The Meaning of Acts 19:2 Explained

Acts 19:2

KJV: He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

YLT: he said unto them, 'The Holy Spirit did ye receive -- having believed?' and they said unto him, 'But we did not even hear whether there is any Holy Spirit;'

Darby: he said to them, Did ye receive the Holy Spirit when ye had believed? And they said to him, We did not even hear if the Holy Spirit was come.

ASV: and he said unto them, Did ye receive the Holy Spirit when ye believed? And they'said unto him, Nay, we did not so much as hear whether the Holy Spirit was given .

KJV Reverse Interlinear

He said  unto  them,  Have ye received  the Holy  Ghost  since ye believed?  And  they said  unto  him,  We have  not so much as  heard  whether  there be any  Holy  Ghost. 

What does Acts 19:2 Mean?

Study Notes

Have
Not as in A.V., "since ye believed," but as in R.V. and marg.: "Did ye receive the Holy Spirit when ye believed?" Paul was evidently impressed by the absence of spirituality and power in these so-called disciples. Their answer brought out the fact that they were Jewish proselytes, disciples of John the Baptist, looking backward to an accomplished redemption. Romans 8:9 ; 1 Corinthians 6:19 ; Ephesians 1:13 .

Context Summary

Acts 19:1-12 - The Holy Spirit Working In Ephesus
Paul had planted good seed at Corinth, and Apollos, in turn, had watered it, 1 Corinthians 3:6. Large numbers became his devoted followers. This, however, excited no jealousy in Paul. Apollos and he were only instruments through whom God was pleased to work.
Meanwhile Paul had a ministry to fulfill in Ephesus. The twelve men mentioned had known only so much of the truth as had been revealed to the Baptist. They had felt the need of repentance and had heard of Christ as the Lamb of God; but of His resurrection and ascension and the gift of the Holy Spirit they were ignorant. Paul at once fixed on this lack as the source of their impotence. He seemed to say, "If you men had received the baptism of the Spirit, you would move this city."
It was wise on Paul's part to remove the disciples and his work to their own premises, which soon became famous throughout the city and indeed throughout the adjacent country. People who had come in to worship at the shrine of Diana gave themselves to Christ, and the Christian faith became disseminated through the province, Ephesus itself being mightily moved. [source]

Chapter Summary: Acts 19

1  The Holy Spirit is given by Paul's hands
8  The Jews blaspheme his doctrine, which is confirmed by miracles
13  The Jewish exorcists,
16  are beaten by a man who had an evil spirit
19  Conjuring books are burnt
21  Demetrius, for love of gain, raises an uproar against Paul;
35  which is appeased by the town clerk

Greek Commentary for Acts 19:2

Did ye receive the Holy Spirit when ye believed? [ει πνευμα αγιον ελαβετε πιστευσαντεσ]
This use of Πι — Pi in a direct question occurs in Acts 1:6, is not according to the old Greek idiom, but is common in the lxx and the N.T. as in Luke 13:23 which see (Robertson, Grammar, p. 916). Apparently Paul was suspicious of the looks or conduct of these professed disciples. The first aorist active participle πιστευσαντες — pisteusantes is simultaneous with the second aorist active indicative ελαβετε — elabete and refers to the same event. [source]
Nay, we did not so much as hear whether the Holy Spirit was [Αλλ ουδε ει πνευμα αγιον εστιν ηκουσαμεν]
The reply of these ignorant disciples is amazing. They probably refer to the time of their baptism and mean that, when baptized, they did not hear whether Plain proof that they knew John‘s message poorly. [source]
Have ye received the Holy Ghost since ye believed? []
The two verbs are in the aorist tense, and therefore denote instantaneous acts. The A. V. therefore gives an entirely wrong idea, as there is no question about what happened after believing; but the question relates to what occurred when they believed. Hence Rev., rightly, Did ye receive the Holy Ghost when ye believed? [source]
We have not heard []
Also the aorist. We did not hear; referring back to the time of their beginning. [source]
Whether there be any Holy Ghost []
But, as Bengel observes, “They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost.” The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word ἔστιν , there be, is to be taken in the sense of be present, or be given, as in John 7:39, where it is said, “The Holy Ghost was not yet ( οὔπω ἦν )and where the translators rightly render, “was not yet given. ” [source]

Reverse Greek Commentary Search for Acts 19:2

Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

Mark 11:4 A colt tied at the door without in the open street [πωλον δεδεμενον προς τυραν εχω επι του αμποδου]
A carefully drawn picture. The colt was outside the house in the street, but fastened (bound, perfect passive participle) to the door. “The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied” (Gould). The word αμποδος — amphodos (from αμπω — amphō both, and οδος — hodos road) is difficult. It apparently means road around a thing, a crooked street as most of them were (cf. Straight Street in Acts 9:11). It occurs only here in the N.T. besides D in Acts 19:28. It is very common in the papyri for vicus or “quarter.” [source]
Luke 2:1 The world [τὴν οἰκουμένην]
Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
Luke 18:39 Cried [ἔκραζεν]
A stronger word than ἐβόησεν , cried, in the previous verse, which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. Compare Matthew 15:23; Mark 5:5; Acts 19:28-34. [source]
Luke 8:23 Were in jeopardy [εκινδυνευον]
Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
Luke 8:29 It had seized [συνηρπακει]
Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15). [source]
Luke 9:43 At the majesty of God [epi tēi megaleiotēti tou theou)]
A late word from the adjective megaleios and that from megas (great). In the N.T. only here and Acts 19:27 of Artemis and in 2 Peter 1:16 of the Transfiguration. It came to be used by the emperors like our word “Majesty.”Which he did (hois epoiei). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
Luke 8:23 Came down [κατεβη]
Second aorist active indicative of καταβαινω — katabainō common verb. It was literally true. These wind storms Mark‘s (Mark 4:37) vivid use of the dramatic present γινεται — ginetai (ariseth) is not so precise as Luke‘s “came down.” See note on Matthew 8:24. These sudden squalls were dangerous on this small lake.They were filling (συνεπληρουντο — suneplērounto). Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1).Were in jeopardy Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
Luke 8:29 Often times [πολλοις χρονοις]
Or “for a long time” like χρονωι πολλωι — chronōi pollōi of Luke 8:27 (see Robertson, Grammar, p. 537, for the plural here).It had seized (συνηρπακει — sunērpakei). Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15).Was kept under guard Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
John 7:39 Which [ου]
Genitive by attraction of the relative ο — ho (accusative singular object of λαμβανειν — lambanein) to the case of του πνευματος — tou pneumatos (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο — ho because of πνευμα — pneuma) which we do not have in English. Even here one should say “whom,” not which, of the Spirit of God. Were to receive Imperfect active of μελλω — mellō with the present active infinitive λαμβανειν — lambanein to receive, one of the three constructions with μελλω — mellō (present, aorist, or future infinitive). Literally, “whom they were about to receive,” a clear reference to the great pentecost. For the Spirit was not yet given No verb for “given” in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμι — eimi like παρειμι — pareimi (to be present) appears in Acts 19:2 of the Spirit‘s activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). Because Jesus was not yet glorified Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called “glorified” (εδοχαστη — edoxasthē first aorist passive indicative of δοχαζω — doxazō), used later of the death of Jesus (John 12:16), even by Jesus himself (John 12:23; John 13:31). [source]
Acts 20:4 Aristarchus []
Compare Acts 19:29. [source]
Acts 20:4 Gaius []
Not the one mentioned in Acts 19:29, who was a Macedonian. [source]
Acts 20:2 Greece []
The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Acts 19:21) and Greece synonymously, as distinguished from Macedonia. [source]
Acts 1:6 Asked [ηρωτων]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε — kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 1:6 Dost thou restore [ει αποκατιστανεις]
The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 12:12 To the house of Mary [επι την οικιαν της Μαριας]
Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι — ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω — sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω — throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι — hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Acts 13:43 Of the devout proselytes [των σεβομενων προσηλυτων]
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι — prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 13:43 Urged [πειτω]
Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 19:10 For two years [επι ετη δυο]
Note επι — epi with accusative for extent of time as in Acts 19:8, επι μηνας τρεις — epi mēnas treis and often. But in Acts 20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of “three years.” That may be a general expression and there was probably a longer period after the “two years” in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the “for a while” of Acts 19:22. [source]
Acts 19:32 For the assembly was in confusion [ην γαρ η εκκλησια συνκεχυμενη]
The reason for the previous statement. Periphrastic past perfect passive of συγχεω συγχυνω ̔υννὠ — sugcheōσυγχυσεως — sugchunō unnō to pour together, to commingle as in Acts 19:29 It was not an “assembly” Had come together (sunelālutheisan). Past perfect active of sunerchomai It was an assembly only in one sense. For some reason Demetrius who was responsible for the mob preferred now to keep in the background, though he was known to be the ring-leader of the gathering (Acts 19:38). It was just a mob that shouted because others did. [source]
Acts 13:44 Almost [σχεδον]
Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη — sunēchthē). First aorist (effective) passive indicative of συναγω — sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι — akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
Acts 19:10 So that all they which dwelt in Asia heard [ωστε παντας τους κατοικουντας την Ασιαν ακουσαι]
Actual result with ωστε — hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22, Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
Acts 19:21 Passed through [διελτων]
Word Macedonia and Achaia (την Μακεδονιαν και Αχαιαν — tēn Makedonian kai Achaian). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Corinthians 1:15., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1 Corinthians 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did. I must also see Rome This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 19:21 I must also see Rome [δει με και ωμην ιδειν]
This section of Acts begins with Rome in the horizon of Paul‘s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Romans 1:15 he feels himself “debtor” to all including “those in Rome” (Romans 1:16). Paul had long desired to go to Rome (Romans 1:10), but had been frequently hindered (Romans 1:13), but he has definitely set his face to go to Rome and on to Spain (Romans 15:23-29). Paley calls sharp attention to this parallel between Acts 19:21 and Romans 1:10-15; Romans 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul‘s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (δει — dei) that Paul see Rome (Acts 23:11). [source]
Acts 20:2 Into Greece [εις την ελλαδα]
That is, Achaia (Acts 18:12; Acts 19:21), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2 Corinthians 13:1). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there. [source]
Acts 20:22 Bound in the spirit [δεδεμενος τωι πνευματι]
Perfect passive participle of δεω — deō to bind, with the locative case. “Bound in my spirit” he means, as in Acts 19:21, from a high sense of duty. The mention of “the Holy Spirit” specifically in Acts 20:23 seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Romans 8:16) and the sense does not differ greatly. [source]
Acts 23:11 Must thou [σε δει]
That is the needed word and on this Paul leans. His hopes (Acts 19:21) of going to Rome will not be in vain. He can bide Christ‘s time now. And Jesus has approved his witness in Jerusalem. [source]
Acts 25:7 Which they could not prove [α ουκ ισχυον αποδειχαι]
Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 27:15 When the ship was caught [συναρπαστεντος του πλοιου]
Genitive absolute again with first aorist passive of συναρπαζω — sunarpazō old word, in N.T. only Luke 8:29; Acts 6:12; Acts 19:29, and here. Graphic picture as if the ship was seized by a great monster. [source]
Acts 19:34 An with one voice cried out [πωνη εγενετο μια εκ παντων κραζοντων]
Anacoluthon or construction according to sense. Literally, “one voice arose from all crying.” Κραζοντων — Krazontōn agrees in case (ablative) with παντων — pantōn but Aleph A have κραζοντες — krazontes This loose construction is not uncommon (Robertson, Grammar, pp. 436f.). Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. The unanimity lasted “about the space of two hours” (οσει επι ωρας δυο — hosei epi hōras duo), “as if for two hours.” Their creed centred in this prolonged yell: “Great is Artemis of the Ephesians” with which the disturbance started (Acts 19:28). [source]
Acts 21:27 When they saw him in the temple [τεασαμενοι αυτον εν τωι ιερωι]
First aorist middle participle of τεαομαι — theaomai (from τεα — thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον — sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω — suncheō or συνχυνω — sunchunō (υννω — ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν — ̇an) active indicative of επιβαλλω — epiballō old verb to lay upon, to attack (note repetition of επι — epi). They attacked and seized Paul before the charge was made. [source]
Acts 23:11 The Lord [ο κυριος]
Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter‘s release (Acts 12:5), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (Acts 21:18). In every crisis Jesus appears to him (cf. Acts 18:9). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (Acts 22:18). Then he was told to leave Jerusalem. Now he is to have “cheer” or “courage” Jesus used this very word to others (Matthew 9:2, Matthew 9:22; Mark 10:49). It is a brave word. Thou hast testified (διεμαρτυρω — diemarturō). First aorist middle indicative second person singular of διαμαρτυρομαι — diamarturomai strong word (See note on Acts 22:18). Must thou That is the needed word and on this Paul leans. His hopes (Acts 19:21) of going to Rome will not be in vain. He can bide Christ‘s time now. And Jesus has approved his witness in Jerusalem. [source]
Acts 25:7 Which had come down [οι καταβεβηκοτες]
Perfect active participle of καταβαινω — katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον — periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι — periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 28:14 And so we came to Rome [και ουτως εις την ομην ηλταμεν]
So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 3:6 In the name [εν τωι ονοματι]
The healing power is in that name (Page) and Peter says so. Cf. Luke 9:49; Luke 10:17; Acts 4:7, Acts 4:10; Acts 19:27; Acts 16:18. [source]
Acts 5:8 For so much [τοσουτου]
Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (Acts 5:2). The use of ει — ei in direct questions appears in Luke (Luke 13:23; Luke 22:49) as in the lxx like the Hebrew im and in Acts 1:6; Acts 19:2, etc. [source]
Acts 5:12 With one accord [ομοτυμαδον]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
Acts 9:2 The Way [της οδου]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Acts 25:7 Bringing against him [καταπεροντες]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 25:11 And have committed anything worthy of death [και αχιον τανατου πεπραχα]
Same condition with the difference in tense Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See notes on Luke 14:18. Josephus (Life, 29) has thanein ou paraitoumai Here the articular second aorist active infinitive is in the accusative case the object of paraitoumai “I do not beg off dying from myself.” But if none of these things is παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 But if none of these things is [τανειν ου παραιτουμαι]
παραιτουμαι — Deuteronomy here is contrasted with ει δε ουδεν εστιν — men just before. No word for “true” in the Greek. Δε — Estin (“is”) in the Greek here means “exists.” Same condition (first class, assumed as true). Whereof these accuse me (μεν — hōn houtoi katēgorousin mou). Genitive of relative Εστιν — hon by attraction from ων ουτοι κατηγορουσιν μου — ha (accusative with ον — katēgorousin) to case of the unexpressed antecedent α — toutōn (“of these things”). κατηγορουσιν — Mou is genitive of person after τουτων — katēgorousin No man can give me up to them “Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 No man can give me up to them [Μου]
“Can” legally. Paul is a Roman citizen and not even Festus can make a free gift Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 25:11 I appeal unto Caesar [ουδεις με δυναται αυτοις χαρισασται]
Technical phrase like Latin Caesarem appello. Originally the Roman law allowed an appeal from the magistrate to the people (provocatio ad populum), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul‘s expense. No doubt Paul‘s long desire to see Rome (Acts 19:21; Romans 15:22-28) and the promise of Jesus that he would see Rome (Acts 23:11) played some part in Paul‘s decision. But he made it reluctantly for he says in Rome (Acts 28:19): “I was constrained to appeal.” But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished. [source]
Acts 28:14 Seven days [ημερας επτα]
Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. And so we came to Rome (και ουτως εις την ομην ηλταμεν — kai houtōs eis tēn Romēn ēlthamen). So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul‘s career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29). [source]
Acts 9:2 Letters [επιστολας]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον — eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2 If he found [εαν ευρηι]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου — tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως — hopōs (less common than ινα — hina) and aorist (effective) subjunctive (αγαγηι — agagēi reduplicated aorist of αγω — agō common verb) and perfect passive participle (δεδεμενους — dedemenous) of δεω — deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Romans 9:11 Purpose according to election [ἡ κατ ' ἐκλογὴν πρόθεσις]
For πρόθεσις purposesee on the kindred verb προέθετο , Romans 3:25, and compare Romans 8:28. The phrase signifies a purpose so formed that in it an election was made. The opposite of one founded upon right or merit. For similar phrases see Acts 19:20; κατὰ κράτος accordingto might, mightily; Romans 7:13, καθ ' ὑπερβολὴν accordingto excess, exceedingly. See note. [source]
Romans 16:23 Gaius []
See Acts 19:29; Acts 20:4; 1 Corinthians 1:14. Possibly the same in all three references. [source]
Romans 1:13 Oftentimes I purposed [πολλακις προετεμην]
Second aorist middle of προτιτημι — protithēmi old verb to place, to propose to oneself, in N.T. only here, Romans 3:25; Ephesians 1:9. See note on Acts 19:21 for this purpose. [source]
Romans 16:23 Gaius my host [Γαιος ο χενος μου]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος — Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως — ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Romans 9:27 Crieth [κράζει]
An impassioned utterance. See on Luke 18:39; compare John 7:28, John 7:37; Acts 19:28; Acts 23:6. Mostly of an inarticulate cry. “The prophet in awful earnestness, and as with a scream of anguish, cries over Israel” (Morison). [source]
1 Corinthians 2:1 With excellency [καθ ὑπεροχὴν]
Lit., according to elevation or superiority. The noun occurs only here and 1 Timothy 2:2, where it is rendered authority. The phrase expresses the mode of his preaching. For similar adverbial phrases, see καθ ὑπερβολήν exceedinglyor according to excess, Romans 8:13; κατὰ κράτος mightilyor according to might, Acts 19:20. Construe with declaring. [source]
1 Corinthians 10:24 Another's wealth [τὸ τοῦ ἑτέρου]
Lit., that which is the other's. Wealth, inserted by A.V. is used in the older English sense of well-being. See on Acts 19:25. The A.V. also ignores the force of the article, the other. Rev., much better, his neighbor's good. [source]
1 Corinthians 16:11 For I expect him [εκδεχομαι γαρ αυτον]
Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus (Acts 19:22) and Titus sent to Corinth whom Paul then arranged to meet in Troas (2 Corinthians 2:12). [source]
1 Corinthians 4:9 As men doomed to die [ως επιτανατιους]
Late word, here alone in N.T. The lxx (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (A.R. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. A spectacle (τεατρον — theatron). Cf. Hebrews 11:33-40. The word, like our theatre, means the place of the show (Acts 19:29, Acts 19:31). Then, it means the spectacle shown there (τεαμα — theama or τεα — thea), and, as here, the man exhibited as the show like the verb τεατριζομενοι — theatrizomenoi made a spectacle (Hebrews 10:33). Sometimes it refers to the spectators (τεαται — theatai) like our “house” for the audience. Here the spectators include “the world, both to angels and men” (τωι κοσμωι και αγγελοις και αντρωποις — tōi kosmōi kai aggelois kai anthrōpois), dative case of personal interest. [source]
1 Corinthians 4:9 A spectacle [τεατρον]
Cf. Hebrews 11:33-40. The word, like our theatre, means the place of the show (Acts 19:29, Acts 19:31). Then, it means the spectacle shown there Sometimes it refers to the spectators (τεαται — theatai) like our “house” for the audience. Here the spectators include “the world, both to angels and men” (τωι κοσμωι και αγγελοις και αντρωποις — tōi kosmōi kai aggelois kai anthrōpois), dative case of personal interest. [source]
1 Corinthians 4:17 Have I sent [επεμπσα]
First aorist active indicative. Probably Timothy had already gone as seems clear from 1 Corinthians 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Acts 19:22). Probably also Titus was then despatched to Corinth, also before the uproar. [source]
1 Corinthians 4:13 As the filth of the world [ως περικαταρματα του κοσμου]
Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαταιρω — perikathairō to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Καταρμα — Katharma was the refuse of a sacrifice. In Proverbs 21:18 περικαταρμα — perikatharma occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1 Corinthians 15:32 Paul says “I fought with wild beasts” and in 2 Corinthians 1:9 “I had the answer of death.” Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen. The offscouring of all things (παντων περιπσημα — pantōn peripsēma). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, περιπσημα ημων γενου — peripsēma hēmōn genou (Became a περιπσημα — peripsēma for us), in the sense of expiation. The word merely means scraping around from περιπσαω — peripsaō offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with περικαταρματα — perikatharmata f0). [source]
2 Corinthians 1:1 And Timothy [και Τιμοτεος]
Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22). He is in no sense Corinthians-author any more than Sosthenes was in 1 Corinthians 1:1. [source]
2 Corinthians 1:16 And again [και παλιν]
This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12). [source]
Galatians 4:14 Ye despised not nor rejected [οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
Galatians 1:13 Beyond measure [καθ ' ὑπερβολὴν]
PLit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See 2Corinthians href="/desk/?q=2co+4:7&sr=1">2 Corinthians 4:7, 2 Corinthians 4:17. It is transliterated in hyperbole. For similar phrases comp. 1 Corinthians 2:1; Acts 19:20; Acts 3:17; Acts 25:23. [source]
Ephesians 4:19 To work [εἰς ἐργασίαν]
Lit., to a working. In Acts 19:25, used of a trade. Not precisely in this sense here, yet with a shade of it. They gave themselves up as to the prosecution of a business. The εἰς untois very forcible. [source]
Philippians 2:16 Holding forth [ἐπέχοντες]
The verb means literally to hold upon or apply. Hence to fix attention upon, as Luke 14:7; Acts 3:5; 1 Timothy 4:16. In Acts 19:22, stayed: where the idea at bottom is the same - kept to. So in Sept., Job 27:8, of setting the heart on gain. Job 30:26, “fixed my mind on good.” In Genesis 8:10, of Noah waiting. In classical Greek, to hold out, present, as to offer wine to a guest or the breast to an infant. Also to stop, keep down, confine, cease. Here in the sense of presenting or offering, as A.V. and Rev. holding forth. [source]
Philippians 1:1 Timothy []
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]
Philippians 2:22 The proof [την δοκιμην]
“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]
Philippians 1:1 Timothy [Τιμοτεος]
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]
Colossians 4:7 Minister [διάκονος]
Probably to Paul himself. Compare Acts 19:22; Acts 20:4. Scarcely in the official sense of deacon. [source]
Colossians 1:13 Translated [μετέστησεν]
The word occurs five times in the New Testament: of putting out of the stewardship, Luke 16:4; of the removal of Saul from the kingdom, Acts 13:22; of Paul turning away much people, Acts 19:26; and of removing mountains, 1 Corinthians 13:2. A change of kingdoms is indicated. [source]
Colossians 4:10 Aristarchus [Αρισταρχος]
He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now. [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 Timothy 4:16 Take heed [ἔπεχε]
Only here in Pastorals, and once in Paul, Philemon 2:16. Quite frequent in lxx. Lit. hold upon, fasten thy attention on, as Luke 14:7; Acts 3:5; Acts 19:22. In lxx, in the sense of apply, as Job 18:2; Job 30:26; or forbear, refrain, as 1 Kings 22:6, 1 Kings 22:15. In Philemon 2:16, to hold out or present, a sense which is found only in Class. [source]
1 Timothy 1:19 Concerning faith have made shipwreck [περὶ τὴν πίστιν ἐναυάγησαν]
Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerningsee Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philemon 2:23). Ναυαγεῖν tomake shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. [source]
2 Timothy 4:20 Erastus []
In Acts 19:22, sent by Paul with Timothy to Macedonia from Ephesus. Romans 16:23, the city-treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well-known companions of Paul. [source]
2 Timothy 2:20 Vessels [σκευη]
Old word σκευος — skeuos See note on Romans 9:21 for the same double use as here. Of gold (χρυσα — chrusā). Old contracted adjective χρυσεος — chruseos only here by Paul. Of silver Old contracted adjective αργυρεος — argureos in N.T. here, Acts 19:24; Revelation 9:20. Of wood (χυλινα — xulina). Old adjective, in N.T. only here and Revelation 9:20. Of earth Late adjective, from οστρακον — ostrakon baked clay, in lxx, in N.T. only here and 2 Corinthians 4:7. [source]
2 Timothy 2:20 Of silver [αργυρα]
Old contracted adjective αργυρεος — argureos in N.T. here, Acts 19:24; Revelation 9:20. Of wood (χυλινα — xulina). Old adjective, in N.T. only here and Revelation 9:20. Of earth Late adjective, from οστρακον — ostrakon baked clay, in lxx, in N.T. only here and 2 Corinthians 4:7. [source]
2 Timothy 4:20 Erastus [Εραστος]
See note on Acts 19:22 and note on Romans 16:23. [source]
Titus 2:7 In all things [περὶ πάντα]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]
Philemon 1:1 Timothy [Τιμοτεος]
With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι — Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων — sunergōi hēmōn) and was beloved (αγαπητωι — agapētōi) by Paul. [source]
Hebrews 3:8 In the day [κατὰ τὴν ἡμέραν]
Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ ' ἀρχάς inthe beginning, Hebrews 1:10. [source]
Hebrews 11:10 Builder and maker [τεχνίτης καὶ δημιουργὸς]
Τεχνίτης artificerarchitect. Comp. Acts 19:24(note), Acts 19:28; Revelation 18:22, and lxx, 1 Chronicles 29:5; Song of Solomon 7:1; Wisd. 8:6; 14:2; Sirach 9:17 Δημιουργὸς N.T.ooriginally a workman for the public ( δῆμος ); generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem. i. 4,9; Plato, Tim. 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world. [source]
Hebrews 1:5 A father - a son [εἰς πατέρα - εἰς υἱόν]
Lit. for or as a father - son. This usage of εἰς mostly in O.T. citations or established formulas. See Matthew 19:5; Luke 2:34; Acts 19:27; 1 Corinthians 4:3. [source]
Hebrews 11:10 He looked for [εχεδεχετο]
Imperfect middle of εκδεχομαι — ekdechomai (see note on Hebrews 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. The foundations Not just “tents” Abraham set his steady gaze on heaven as his real home, being a mere pilgrim Old word from τεχνη — technē (craft) or trade (Acts 17:29; Acts 18:3), craftsman, artificer, in N.T. only here and Acts 19:24, Acts 19:38. Maker Old word from δημιος — dēmios (public) and εργον — ergon a worker for the public, artisan, framer, here only in N.T. [source]
Hebrews 3:8 Harden not [μη σκληρυνητε]
Prohibition with μη — mē and first aorist (ingressive) active subjunctive of σκληρυνω — sklērunō late verb from σκληρος — sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω — parapikrainō late verb to embitter Like as in the day (του πειρασμου — kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Hebrews 3:8 As in the provocation [ως ην τωι παραπικρασμωι]
Late compound from παραπικραινω — parapikrainō late verb to embitter Like as in the day (του πειρασμου — kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Hebrews 9:22 I may almost say [σχεδον]
Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα — panta With blood In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.). Apart from shedding of blood A double compound first found here (coined by the writer) and later in ecclesiastical writers “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 26:28: “This is my blood of the covenant which is shed for many for the forgiveness of sins.” The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. [source]
Hebrews 6:2  []
The other four items are qualitative genitives withδιδαχην — didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου — baptismōnclass="normal greek">βαπτισμων—epitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
2 Peter 1:16 Majesty [μεγαλειότητος]
Used in only two passages besides this: Luke 9:43, of the mighty power (Rev., majesty ) of God, as manifested in the healing of the epileptic child; and Acts 19:27, of the magnificence of Diana. [source]
2 Peter 1:16 Of his majesty [της εκεινου μεγαλειοτητος]
Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 1:16 Cunningly devised fables [σεσοπισμενοις μυτοις]
Associative instrumental case of μυτος — muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω — sophizō old word (from σοπος — sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν — egnōrisamen humin). First aorist active indicative of γνωριζω — gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
2 Peter 1:16 The power and coming [την δυναμιν και παρουσιαν]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια — epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια — parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια — parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες — all' epoptai genēthentes). First aorist passive participle of γινομαι — ginomai “but having become eye-witnesses.” Εποπται — Epoptai old word (from εποπτω — epoptō like εποπτευω — epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης — autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος — megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου — ekeinou as in 2 Timothy 2:26. [source]
1 John 3:19 Shall assure [πείσομεν]
Two renderings are possible; the primitive meaning persuade (Acts 19:26; Acts 17:4; 2 Corinthians 5:11); or the secondary and consequent sense, assure, quiet, conciliate (Matthew 28:14). Render as A.V., and Rev. as sure. See critical note at the end of the commentary on this Epistle. [source]
3 John 1:1 Gaius []
The name occurs several times in the New Testament, as Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. The person addressed here cannot be identified. [source]
3 John 1:7 For the sake of the Name [υπερ του ονοματος]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος — huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]
3 John 1:12 Demetrius hath the witness of all men [Δημητριωι μεμαρτυρηται υπο παντων]
Perfect passive indicative of μαρτυρεω — martureō “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21.), who may have been converted under John‘s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John‘s warm commendation. [source]
Revelation 2:1 Ephesus []
Ephesus was built near the sea, in the valley of the Cayster, under the shadows of Coressus and Prion. In the time of Paul it was the metropolis of the province of Asia. It was styled by Pliny the Light of Asia. Its harbor, though partly filled up, was crowded with vessels, and it lay at the junction of roads which gave it access to the whole interior continent. Its markets were the “Vanity Fair” of Asia. Herodotus says: “The Ionians of Asia have built their cities in a region where the air and climate are the most beautiful in the whole world; for no other region is equally blessed with Ionia. For in other countries, either the climate is over-cold and damp, or else the heat and drought are sorely oppressive” (i., 142). In Paul's time it was the residence of the Roman proconsul; and the degenerate inhabitants descended to every species of flattery in order to maintain the favor of Rome. The civilization of the city was mingled Greek and Oriental. It was the head-quarters of the magical art, and various superstitions were represented by different priestly bodies. The great temple of Diana, the Oriental, not the Greek divinity, was ranked among the seven wonders of the world, and Ephesus called herself its sacristan (see on Acts 19:27). To it attached the right of asylum. Legend related that when the temple was finished, Mithridates stood on its summit and declared that the right of asylum should extend in a circle round it, as far as he could shoot an arrow; and the arrow miraculously flew a furlong. This fact encouraged moral contagion. The temple is thus described by Canon Farrar: “It had been built with ungrudging magnificence out of contributions furnished by all Asia - the very women contributing to it their jewels, as the Jewish women had done of old for the Tabernacle of the Wilderness. To avoid the danger of earthquakes, its foundations were built at vast cost on artificial foundations of skin and charcoal laid over the marsh. It gleamed far off with a star-like radiance. Its peristyle consisted of one hundred and twenty pillars of the Ionic order, hewn out of Parian marble. Its doors of carved cypress wood were surmounted by transoms so vast and solid that the aid of miracles was invoked to account for their elevation. The staircase, which led to the roof, was said to have been cut out of a single vine of Cyprus. Some of the pillars were carved with designs of exquisite beauty. Within were the masterpieces of Praxiteles and Phidias and Scopas and Polycletus. Paintings by the greatest of Greek artists, of which one - the likeness of Alexander the Great by Apelles - had been bought for a sum equal in value to £5,000 of modern money, adorned the inner walls. The roof of the temple itself was of cedar-wood, supported by columns of jasper on bases of Parian marble. On these pillars hung gifts of priceless value, the votive offerings of grateful superstition. At the end of it stood the great altar adorned by the bas-relief of Praxiteles, behind which fell the vast folds of a purple curtain. Behind this curtain was the dark and awful shrine in which stood the most sacred idol of classic heathendom; and again, behind the shrine, was the room which, inviolable under divine protection, was regarded as the wealthiest and securest bank in the ancient world “(“Life and Work of St. Paul,” ii., 12). -DIVIDER-
-DIVIDER-
Next to Rome, Ephesus was the principal seat of Paul's labors. He devoted three years to that city. The commonly received tradition represents John as closing his apostolic career there. Nothing in early Church history is better attested than his residence and work in Ephesus, the center of the circle of churches established by Paul in Ionia and Phrygia. [source]

Revelation 2:5 And do [και ποιησον]
First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 2:5 The first works [τα πρωτα εργα]
Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12). [source]
Revelation 18:22 Of harpers [κιταρωιδων]
Old word (from κιταρα — kithara harp, and ωιδος — ōidos singer) as in Revelation 14:2.Of minstrels (μουσικων — mousikōn). Old word (from μουσα — mousa music), here only in N.T., one playing on musical instruments.Of flute-players Old word (from αυλεω — auleō to play on a flute, Matthew 11:17, αυλος — aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων — salpistōn). Late form for the earlier σαλπιγκτης — salpigktēs (from σαλπιζω — salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω — akouō with the double negative as below, with πωνη μυλου — phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι — ou me heurethēi and again with πας τεχνιτης — pās technitēs (craftsman). This old word is from τεχνη — technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης — pasēs technēs). Τεχνιτης — Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη — ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 18:22 Of flute-players [αυλητων]
Old word (from αυλεω — auleō to play on a flute, Matthew 11:17, αυλος — aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων — salpistōn). Late form for the earlier σαλπιγκτης — salpigktēs (from σαλπιζω — salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω — akouō with the double negative as below, with πωνη μυλου — phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι — ou me heurethēi and again with πας τεχνιτης — pās technitēs (craftsman). This old word is from τεχνη — technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης — pasēs technēs). Τεχνιτης — Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη — ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 18:22 Shall be heard no more at all [ου μη ακουστηι]
First aorist passive subjunctive of ακουω — akouō with the double negative as below, with πωνη μυλου — phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι — ou me heurethēi and again with πας τεχνιτης — pās technitēs (craftsman). This old word is from τεχνη — technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης — pasēs technēs). Τεχνιτης — Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη — ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 2:5 Thou art fallen [πεπτωκες]
Perfect active indicative of πιπτω — piptō state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.And repent (και μετανοησον — kai metanoēson). First aorist active imperative of μετανοεω — metanoeō urgent appeal for instant change of attitude and conduct before it is too late.And do First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]

What do the individual words in Acts 19:2 mean?

he said also to them If [the] Spirit Holy did you receive having believed - And [they said] him But not even that [a] Spirit Holy there is did we hear
εἶπέν τε πρὸς αὐτούς Εἰ Πνεῦμα Ἅγιον ἐλάβετε πιστεύσαντες Οἱ δὲ αὐτόν Ἀλλ’ οὐδ’ εἰ Πνεῦμα Ἅγιον ἔστιν ἠκούσαμεν

εἶπέν  he  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
τε  also 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
Πνεῦμα  [the]  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἅγιον  Holy 
Parse: Adjective, Accusative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
ἐλάβετε  did  you  receive 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: λαμβάνω  
Sense: to take.
πιστεύσαντες  having  believed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
δὲ  And  [they  said] 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
οὐδ’  not  even 
Parse: Adverb
Root: οὐδέ  
Sense: but not, neither, nor, not even.
εἰ  that  [a] 
Parse: Conjunction
Root: εἰ  
Sense: if, whether.
Πνεῦμα  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἅγιον  Holy 
Parse: Adjective, Nominative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
ἔστιν  there  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἠκούσαμεν  did  we  hear 
Parse: Verb, Aorist Indicative Active, 1st Person Plural
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.