The Meaning of Acts 18:24 Explained

Acts 18:24

KJV: And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

YLT: And a certain Jew, Apollos by name, an Alexandrian by birth, a man of eloquence, being mighty in the Writings, came to Ephesus,

Darby: But a certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, who was mighty in the scriptures, arrived at Ephesus.

ASV: Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures.

KJV Reverse Interlinear

And  a certain  Jew  named  Apollos,  born  at Alexandria,  an eloquent  man,  [and] mighty  in  the scriptures,  came  to  Ephesus. 

What does Acts 18:24 Mean?

Context Summary

Acts 18:18-28 - New Helpers In The Gospel
In unimportant matters Paul was still amenable to Hebrew customs and rites, Acts 18:18. Probably he desired to conciliate his Judaizing opponents so far as he could without surrendering vital principles. He took his new-found friends with him to Ephesus. Though none of them realized it, there was important work awaiting them in that mighty city. The plans of Apostles, and of ordinary travelers as well, must be subordinated to the divine will. See 1 Corinthians 4:19; James 4:15.
Apollos combined the eloquence of the Greek with the religious instinct of the Jew. A student from the great university at Alexandria, a convert to the gospel, deeply conversant with the Old Testament, gifted with marvelous eloquence, he was a strong ally of the Christian forces of his age. But he needed to know of the death, resurrection, and ascended power of Christ, and to experience the Pentecostal gift. Into all these he was led by Aquila and Priscilla. How wonderful is that holy wisdom which the Spirit of God gives to simple and humble believers, so that they can become teachers of men who are intellectually their superiors! [source]

Chapter Summary: Acts 18

1  Paul labors with his hands, and preaches at Corinth to the Gentiles
9  The Lord encourages him in a vision
12  He is accused before Gallio the deputy, but is dismissed
18  Afterwards passing from city to city, he strengthens the disciples
24  Apollos, being instructed by Aquila and Priscilla, preaches Christ boldly

Greek Commentary for Acts 18:24

Apollos [Απολλως]
Genitive ω — ̇ō Attic second declension. Probably a contraction of Απολλονιος — Apollonios as D has it here. [source]
An Alexandrian [Αλεχανδρευς]
Alexander the Great founded this city b.c. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. A learned man (ανηρ λογιος — anēr logios). Or eloquent, as the word can mean either a man of words (like one “wordy,” verbose) or a man of ideas, since λογος — logos was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people‘s ideas. Mighty in the Scriptures Being powerful (δυνατος — dunatos verbal of δυναμαι — dunamai and same root as δυναμις — dunamis dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school. [source]
A learned man [ανηρ λογιος]
Or eloquent, as the word can mean either a man of words (like one “wordy,” verbose) or a man of ideas, since λογος — logos was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people‘s ideas. [source]
Mighty in the Scriptures [δυνατος ων εν ταις γραπαις]
Being powerful (δυνατος — dunatos verbal of δυναμαι — dunamai and same root as δυναμις — dunamis dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school. [source]
Eloquent [λόγιος]
Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]

Reverse Greek Commentary Search for Acts 18:24

Acts 18:28 Confuted [διακατηλεγχετο]
Imperfect middle of the double compound verb διακατελεγχομαι — diȧkaṫelegchomai to confute with rivalry in a contest, here alone. The old Greek has διελεγχω — dielegchō to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. Publicly (δημοσιαι — dēmosiāi). See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. Shewing Present active participle of επιδεικνυμι — epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων — dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Acts 18:28 Shewing [επιδεικνυς]
Present active participle of επιδεικνυμι — epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων — dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Acts 18:28 By the Scriptures [δια των γραπων]
In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). [source]
Acts 7:22 Mighty in his words and works [δυνατος εν λογοις και εργοις αυτου]
The same phrase used of Jesus in Luke 24:19. The adjective δυνατος — dunatos is employed of Apollos as an interpreter of the Scriptures (Acts 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus 4:10), but his words like his deeds carried weight and power. [source]
Romans 4:21 Able [δυνατός]
The sense is stronger: mighty; compare Luke 1:49; Luke 24:19; Acts 18:24; 2 Corinthians 10:4; Revelation 6:15. [source]
Romans 3:2 The oracles of God [τα λογια του τεου]
In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
1 Corinthians 1:12 Now this I mean [λεγω δε τουτο]
Explanatory use of λεγω — legō Each has his party leader. Απολλω — Apollō is genitive of Απολλως — Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς — Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα — Cēphā is the genitive of Χηπας — Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος — Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
1 Corinthians 3:6 Apollos watered [Απολλως εποτισεν]
Apollos irrigated the church there as is seen in Acts 18:24-19:1. Another aorist tense as in 1 Corinthians 3:2. But God gave the increase (αλλα ο τεος ηυχανεν — alla ho theos ēuxanen). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, Corinthians-labourers with God in God‘s field (1 Corinthians 3:9). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors. [source]
Titus 3:13 Apollos [Απολλων]
Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον — propempson). First aorist active imperative of προπεμπω — propempō old verb, to send on ahead (1 Corinthians 16:6, 1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα — hina and present (or second aorist λιπηι — lipēi some MSS.) subjunctive of λειπω — leipō old verb to leave, to remain, to lack. With dative case here (αυτοις — autois). [source]
Revelation 2:1 In Ephesus [εν Επεσωι]
Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts 19:35), the home of the magic arts (Ephesian letters, Acts 19:19) and of the mystery-cults, place of Paul‘s three years‘ stay (Acts 19:1-10; 20:17-38), where Aquila and Priscilla and Apollos laboured (Acts 18:24-28), where Timothy wrought (1 Tim. and 2 Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts 19:38), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (Letters to the Seven Churches, p. 210) calls it “the City of Change.” [source]

What do the individual words in Acts 18:24 mean?

A Jew now certain Apollos named of Alexandria - a native a man eloquent came to Ephesus mighty being in the Scriptures
Ἰουδαῖος δέ τις Ἀπολλῶς ὀνόματι Ἀλεξανδρεὺς τῷ γένει ἀνὴρ λόγιος κατήντησεν εἰς Ἔφεσον δυνατὸς ὢν ἐν ταῖς γραφαῖς

Ἰουδαῖος  A  Jew 
Parse: Adjective, Nominative Masculine Singular
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
δέ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τις  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
Ἀπολλῶς  Apollos 
Parse: Noun, Nominative Masculine Singular
Root: Ἀπολλῶς  
Sense: a learned Jew from Alexandria and mighty in the scriptures who became a Christian and a teacher of Christianity.
ὀνόματι  named 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Ἀλεξανδρεὺς  of  Alexandria 
Parse: Noun, Nominative Masculine Singular
Root: Ἀλεξανδρεύς  
Sense: a native or resident of Alexandria in Egypt.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
γένει  a  native 
Parse: Noun, Dative Neuter Singular
Root: γένος  
Sense: race.
ἀνὴρ  a  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
λόγιος  eloquent 
Parse: Adjective, Nominative Masculine Singular
Root: λόγιος  
Sense: learned, a man of letters, skilled in literature and the arts, esp.
κατήντησεν  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: καταντάω  
Sense: to come to, arrive.
Ἔφεσον  Ephesus 
Parse: Noun, Accusative Feminine Singular
Root: Ἔφεσος  
Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus.
δυνατὸς  mighty 
Parse: Adjective, Nominative Masculine Singular
Root: δυνατός  
Sense: able, powerful, mighty, strong.
ὢν  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
γραφαῖς  Scriptures 
Parse: Noun, Dative Feminine Plural
Root: γραφή  
Sense: a writing, thing written.