KJV: And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
YLT: and on their resisting and speaking evil, having shaken his garments, he said unto them, 'Your blood is upon your head -- I am clean; henceforth to the nations I will go on.'
Darby: But as they opposed and spoke injuriously, he shook his clothes, and said to them, Your blood be upon your own head: I am pure; from henceforth I will go to the nations.
ASV: And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
| ἀντιτασσομένων | Opposing |
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Parse: Verb, Present Participle Middle, Genitive Masculine Plural Root: ἀντιτάσσω Sense: to range in battle against. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βλασφημούντων | reviling [him] |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
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| ἐκτιναξάμενος | having shaken out |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἐκτινάσσω Sense: to shake off so that something adhering shall fall. |
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| ἱμάτια | garments |
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Parse: Noun, Accusative Neuter Plural Root: ἱμάτιον Sense: a garment (of any sort). |
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| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αἷμα | blood |
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Parse: Noun, Nominative Neuter Singular Root: αἷμα Sense: blood. |
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| ὑμῶν | of You |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἐπὶ | [be] upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| κεφαλὴν | head |
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Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| καθαρὸς | clean |
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Parse: Adjective, Nominative Masculine Singular Root: καθαρός Sense: clean, pure. |
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| ἐγώ | I [am] |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νῦν | now on |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| ἔθνη | Gentiles |
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Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| πορεύσομαι | I will go |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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Greek Commentary for Acts 18:6
Genitive absolute with present middle (direct middle again) of αντιτασσω antitassō old verb to range in battle array In the N.T. only here and Romans 13:2; James 4:6; 1 Peter 5:5. Paul‘s fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). [source]
First aorist middle of εκτινασσω ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. [source]
Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Implying an organized or concerted resistance. See on resisteth, 1 Peter 5:5. [source]
Reverse Greek Commentary Search for Acts 18:6
“The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered.” The apostles, therefore, were not only to leave the house or city which should refuse to receive them, “but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off” (Edersheim, “Jewish Social Life in the Days of Christ”). The symbolic act indicated that the apostles and their Lord regarded them not only as unclean, but as entirely responsible for their uncleanness. See Acts 18:6. [source]
Shake out, a rather violent gesture of disfavour. The Jews had violent prejudices against the smallest particles of Gentile dust, not as a purveyor of disease of which they did not know, but because it was regarded as the putrescence of death. If the apostles were mistreated by a host or hostess, they were to be treated as if they were Gentiles (cf. Matthew 18:17; Acts 18:6). Here again we have a restriction that was for this special tour with its peculiar perils. [source]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Paul was sensitive on this point as in Corinth (Acts 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of απο apo with the ablative rather than the mere ablative after καταρος katharos Acts 20:27 Paul here repeats the very words and idioms used in Acts 20:20, adding “the whole counsel of God” All the counsel of God that concerned Paul‘s work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page). [source]
Note repetition of επι epi Second aorist active infinitive of επαγω epagō old verb, but in the N.T. only here and 2 Peter 2:1, 2 Peter 2:5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew 27:25). Paul tried to save the Jews (Acts 18:6; Acts 22:20). “This man” (του αντρωπου τουτου tou anthrōpou toutou). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later. [source]
First aorist middle (indirect) participle of εκτινασσω ektinassō to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in Acts 18:6 and the active imperative with the dust of the feet in Mark 6:11 (Luke 10:11 has απομασσομετα apomassometha). and Matthew 10:14 (command of Jesus). It is a dramatic gesture that forbids further intercourse. “As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling” (Furneaux). [source]
The today day, the last day with you, our parting day. I am pure from the blood of all men (καταρος ειμι απο του αιματος παντων katharos eimi apo tou haimatos pantōn). Paul was sensitive on this point as in Corinth (Acts 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of απο apo with the ablative rather than the mere ablative after καταρος katharos Acts 20:27 Paul here repeats the very words and idioms used in Acts 20:20, adding “the whole counsel of God” (pāsan tēn boulēn tou theou). All the counsel of God that concerned Paul‘s work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page). [source]
Lit., setteth himself in array against. See on 1 Peter 5:5; see on Acts 18:6. [source]
Present middle articular participle of αντιτασσω antitassō old verb to range in battle against as in Acts 18:6, “he that lines himself up against.” [source]
Lit., saith Anathema Jesus. Rev., preserving the formula, saith Jesus is Anathema. Compare Acts 18:6, and see on offerings, Luke 21:5. Paul uses only the form ἀνάθεμα , and always in the sense of accursed. [source]
Either sphere or instrumentality. No great distinction here between λαλεω laleō (utter sounds) and λεγω legō (to say). Jesus is anathema (ανατεμα Ιησους anathema Iēsous). On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ Kurios Caesar and how each time he replied Κυριος Ιησους Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). [source]
Explanatory participle of the idea in εναντιων enantiōn They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts 18:6.). They not simply oppose his work among the Jews, but also to the Gentiles (ετνεσι ethnesi nations outside of the Abrahamic covenant as they understood it). [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]