KJV: And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
YLT: on the sabbath-day also we went forth outside of the city, by a river, where there used to be prayer, and having sat down, we were speaking to the women who came together,
Darby: And on the sabbath day we went outside the gate by the river, where it was the custom for prayer to be, and we sat down and spoke to the women who had assembled.
ASV: And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.
Τῇ | On the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
ἡμέρᾳ | day |
Parse: Noun, Dative Feminine Singular 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. |
|
τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
σαββάτων | Sabbaths |
Parse: Noun, Genitive Neuter Plural Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
|
ἐξήλθομεν | we went forth |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
|
ἔξω | outside |
Parse: Preposition Root: ἔξω Sense: without, out of doors. |
|
πύλης | city gate |
Parse: Noun, Genitive Feminine Singular Root: πύλη Sense: a gate. |
|
ποταμὸν | a river |
Parse: Noun, Accusative Masculine Singular Root: ποταμός Sense: a stream, a river. |
|
οὗ | where |
Parse: Adverb Root: οὗ Sense: where. |
|
ἐνομίζομεν | was customary |
Parse: Verb, Imperfect Indicative Active, 1st Person Plural Root: νομίζω Sense: to hold by custom or usage, own as a custom or usage, to follow a custom or usage. |
|
προσευχὴν | [a place of] prayer |
Parse: Noun, Accusative Feminine Singular Root: προσευχή Sense: prayer addressed to God. |
|
εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
καθίσαντες | having sat down |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: καθίζω Sense: to make to sit down. |
|
ἐλαλοῦμεν | we began speaking |
Parse: Verb, Imperfect Indicative Active, 1st Person Plural Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
|
ταῖς | to the |
Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
συνελθούσαις | having gathered |
Parse: Verb, Aorist Participle Active, Dative Feminine Plural Root: συνέρχομαι Sense: to come together. |
|
γυναιξίν | women |
Parse: Noun, Dative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
Greek Commentary for Acts 16:13
The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but “without the gates” Infinitive with accusative of general reference in indirect discourse. Προσευχη Proseuchē is common in the lxx and the N.T. for the act of prayer as in Acts 2:42 then for a place of prayer either a synagogue (III Macc. Acts 7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, Jewish People, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (Bible Studies, p. 222) quotes an Egyptian inscription of the third century b.c. with this sense of the word and one from Panticapaeum on the Black Sea of the first century a.d. (Light from the Ancient East, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish προσευχα proseucha Josephus (Ant. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews “to make their prayers The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke‘s story of the activities of women in Philippi, Thessalonica, Berea. [source]
Having taken our seats (aorist active participle of κατιζω kathizō) we began to speak or preach (inchoative imperfect of λαλεω laleō often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke‘s use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker. [source]
The best texts read τύλης ,the gate. [source]
Probably the Gangas or Gangites. [source]
The best texts read ἐνομίζομεν προσευχὴν , where we supposed there was a place of prayer. The number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseuchaor praying-place, a slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship. [source]
Reverse Greek Commentary Search for Acts 16:13
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Periphrastic imperfect active. Here alone in the N.T., but common in the lxx and in late Greek writers. Medical writers used it of whole night vigils.In prayer to God (εν τηι προσευχηι του τεου en tēi proseuchēi tou theou). Objective genitive του τεου tou theou This phrase occurs nowhere else. Προσευχη Proseuchē does not mean “place of prayer” or synagogue as in Acts 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father‘s guidance now in the choice of the Apostles in the morning. [source]
Objective genitive του τεου tou theou This phrase occurs nowhere else. Προσευχη Proseuchē does not mean “place of prayer” or synagogue as in Acts 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father‘s guidance now in the choice of the Apostles in the morning. [source]
Associated with Paul as in the introductions to 2Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Phlippians 2:19. His only part in this letter is his name in the salutation, and in Phlippians 2:19. [source]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
“The test” as of metals (2 Corinthians 2:9; 2 Corinthians 9:13). Three times they had seen Timothy (Acts 16:13; Acts 19:22; Acts 20:3.). [source]
The more general term, and limited to prayer to God; while δέησις petitionaryprayer, supplication, may be addressed to man. Paul alone associates the two words. See Philemon 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts 16:13, Acts 16:16. It signified either a synagogue, or an open praying-place outside of a city. [source]