The Meaning of Acts 16:2 Explained

Acts 16:2

KJV: Which was well reported of by the brethren that were at Lystra and Iconium.

YLT: who was well testified to by the brethren in Lystra and Iconium;

Darby: who had a good testimony of the brethren in Lystra and Iconium.

ASV: The same was well reported of by the brethren that were at Lystra and Iconium.

KJV Reverse Interlinear

Which  was well reported  of by  the brethren  that were at  Lystra  and  Iconium. 

What does Acts 16:2 Mean?

Context Summary

Acts 16:1-13 - Guided To New Fields
Paul had a wonderful influence over young men. Timothy, Titus, and Mark bore his impress. When circumcision was insisted upon, as in the previous chapter, no one opposed it more stoutly than Paul; when it conciliated Jewish prejudice, he was quite willing to concede it, since in itself it was a matter of perfect indifference. As the stoning of Stephen was the first step toward winning Paul, so his own stoning at Lystra on the former occasion, as we have noted, probably gave him Timothy.
Our path through life will often be indicated by the fact that the doors which lead off the straight track are barred and bolted, so that we have no option save to go on. Paul was blocked first on the left, that he should not go into the province of Asia; then on the right, that he should not go into Bithynia. Finally he reached Troas, and stood face to face with the ocean that lay between him and Europe.
Here he had a vision which made a deep impression upon him. He saw a man of Macedonia standing in an attitude of entreaty and saying, Come over into Macedonia and help us. Note that word, concluding, Acts 16:10. God often leaves us to infer our course. He does not ignore His own great gift of reason. [source]

Chapter Summary: Acts 16

1  Paul and Silas are Joined by Timothy,
7  and being called by the Spirit from one country to another,
14  convert Lydia,
16  and cast out a spirit of divination;
19  for which cause they are whipped and imprisoned
25  The prison doors are opened
31  The jailor is converted,
35  and they are delivered

Greek Commentary for Acts 16:2

Was well reported of [εμαρτυρειτο]
Imperfect passive. It was a continuous witness that was borne the young disciple both in his home town of Lystra and in Derbe. Already he had so borne himself that his gifts and graces for the ministry were recognized. It is a wise precaution that the approval of the local church is necessary for the licensing and the ordaining of a preacher. If God has called a man for the work signs of it will be manifest to others. [source]

Reverse Greek Commentary Search for Acts 16:2

Matthew 11:2 John heard in the prison [ο δε Ιωανης ακουσας εν τωι δεσμωτηριωι]
Probably (Luke 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts 5:21, Acts 5:23; Acts 16:26). See note on Matthew 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John‘s disciples had access to him. So he sent word by (δια — dia not δυο — duo as in Luke 7:19) them to Jesus. [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 18:39 To be brought unto [ἀχθῆναι πρὸς]
Used by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb προσάγω , which was a common medical term for bringing the sick to a physician, both in that and in other senses. See Luke 9:41; Acts 16:20; Acts 27:27. [source]
Luke 10:30 Wounded [πληγὰς ἐπιθέντες]
Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See Luke 12:48; Acts 16:23. It has the metaphorical sense of plagues in Revelation 15:1, Revelation 15:6, Revelation 15:8, etc. [source]
Luke 10:30 Stripped [εκδυσαντες]
Of his clothing as well as of his money, the meanest sort of robbers.Beat him (πληγας επιτεντες — plēgas epithentes). Second aorist active participle of επιτιτημι — epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας — plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.”Half-dead Late word from ημι — hēmi half, and τνησκω — thnēskō to die. Only here in the N.T. Vivid picture of the robbery. [source]
Luke 10:30 Was going down [κατεβαινεν]
Imperfect active describing the journey.Fell among robbers (ληισταις περιεπεσεν — lēistais periepesen). Second aorist ingressive active indicative of περιπιπτω — peripiptō old verb with associative instrumental case, to fall among and to be encompassed by (περι — peri around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this “red and bloody way.” These were bandits, not petty thieves.Stripped Of his clothing as well as of his money, the meanest sort of robbers.Beat him (πληγας επιτεντες — plēgas epithentes). Second aorist active participle of επιτιτημι — epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας — plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.”Half-dead Late word from ημι — hēmi half, and τνησκω — thnēskō to die. Only here in the N.T. Vivid picture of the robbery. [source]
Luke 10:30 Beat him [πληγας επιτεντες]
Second aorist active participle of επιτιτημι — epitithēmi a common verb. Literally, “placing strokes or blows” (πληγας — plēgas plagues) upon him. See Luke 12:48; Acts 16:23; and Revelation 15:1, Revelation 15:6, and Revelation 15:8 for “plagues.” [source]
Acts 24:14 God of my fathers [τῷ πατρώῳ Θεῷ]
A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the πατρῷος (ancestral god) of Athens. Socrates is asked (Plato, “Euthydemus,” 302), “Have you an ancestral Zeus ( Ζεὺς πατρῷος )?” So, frequently, in the classics. Similarly, the Roman phrase, Di patrii, “the gods of the forefathers. ” On the Roman reverence for the ancestral religion, see note on Acts 16:21. The Roman's own sentiment would prepare him to respect Paul's. [source]
Acts 16:12 A colony [κολωνία]
Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. “The municipal cities insensibly equalled the rank and splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had been received into, the bosom of Rome” (Gibbon, “Decline and Fall”). The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinusor stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving any new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveller heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates, named Duumviri, who took pride in calling themselves by the Roman title of praetors (see on Acts 16:20). -DIVIDER-
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[source]

Acts 11:28 Should be [μελλειν εσεσται]
Μελλω — Mellō occurs either with the present infinitive (Acts 16:27), the aorist infinitive (Acts 12:6), or the future as here and Acts 24:15; Acts 27:10. Over all the world (επ ολην την οικουμενην — eph' holēn tēn oikoumenēn). Over all the inhabited earth (γην — gēn understood). Probably a common hyperbole for the Roman empire as in Luke 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine. In the days of Claudius He was Roman Emperor a.d. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero. [source]
Acts 14:8 At Lystra [εν Λυστροις]
Neuter plural as in Acts 16:2; 2 Timothy 3:11 while feminine singular in Acts 14:6, Acts 14:21; Acts 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (Acts 13:8-18) shows how they got a real hearing among these rude heathen. [source]
Acts 16:21 Customs which it is not lawful for us to receive, or to observe, being Romans [ετη α ουκ εστιν ημιν παραδεχεσται ουδε ποιειν ωμαιοις ουσιν]
Note the sharp contrast between “being Jews” in Acts 16:20 and “being Romans” here. This pose of patriotism is all sound and fury. It is love of money that moves these “masters” far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a religio licita in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (Acts 18:15), but only if a breach of the peace was made (εκταρασσουσιν ημων την πολιν — ektarassousin hēmōn tēn polin) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of “unlawful customs” by the masters who are silent about their real ground of grievance against Paul and Silas. Ετος — Ethos (kin to ητος — ēthos 1 Corinthians 15:33) is from ετω — ethō to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety. [source]
Acts 16:23 Many stripes [πολλας πληγας]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας — plēgas (from πλησσω — plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι — tōi desmophulaki). Late word (δεσμοσ πυλαχ — desmosαρχιδεσμοπυλαχ — phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν — archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
Acts 16:33 Washed their stripes [ελουσεν απο των πληγων]
Deissmann (Bible Studies, p. 227) cites an inscription of Pergamum with this very construction of απο — apo and the ablative, to wash off, though it is an old verb. This first aorist active indicative of λουω — louō to bathe, succinctly shows what the jailor did to remove the stains left by the rods of the lictors (Acts 16:22). Νιπτω — Niptō was used for washing parts of the body. [source]
Acts 17:13 Was proclaimed [κατηγγελη]
Second aorist passive indicative of καταγγελλω — kataggellō common late verb as in Acts 16:21. [source]
Acts 18:12 Rose up [κατεπεστησαν]
Second aorist active of κατεπιστημι — kaṫepḣistēmi intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand See Acts 12:21. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (συνεπεστη — sunepestē Acts 16:22). The new proconsul was a good chance also (Acts 25:2). So for the second time Paul faces a Roman proconsul (Sergius Paulus, Acts 13:7) though under very different circumstances. [source]
Acts 2:2 Suddenly [απνω]
Old adverb, but in the N.T. only in Acts (Acts 2:2; Acts 16:26; Acts 28:6). Kin to εχαιπνης — exaiphnēs (Acts 22:6). [source]
Acts 4:31 The place was shaken [εσαλευτη ο τοπος]
By an earthquake most likely as in Acts 16:26, but none the less a token of God‘s presence and power (Psalm 114:7; Isaiah 2:19, Isaiah 2:21; Hebrews 12:26.). [source]
Acts 18:13 Contrary to the law [παρα τον νομον]
They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (Acts 16:21) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a religio licita and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used αναπειτει — anapeithei means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do. [source]
Acts 27:40 They left them in the sea [ειων εις την ταλασσαν]
Imperfect active of εαω — eaō either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea. At the same time loosing the bands of the rudders (αμα ανεντες τας ζευκτηριας των πηδαλιων — hama anentes tas zeuktērias tōn pēdaliōn). On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. Hoisting up the foresail to the wind Supply αυραι — aurāi (breeze) after πνεουσηι — pneousēi (blowing). It is not clear what “sail” is meant by “αρτεμωνα — artemōna No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains ςελο προρα συο — velo prora suo by artemone solo. Hence “foresail” is probably correct. They made for the beach (κατειχον εις τον αιγιαλον — kateichon eis ton aigialon). Imperfect active of κατεχω — katechō to hold down, perhaps inchoative. “They began to hold the ship steadily for the beach.” [source]
Acts 27:40 At the same time loosing the bands of the rudders [αμα ανεντες τας ζευκτηριας των πηδαλιων]
On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. [source]
Romans 1:8 Is proclaimed [καταγγέλλεται]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER-
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Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]

2 Corinthians 6:5 Watchings [ἀγρυπνίαις]
Only here and 2 Corinthians 11:27. See on the kindred verb, Mark 13:33. For the historical facts, see Acts 16:25; Acts 20:7-11, Acts 20:31; 2 Thessalonians 3:8. [source]
2 Corinthians 11:23 Stripes above measure [ὑπερβαλλόντως]
This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, Acts 16:23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deuteronomy 25:3permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deuteronomy 28:58, Deuteronomy 28:59; Deuteronomy 29:9; Acts href="/desk/?q=ac+16:37&sr=1">Acts 16:37), and from well-known instances of the scourging of even senators under the Empire. [source]
2 Corinthians 11:25 Thrice was I beaten with rods [τρις ερραβδιστην]
Roman (Gentile) punishment. It was forbidden to Roman citizens by the Lex Porcia, but Paul endured it in Philippi (Acts 16:23, Acts 16:37), the only one of the three named in Acts. First aorist passive of ραβδιζω — rabdizō from ραβδος — rabdos rod, Koiné{[28928]}š word, in N.T. only here and Acts 16:22 which see. [source]
2 Corinthians 6:5 In stripes [εν πληγαις]
In blows, wounds (Luke 10:30; Luke 12:48; Acts 16:23, Acts 16:33). Our plague. [source]
Galatians 3:13 Upon a tree [ἐπὶ ξύλου]
Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]
Philippians 1:4 With joy [μετα χαρας]
Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Acts 16:25). [source]
Colossians 1:24 Now I rejoice [νυν χαιρομεν]
This is not a new note for Paul. See him in jail in Philippi (Acts 16:25) and in 2 Corinthians 11:16-33; Romans 5:3; Philemon 2:18. [source]
1 Thessalonians 1:1 Timothy []
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 1:1 Silvanus []
The Silas of the Acts, where alone the form Σίλας occurs. By Paul always Σιλουανός , of which Σίλας is a contraction, as Λουκᾶς from Λουκανός . Similar contractions occur in Class., as Ἁλεξᾶς for Ἁλέξανδρος for Ἁλέξανδρος , and that for Ἁρτεμίδωρος . Silas first appears in Acts 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Acts 16:20), and was, like Paul, a Roman citizen (Acts 16:37, Acts 16:38). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1 Peter 5:12. [source]
1 Thessalonians 4:2 What charge [τινας παραγγελιας]
Plural, charges or precepts, command (Acts 16:24), prohibition (Acts 5:28), right living (1 Timothy 1:5). Military term in Xenophon and Polybius. [source]
1 Timothy 1:18 According to the prophecies which went before on thee [κατα τας προαγουσας επι σε προπητειας]
Intransitive use of προαγω — proagō to go before. When Timothy first comes before us (Acts 16:2) “he was testified to” Cognate accusative (στρατειαν — strateian old word from στρατευω — strateuō in N.T. only here and 2 Corinthians 4:4) with στρατευηι — strateuēi (second person singular middle present subjunctive of στρατευω — strateuō old verb chiefly in Paul in N.T., 1 Corinthians 9:7; 2 Corinthians 10:3). As if in defensive armour. [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]
Hebrews 6:19 Which entereth into that within the veil [εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος]
Const. the participle εἰσερχομένην enteringwith anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν “the inner prison,” Acts 16:24. Καταπέτασμα veiloClass. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine. [source]
Hebrews 13:5 I will never leave nor forsake thee [οὐ μή σε ἀνῶ οὐδ ' οὐ μή σε ἐγκαταλίπω]
Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For “never,” rend. “by no means” or “in no wise.” Ἀνῶ from ἀνίημι . In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: “I will in no wise give thee up, or let thee go.” I will not relax my hold on thee. For ἐγκαταλίπω forsakesee on 2 Timothy 4:10. [source]
Hebrews 12:9 And live [καὶ ζήσομεν]
Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. [source]
Hebrews 12:6 Receiveth [παραδέχεται]
Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20; of receiving delegates from a body, Acts 15:4; of adopting or approving customs, Acts 16:21. [source]
Hebrews 12:21 The sight [τὸ φανταζόμενον]
N.T.olxx, Wisd. 6:16; Mark href="/desk/?q=mr+9:6&sr=1">Mark 9:6. Comp. lxx, Deuteronomy 9:19. Ἔντρομος , only Acts 7:32; Acts 16:29. Rare in lxx. [source]
Hebrews 12:21 The sight [τὸ φανταζόμενον]
N.T.olxx, Wisd. 6:16; Mark href="/desk/?q=mr+9:6&sr=1">Mark 9:6. Comp. lxx, Deuteronomy 9:19. Ἔντρομος , only Acts 7:32; Acts 16:29. Rare in lxx. [source]
Hebrews 6:19 Which [ην]
Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19). Both sure and steadfast This anchor of hope will not slip (alpha privative and σπαλλω — sphallō to totter) or lose its grip That which is within the veil The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. [source]
1 John 2:18 Antichrist []
Peculiar to John in the New Testament. The absence of the article shows its currency as a proper name. It may mean one who stands against Christ, or one who stands instead of Christ; just as ἀντιστράτηγος may mean either one who stands in the place of a στρατηγός praetora propraetor (see Introd. to Luke, vol. 1, p. 246, and note on Acts 16:20), or an opposing general. John never uses the word ψευδόχριστος falseChrist (Matthew 24:24; Mark 13:22). While the false Christ is merely a pretender to the Messianic office, the Antichrist “assails Christ by proposing to do or to preserve what he did, while denying Him.” Antichrist, then, is one who opposes Christ in the guise of Christ. Westcott's remark is very important, that John's sense of Antichrist is determined by the full Christian conception of Christ, and not by the Jewish conception of the promised Savior. [source]
Revelation 21:14 Twelve foundations [τεμελιους δωδεκα]
Foundation stones, old adjective (from τεμα — thema from τιτημι — tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους — lithous (stones understood), though often neuter substantive to τεμελιον — themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων — ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον — akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]

What do the individual words in Acts 16:2 mean?

who was well spoken of by the in Lystra and Iconium brothers
ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ Ἰκονίῳ ἀδελφῶν

ἐμαρτυρεῖτο  was  well  spoken  of 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
Λύστροις  Lystra 
Parse: Noun, Dative Neuter Plural
Root: Λύστρα  
Sense: a city in the eastern part of the great plain of Lycaonia.
Ἰκονίῳ  Iconium 
Parse: Noun, Dative Neuter Singular
Root: Ἰκόνιον  
Sense: a famous city of Asia Minor, which was the capital of Lycaonia.
ἀδελφῶν  brothers 
Parse: Noun, Genitive Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.