μελλειν πιμπρασται]
More exactly, “Expecting him to be about (or that he was about) to swell up.” Πιμπρασται — Pimprasthai is present middle infinitive from πιμπρημι — pimprēmi to blow, to burn, to inflame, to cause to swell. Πρητω — Prēthō to swell, seems connected and both use the επρησα — aorist eprēsa Our word “inflammation” likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. Or fallen down dead η καταπιπτειν απνω νεκρον — suddenly (επι πολυ δε αυτων προσδοκωντων — ē katapiptein aphnō nekron). Rather, “or was about to fall down dead suddenly.” The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. But when they were long in expectation (μηδεν ατοπον εις αυτον γινομενον — epi polu de autōn prosdokōntōn). Genitive absolute. “But while they were expecting for much time.” -DIVIDER-
Nothing amiss come to him (Μηδεν — mēden atopon eis auton ginomenon). “Nothing out of place coming to him” (present middle participle). τεωρουντων — Mēden the usual negative of the participle and the accusative case the object of μεταβαλομενοι — theōrountōn (genitive absolute). Changed their minds (μεταβαλλω — metabalomenoi). Aorist middle (direct) participle of αυτον ειναι τεον — metaballō old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. -DIVIDER-
That he was a god (auton einai theon). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts 14:11, Acts 14:19). So fickle is popular favour. [source]

Acts 4:36 Barnabas [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]
Romans 3:25 For the remission of sins that are past [διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων]
Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ. [source]
Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Isaiah 1:11-18. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Psalm 40:6-101 of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; 1711704812_49; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Numbers 35:33; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

Romans 15:24 Filled [ἐμπλησθῶ]
Lit., filled full: satiated. Compare Acts 14:17; Luke 1:53. Rev., satisfied. [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
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Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
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2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 3:2-3. -DIVIDER-
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3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 9:7. -DIVIDER-
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4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
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It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
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It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
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[source]

Romans 3:25 Done aforetime [προγεγονοτων]
Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 3:25 A propitiation [ιλαστηριον]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον — Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι — dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 3:25 To show his righteousness [εις ενδειχιν της δικαιοσυνης αυτου]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 5:7 Scarcely [μολις]
Common adverb from μολος — molos toil. See note on Acts 14:18. As between δικαιος — dikaios righteous, and αγατος — agathos good, Lightfoot notes “all the difference in the world” which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the δικαιος — dikaios man being “absolutely without sympathy” while the αγατος — agathos man “is beneficent and kind.” [source]
1 Corinthians 9:21 To them that are without law [τοις ανομοις]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου — mē ōn anomos theouτεου — all' ennomos Christou). The genitive case of Χριστου — theou and ανομος — Christou (specifying case) comes out better thus, for it seems unusual with εννομος — anomos and ennomos both old and regular adjectives. [source]
2 Corinthians 11:25 Stoned []
At Lystra, Acts 14:19. [source]
2 Corinthians 10:10 His bodily presence [βαρειαι και ισχυραι]
This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs). [source]
2 Corinthians 10:10 Weighty and strong [πησιν]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι — hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος — exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Galatians 3:4 Did ye suffer? [επατετε]
Second aorist active indicative of πασχω — paschō to experience good or ill. But alone, as here, it often means to suffer ill In North Galatia we have no record of persecutions, but we do have records for South Galatia (Acts 14:2, Acts 14:5, Acts 14:19, Acts 14:22). [source]
Galatians 4:14 As an angel of God [ως αγγελον τεου]
In spite of his illness and repulsive appearance, whatever it was. Not a mere “messenger” of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts 14:12.). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium. [source]
Galatians 4:14 Nor rejected [ουδε εχεπτυσατε]
First aorist active indicative of εκπτυω — ekptuō old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (Primitive Christianity, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. As an angel of God (ως αγγελον τεου — hōs aggelon theou), as Christ Jesus (ως Χριστον Ιησουν — hōs Christon Iēsoun). In spite of his illness and repulsive appearance, whatever it was. Not a mere “messenger” of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts 14:12.). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium. [source]
Colossians 1:6 Is bearing fruit [εστιν καρποπορουμενον]
Periphrastic present middle indicative of the old compound καρποπορεω — karpophoreō from καρποπορος — karpophoros (Acts 14:17) and that from καρπος — karpos and περω — pherō The periphrastic present emphasizes the continuity of the process. See the active participle καρποπορουντες — karpophorountes in Colossians 1:10. Increasing (αυχανομενον — auxanomenon). Periphrastic present middle of αυχανω — auxanō Repeated in Colossians 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). Ye heard and knew Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω — epiginōskō to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics. [source]
1 Thessalonians 1:9 Ye turned unto God [ἐπεστρέψατε πρὸς τὸν Θεὸν]
Comp. Acts 14:15. The exact phrase only here. The verb is common in lxx, with both κύριον Lordand θεὸν GodIdolsSee on 1 Corinthians 8:3. The word would indicate that the majority of the converts were heathen and not Jews. [source]
1 Thessalonians 1:9 From idols [απο των ειδολων]
Old word from ειδος — eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος — alēthinos not αλητης — alēthēs). [source]
1 Thessalonians 1:9 to turn from these vain things to the living God [απο τουτων των ματαιων επιστρεπειν επι τεον ζωντα]
No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος — alēthinos not αλητης — alēthēs). [source]
1 Thessalonians 1:1 The church [ἐκκλησίᾳ]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
1 Thessalonians 1:9 Report [απαγγελλουσιν]
Linear present active indicative, keep on reporting. What manner of entering in (οποιαν εισοδον — hopoian eisodon). What sort of entrance, qualitative relative in an indirect question. We had Second aorist active (ingressive) indicative of the common verb εχω — echō And how (και πως — kai pōs). Here the interrogative adverb πως — pōs in this part of the indirect question. This part about “them” (you) as the first part about Paul. The verb επιστρεπω — epistrephō is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Galatians 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. From idols Old word from ειδος — eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος — alēthinos not αλητης — alēthēs). [source]
1 Thessalonians 1:9 We had [εσχομεν]
Second aorist active (ingressive) indicative of the common verb εχω — echō And how (και πως — kai pōs). Here the interrogative adverb πως — pōs in this part of the indirect question. This part about “them” (you) as the first part about Paul. The verb επιστρεπω — epistrephō is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Galatians 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. From idols Old word from ειδος — eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος — alēthinos not αλητης — alēthēs). [source]
1 Thessalonians 1:9 to serve a living and true God [δουλευειν τεωι ζωντι και αλητινωι]
No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος — alēthinos not αλητης — alēthēs). [source]
1 Thessalonians 2:6 Neither from you nor from others [ουτε απ υμων ουτε απ αλλων]
He widens the negation to include those outside of the church circles and changes the preposition from εχ — ex (out of) to απο — apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι — dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
1 Thessalonians 2:6 When we might have been burdensome, as apostles of Christ [δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι]
Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
1 Timothy 6:18 Do good [ἀγαθοεργεῖν]
In this uncontracted form, N.T.oolxx, oClass. Comp. Acts 14:17. The usual word is ἀγαθοποιεῖν , see Mark 3:4; Luke 6:9, Luke 6:33, Luke 6:35; 1 Peter 2:15. oP. who has ἐργάζεσθαι τὸ ἀγαθὸν towork that which is good, Romans 2:10; Galatians 6:10; Ephesians 4:28. [source]
1 Timothy 6:18 That they do good [αγατοεργειν]
Late word (αγατος — agathos εργω — ergō), in N.T. only here and Acts 14:17. [source]
2 Timothy 3:11 Antioch, Iconium, Lystra []
See Acts 13:50; Acts 14:2ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1, Acts 16:2. Antioch is mentioned by Paul, Galatians 2:11. Iconium and Lystra nowhere in his letters. [source]
2 Timothy 1:3 From my forefathers [ἀπὸ προγόνων]
Πρόγονος , PastoSee on 1 Timothy 5:4. The phrase N.T.oFor the thought, comp. Acts 14:14; Philemon 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, Galatians 1:13, Galatians 1:14. [source]
Philemon 1:1 Philemon []
An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary. [source]
Hebrews 4:4 Did rest from all his works [κατέπαυσεν - ἀπὸ πάντων τῶν ἔργων αὐτοῦ]
The verb only in Hebrews and Acts 14:18. Works, plural, following lxx. The Hebrew has work. [source]
Hebrews 11:37 They were stoned [ἐλιθάσθησαν]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
Hebrews 12:13 Make straight paths for your feet [τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν]
After the lxx of Proverbs 4:26. The corresponding Hebrew means to tear, to cut into: hence to cut through as a path; to make firm or plain. Ὁρθός N.T. Only here and Acts 14:10; commonly straight or upright, but also right, safe, happy. Comp. Proverbs 8:6; Proverbs 15:14; Proverbs 21:8. here, not in the sense of straight as distinguished from crooked, but more generally, right, plain, by implication even or smooth. Τροχιά N.T.ois literally a wheel-track ( τροχός awheel ). Very rare in profane Greek. Τοῖς ποσὶν ὑμῶν “for your feet,” not with. That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so that there be no stumbling and laming. [source]
Hebrews 4:3 Do enter [εισερχομετα]
Emphatic futuristic present middle indicative of εισερχομαι — eiserchomai We are sure to enter in, we who believe. He hath said Perfect active indicative for the permanent value of God‘s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9, Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalm 95:1-11. Although the works were finished Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). From the foundation of the world Καταβολη — Katabolē late word from καταβαλλω — kataballō usually laying the foundation of a house in the literal sense. In the N.T. usually with απο — apo (Matthew 25:44) or προ — pro (John 17:24) about the foundation of the world. [source]
James 5:17 A man [ἄνθρωπος]
The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Acts 14:15. [source]
James 5:17 Of like passions [ὁμοιοπαθὴς]
Only here and Acts 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text. [source]
James 5:7 The early and latter rain [προμος]
The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
James 5:17 Of like passions with us [ομοιοπατης ημιν]
Associative-instrumental case ημιν — hēmin as with ομοιος — homoios This old compound adjective (ομοιοσ πασχω — homoiosπροσευχηι προσηυχατο — paschō), suffering the like with another, in N.T. only here and Acts 14:15. [source]
James 5:18 Gave rain [υετον εδωκεν]
This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Acts 14:17 instead of εβρεχεν — ebrexen of James 5:17. υετον — Hueton is old word for rain (from υω — huō to rain), genuine here, but not in James 5:7. [source]
James 5:7 Until the coming of the Lord [ο γεωργος]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω — ho geōrgos). The worker in the ground (εκδεχεται — gēεκδεχομαι — ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
James 5:7 Waiteth for [τιμιον]
Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
James 5:7 Being patient over it [εως λαβηι]
Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
1 Peter 4:18 And if the righteous is scarcely saved [και ει ο δικαιος μολις σωζεται]
First-class condition again with ει — ei and present passive indicative of σωζω — sōzō Quotation from Proverbs 11:31. See 1 Peter 3:12, 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philemon 3:9; Revelation 7:14). For μολις — molis see Acts 14:18 and for ασεβης — asebēs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5. [source]
Revelation 14:7 The hour is come [η ωρα ηλτεν]
Second aorist (prophetic use) active indicative of ερχομαι — erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε — proskunēsate). First aorist active imperative of προσκυνεω — proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Revelation 14:7 Worship [προσκυνησατε]
First aorist active imperative of προσκυνεω — proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Revelation 21:12 Having a wall great and high [εχουσα τειχος μεγα και υπσηλον]
John returns, after the parenthesis in Revelation 21:11, to the structure in Revelation 21:10, only to use the accusative εχουσαν — echousan as before to agree with πολιν — polin but the nominative εχουσα — echousa as again with “twelve gates” Πυλων — Pulōn is an old word (from πυλη — pulē gate) for a large gate as in Luke 16:20 and six times in Rev for the gate tower of a city wall (Revelation 21:12, Revelation 21:13, Revelation 21:15, Revelation 21:21, Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31. for these twelve gates, one for each tribe (cf. Revelation 7:1-8). [source]
Revelation 14:7 Fear God [ποβητητε τον τεον]
First aorist passive (deponent) imperative of ποβεομαι — phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).Give him glory (δοτε αυτωι δοχαν — dote autōi doxan). Second aorist active indicative of διδωμι — didōmi For the phrase see Revelation 11:13.The hour is come Second aorist (prophetic use) active indicative of ερχομαι — erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε — proskunēsate). First aorist active imperative of προσκυνεω — proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]

What do the individual words in Acts 14:1 mean?

It came to pass now in Iconium according to the same entered they into the synagogue of the Jews and spoke so that believed of Jewish both Greeks a great number
Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι Ἰουδαίων τε Ἑλλήνων πολὺ πλῆθος

Ἐγένετο  It  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἰκονίῳ  Iconium 
Parse: Noun, Dative Neuter Singular
Root: Ἰκόνιον  
Sense: a famous city of Asia Minor, which was the capital of Lycaonia.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
αὐτὸ  same 
Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
εἰσελθεῖν  entered 
Parse: Verb, Aorist Infinitive Active
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
συναγωγὴν  synagogue 
Parse: Noun, Accusative Feminine Singular
Root: συναγωγή  
Sense: a bringing together, gathering (as of fruits), a contracting.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαίων  Jews 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
λαλῆσαι  spoke 
Parse: Verb, Aorist Infinitive Active
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
ὥστε  that 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
πιστεῦσαι  believed 
Parse: Verb, Aorist Infinitive Active
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Ἰουδαίων  of  Jewish 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
Ἑλλήνων  Greeks 
Parse: Noun, Genitive Masculine Plural
Root: Ἕλλην  
Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies.
πολὺ  a  great 
Parse: Adjective, Accusative Neuter Singular
Root: πολύς  
Sense: many, much, large.
πλῆθος  number 
Parse: Noun, Accusative Neuter Singular
Root: πλῆθος  
Sense: a multitude.