KJV: And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
YLT: and after certain days, Paul said unto Barnabas, 'Having turned back again, we may look after our brethren, in every city in which we have preached the word of the Lord -- how they are.'
Darby: But after certain days Paul said to Barnabas, Let us return now and visit the brethren in every city where we have announced the word of the Lord, and see how they are getting on.
ASV: And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare.
| Μετὰ | After |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τινας | some |
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Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Βαρνάβαν | Barnabas |
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Parse: Noun, Accusative Masculine Singular Root: Βαρναβᾶς Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| Ἐπιστρέψαντες | Having turned back |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἐπιστρέφω Sense: transitively. |
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| δὴ | indeed |
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Parse: Particle Root: δή Sense: now, then, verily, in truth, really, surely, certainly. |
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| ἐπισκεψώμεθα | let us look after |
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Parse: Verb, Aorist Subjunctive Middle, 1st Person Plural Root: ἐπισκέπτομαι Sense: to look upon or after, to inspect, examine with the eyes. |
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| ἀδελφοὺς | brothers |
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Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| πόλιν | city |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| πᾶσαν | every |
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Parse: Adjective, Accusative Feminine Singular Root: πᾶς Sense: individually. |
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| κατηγγείλαμεν | we have announced |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: καταγγέλλω Sense: to announce, declare, promulgate, make known. |
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| λόγον | word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| ἔχουσιν | they are |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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Greek Commentary for Acts 15:36
Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in Galatians 2:11-21 had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive Note the repeated επι epi There is special point in the use of δη dē (shortened form of ηδη ēdē), now at this juncture of affairs (cf. Acts 13:2). [source]
Indirect question, “how they have it.” The precariousness of the life of new converts in pagan lands is shown in all of Paul‘s Epistles (Furneaux). So he wanted to go city by city (κατα πολιν πασαν kata polin pāsan). [source]
Lit., Having returned, let us now visit. The A. V. omits now. See on Acts 13:2. [source]
Κατά has the force ofcity by city. [source]
Reverse Greek Commentary Search for Acts 15:36
The Greek adds δή , now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare Luke 2:15; Acts 15:36; 1 Corinthians 6:20. [source]
Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man See note on Romans 5:7 for distinction between αγατος agathos and δικαιος dikaios righteous, where αγατος agathos ranks higher than δικαιος dikaios Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God‘s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (Acts 15:36; 41). [source]
Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke 18:12). Note fasting also in the choice of elders for the Mission Churches (Acts 14:23). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. Separate me (απορισατε δη μοι aphorisate dē moi). First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. Whereunto Here εις eis has to be repeated from εις το εργον eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions. [source]
First aorist active imperative of αποριζω aphorizō old verb to mark off boundaries or horizon, used by Paul of his call (Romans 1:1; Galatians 1:15). The Greek has δη dē a shortened form of ηδη ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luke 2:15; Acts 15:36; 1 Corinthians 6:20. Μοι Moi is the ethical dative. As in Acts 13:1 Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. [source]
This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in Acts 15:40. But the “some days” of Acts 15:36 afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission. [source]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. [source]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
First aorist active participle of επιστρεπω epistrephō from which also επεστρεπσα epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας hepta luchnias chrusas). See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]