KJV: And when the day of Pentecost was fully come, they were all with one accord in one place.
YLT: And in the day of the Pentecost being fulfilled, they were all with one accord at the same place,
Darby: And when the day of Pentecost was now accomplishing, they were all together in one place.
ASV: And when the day of Pentecost was now come, they were all together in one place.
| ἐν | during |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| συμπληροῦσθαι | arriving of |
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Parse: Verb, Present Infinitive Middle or Passive Root: συμπληρόω Sense: to fill completely. |
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| ἡμέραν | day |
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Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πεντηκοστῆς | of Pentecost |
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Parse: Noun, Genitive Feminine Singular Root: πεντηκοστή Sense: the second of the three great Jewish feasts, celebrated at Jerusalem yearly, the seventh week after the Passover, in grateful recognition of the completed harvest. |
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| ἦσαν | they were |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὁμοῦ | together |
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Parse: Adverb Root: ὁμοῦ Sense: together: of persons assembled together. |
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| αὐτό | one [place] |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Acts 2:1
Luke‘s favourite idiom of εν en with the articular present infinitive passive and the accusative of general reference, “in the being fulfilled completely (perfective use of συν suṅ) as to the day of Pentecost.” Common verb, but only in Luke in N.T. In literal sense of filling a boat in Luke 8:23, about days in Luke 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. [source]
All together in the same place. Note ομου homou here (correct text), not ομοτυμαδον homothumadon as in Acts 1:14, and so a bit of tautology. [source]
Used by Luke only. See on Luke 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment. [source]
Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deuteronomy 16:10, Deuteronomy 16:11. [source]
The best texts substitute ὁμοῦ , together. So Rev. [source]
Reverse Greek Commentary Search for Acts 2:1
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις dunamis for miracle presents the notion of power like our dynamite. The word τερας teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια sēmeia The word σημειον sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον ergon (work) as in John 5:36. Other words used are παραδοχον paradoxon our word paradox, strange (Luke 5:26), ενδοχον endoxon glorious (Luke 13:17), ταυμασιον thaumasion wonderful (Matthew 21:15). [source]
Future passive indicative. These figures come from the prophets (Isaiah 13:9.; Ezekiel 32:7.; Joel 2:1., Joel 2:10.; Amos 8:9; Zephaniah 1:14-16; Zechariah 12:12). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in Acts 2:15-21 applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See Matthew 24:29-31 for details of Mark 13:24-27. [source]
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
In the same place, near together as in Acts 2:1. [source]
Old verb, originally to take up from under, to bear away as on high, to take up in speech (Luke 10:30), to take up in mind or to assume as here and Acts 2:15. Here with an air of supercilious indifference (Plummer). [source]
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). [source]
Luke‘s common idiom εν en with the articular infinitive, “in the being fulfilled as to the days.” This common compound occurs in the N.T. only here and Luke 8:23; Acts 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke 9:22, Luke 9:27, Luke 9:31). [source]
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]
The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke 10:7; 2 Timothy 2:6). John does not use μιστος misthos (reward) again, but καρπος karpos (John 15:2-16), “fruit for life eternal” (cf. John 4:14). That he that soweth and he that reapeth may rejoice together Final use of ινα hina with present active subjunctive of χαιρω chairō to rejoice, in the singular with ο σπειρων ho speirōn (the sower) and to be repeated with ο τεριζων ho therizōn (the reaper). The adverb ομου homou (together) elsewhere in N.T. only John 20:4; John 21:2; Acts 2:1. Usually considerable time passes between the sowing and the reaping as in John 4:35. Amos (Amos 9:13) spoke of the time when “the ploughman shall overtake the reaper” and that has happened here with the joy of the harvest time (Isaiah 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously. [source]
Compare Acts 2:14; and see on Luke 18:11; and Luke 19:8. [source]
Awaiting the hour of prayer. See Acts 2:15. [source]
From χλεύη , a jest. Only here in New Testament, though a compound, διαχλευάζω , mock, occurs, according to the best texts, at Acts 2:13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision. In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription “to the unknown God,” and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought. -DIVIDER- -DIVIDER- [source]
Literally, multitude of names. This Hebraistic use of ονομα onoma = person occurs in the lxx (Numbers 1:2; 18:20; 3:40, 43; 26:53) and in Revelation 3:4; Revelation 11:13. Together (επι το αυτο epi to auto). The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). About a hundred and twenty A crowd for “the upper room.” No special significance in the number 120, just the number there. [source]
The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). [source]
Imperfect active of diaporeō intensive compound (dia thoroughly, and a privative and poros way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with dia See note on Luke 9:7 and note on Acts 2:12. When out of the ecstasy he was more puzzled than ever. [source]
Second aorist active indicative, intransitive, of εχιστημι existēmi They stood out of themselves. On the Gentiles also (και επι τα ετνη kai epi ta ethnē). Or, even upon the Gentiles. Was poured out Present perfect passive retained in indirect discourse of εκχεω ekcheō or εκχυνω ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Present perfect passive retained in indirect discourse of εκχεω ekcheō or εκχυνω ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Present active participle, speaking, for they kept it up. With tongues (γλωσσαις glōssais). Instrumental case as in Acts 2:4, Acts 2:11 which see. The fuller statement there makes it clear that here it was new and strange tongues also as in Acts 19:6; 1 Corinthians 14:4-19. This sudden manifestation of the Holy Spirit‘s power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts 11:15). [source]
Instrumental case as in Acts 2:4, Acts 2:11 which see. The fuller statement there makes it clear that here it was new and strange tongues also as in Acts 19:6; 1 Corinthians 14:4-19. This sudden manifestation of the Holy Spirit‘s power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts 11:15). [source]
First aorist passive of ιστημι histēmi used of Peter in Acts 2:14. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. [source]
This classical use of αλλος αλλο allos allo (Robertson, Grammar, p. 747) appears also in Acts 2:12; Acts 21:34. Literally, “others cried another thing.” The imperfect shows the repetition (kept on crying) and confusion which is also distinctly stated. [source]
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]
Imperfect active of χλευαζω chleuazō a common verb (from χλευη chleuē jesting, mockery). Only here in the N.T. though late MSS. have it in Acts 2:13 (best MSS. διαχλευαζω diachleuazō). Probably inchoative here, began to mock. In contempt at Paul‘s statement they declined to listen further to “this babbler” (Acts 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). But others (οι δε hoi de). A more polite group like those who had invited him to speak (Acts 17:19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. “ It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again” (Furneaux). [source]
This is precisely what Paul claims in 1 Corinthians 12:10, 1 Corinthians 12:28, but all the same without an interpreter the gift was not to be exercised (1 Corinthians 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here Perhaps they did not all speak at once, but one after another. Αποπτεγγεσται Apophtheggesthai is a late verb (lxx of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, Acts 2:14; Acts 26:25. Αποπτεγμ Apophthegm is from this verb. [source]
Periphrastic imperfect active indicative. Usually κατοικεω katoikeō means residence in a place (Acts 4:16; Acts 7:24; Acts 9:22, Acts 9:32) as in Acts 2:14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Acts 2:9 of those who dwell in Mesopotamia, etc. [source]
Genitive absolute with aorist middle participle. Note πωνη phōnē this time, not ηχο ēcho as in Acts 2:1. Πωνη Phōnē originally meant sound as of the wind (John 3:8) or an instrument (1 Corinthians 14:7, 1 Corinthians 14:8, 1 Corinthians 14:10), then voice of men. The meaning seems to be that the excited “other tongues” of Acts 2:4 were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. [source]
Aorist active indicative of εκχεω ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
The promise made by Jesus (Acts 1:4) and foretold by Joel (Acts 2:18). [source]
Some MSS. ησαν και ēsan kai (were and). But they were together in the same place as in Acts 2:1. [source]
First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
This phrase only in Luke in the N.T. (Luke 11:29; Acts 2:14; Acts 14:11; Acts 22:22), but is common in the old writers. First aorist active indicative of επαιρω epairō The large crowd and the confusion of tongues demanded loud speaking. “This most solemn, earnest, yet sober speech” (Bengel). Codex Bezae adds “first” after “voice.” Peter did it to win and hold attention. Give ear unto my words (ενωτισαστε τα ρηματα μου enōtisasthe ta rhēmata mou). Late verb in lxx and only here in the N.T. First aorist middle from ενωτιζομαι enōtizomai (εν ους enous ear) to give ear to, receive into the ear. People‘s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked. [source]
Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joel 2:28-32. Peter‘s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power (δυναμις dunamis) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in Acts 2:17-21 closely the lxx text of Joel and then applies the passage to the present emergency (Acts 2:22-24). [source]
Future active indicative of εκχεω ekcheō This future like εδομαι edomai and πιομαι piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος apo tou pneumatos). This use of απο apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Second future passive of μεταστρεπω metastrephō common verb, but only three times in the N.T. (Acts 2:20 from Joel; James 4:9; Galatians 1:7). These are the “wonders” or portents of Acts 2:19. It is worth noting that Peter interprets these “portents” as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Matthew 24, 25. In Matthew 24:6, Matthew 24:29 Jesus had spoken of wars on earth and wonders in heaven. [source]
Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Verb for dignified and elevated discourse, a word from the literary Koiné, not the vernacular. In N.T. only here and Acts 2:4, Acts 2:14 which see. It occurs three times in Vettius Valens in a “mantic” sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply “words of truth and soberness.” The old word σωπροσυνη sōphrosunē (soundness of mind) from σωπρων sōphrōn (and that from σως sōs and πρην phrēn) is directly opposed to “madness” (μανια mania) and in N.T. occurs only here and 1 Timothy 2:15. [source]
Imperfect passive, picturing the process as in Acts 2:1. [source]
Imperfect active of διαπορεω diaporeō old verb by Luke only in the N.T. See note on Acts 2:12. They continued puzzled. [source]
First aorist passive participle of υπσοω hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
You Jews. To your descendants, sons and daughters of Acts 2:17. To all that are afar off (πασιν τοις εις μακραν pāsin tois eis makran The horizon widens and includes the Gentiles. Those “afar off” from the Jews were the heathen (Isaiah 49:1; Isaiah 57:19; Ephesians 2:13, Ephesians 2:17). The rabbis so used it. Shall call First aorist middle subjunctive with αν an in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches. [source]
First aorist active infinitive of παραπλεω parapleō old verb to sail beside, only here in the N.T. That he might not have (οπως μη γενηται αυτωι hopōs mē genētai autōi). Final clause (negative) with aorist middle subjunctive of γινομαι ginomai and dative “that it might not happen to him.” To spend time First aorist active of the late compound verb χρονοτριβεω chronotribeō He was hastening (εσπευδεν espeuden). Imperfect active of σπευδω speudō old verb to hasten as in Luke 2:16. If it were possible for him Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. The day of Pentecost (την ημεραν της πεντηκοστης tēn hēmeran tēs pentēkostēs). Note the accusative case. Paul wanted to be there for the whole day. See Acts 2:1 for this very phrase. [source]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
As in Acts 1:15; Acts 2:14; Acts 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). Ye should have hearkened unto me (εδει μεν πειταρχησαντας μοι edei men peitharchēsantas moi). Literally, “It was necessary for you hearkening unto me not to set sail (μη αναγεσται mē anagesthai).” It was not the “I told you so” of a small nature, “but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice” (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive αναγεσται anagesthai And have gotten this injury and loss This Ionic form κερδησαι kerdēsai (from κερδαω kerdaō) rather than κερδηναι kerdēnai or κερδαναι kerdēnai is common in late Greek (Robertson, Grammar, p. 349). The Revised Version thus carries over the negative μη mē to this first aorist active infinitive κερδησαι kerdēsai from κερδαω kerdaō (cf. Matthew 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. “A person is said in Greek ‹to gain a loss‘ when, being in danger of incurring it, he by his conduct saves himself from doing so.” This is probably Paul‘s idea here. [source]
Paul changes from participle to adjective. Old adjective, rare in the N.T., like μεστοω mestoō to fill full (only in Acts 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive (πτονου phthonou envy, as in Galatians 5:21, πονου phonou murder, and so a paronomasia or combination with πτονου phthonou of like sounding words, εριδος eridos strife, as in 2 Corinthians 12:16, κακοητιας kakoēthias malignity, and here only in N.T. though old word from κακοητης kakoēthēs and that from κακος kakos and ητος ēthos a tendency to put a bad construction on things, depravity of heart and malicious disposition. [source]
Demonstrative ος hos Nothing is left for him at the love-feast. Another is drunken (ος δε μετυει hos de methuei). Such disgusting conduct was considered shameful in heathen club suppers. “Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord” (Robertson and Plummer). On μετυω methuō to be drunk, see Matthew 24:49; Acts 2:15. [source]
Such disgusting conduct was considered shameful in heathen club suppers. “Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord” (Robertson and Plummer). On μετυω methuō to be drunk, see Matthew 24:49; Acts 2:15. [source]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER- -DIVIDER- III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER- -DIVIDER- IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER- -DIVIDER- V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER- -DIVIDER- VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER- -DIVIDER- VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER- -DIVIDER- [source]
Late word from προπητης prophētēs and προπημι prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων diakriseis pneumatōn). Διακρισις Diakrisis is old word from διακρινω diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω hermēneuō from ερμης Hermēs (the god of speech). Cf. on διερμηνευω diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω hermēneuō from ερμης Hermēs (the god of speech). Cf. on διερμηνευω diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Acts 2:16sqq.; Joel 2:28; Zechariah 12:10; Isaiah 32:15; Isaiah 44:3; John 7:39; Acts 1:4-8; Galatians 3:14. [source]
As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be ο τεος ho theos (God) or η γραπη hē graphē (Scripture). But it comes to God after all. See note on Acts 2:17. The quotation is from Psalm 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ‘s triumph over death. [source]
The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ inthe last season, 1 Peter 1:5: ἐπ ' ἐσχάτου τῶν χρόνων atthe last of the times, 1 Peter 1:20: ἐπ ' ἐσχάτου χρόνου atthe last time, Judges 1:18: ἐπ ' ἐσχάτων τῶν ἡμερῶν atthe last of the days, 2 Peter 3:3: ἐν ὑστέροις καιροῖς inthe latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3. [source]
Late and rare compound, in papyri, eccl. writers, here alone in N.T. “Mind-deceivers.” See note on Galatians 6:3 for πρεναπαταιν phrenapatāin Specially they of the circumcision (μαλιστα οι εκ της περιτομης malista hoi ek tēs peritomēs). Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
Same phrase in Acts 11:2; Galatians 2:12; Colossians 4:11. Jews are mentioned in Crete in Acts 2:11. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism. [source]
“The philanthrophy of God our Saviour.” Old word from πιλαντρωπος philanthrōpos for love of mankind, in N.T. only here and Acts 28:2. Appeared (επεπανη epephanē). See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ sōtēr with τεος theos (God). [source]
Or poured forth. Only here in Pastorals. Most frequent in Revelation. The pouring out of the Spirit is an O.T. metaphor. See Joel 3:1, Joel 3:2, cit. in Acts 2:17, Acts 2:18; Zechariah 12:10. In Paul the verb occurs but once, of shedding blood, Romans 3:15, cit. [source]
Supply ημερας hēmeras (day) after αυριον aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God). [source]
Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37). [source]
Present (continuous process) passive articular Intermediate agency (δια dia), the immediate being (εν en in, by) God‘s power.Unto a salvation Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
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]
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]
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]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
Not the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See Hebrews 2:3. So according to New Testament usage. See John 18:19; Acts 2:12; Revelation 2:14, Revelation 2:15. [source]
The best texts read ὑπολαμβάνειν tosupport; i.e., to welcome with the provision of hospitality. Rev., welcome. The verb means, originally, to take underneath in order to raise. Hence, to support. Figuratively, to take upon the mind, to suppose, as Luke 7:43; Acts 2:15: to take up or follow in speech; hence to answer, as Luke 10:30. [source]
Present active infinitive (habit of welcoming) of υπολαμβανω hupolambanō old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one‘s protection like υποδεχομαι hupodechomai (Luke 10:38).Such (τους τοιουτους tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18).That we may be Purpose clause with ινα hina and the present middle subjunctive of γινομαι ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι sunergoi). Old compound (συν εργον sunτηι αλητειαι ergon).With the truth So associative instrumental case with συνεργοι sun in συνεργεω sunergoi but it is not certain that this is the idea, though εργοις sunergeō is so used with Συνεργος ergois in James 2:22. τεου συνεργοι Sunergos itself occurs with the genitive of the person as in της χαρας theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]
Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Like the cities of the plain.These also (και ουτοι kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Or “in my vision.” See on Acts 2:17. The reference to sight may be inserted because of I heard in Revelation 9:16. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Old word, in N.T. only Acts 2:19; Revelation 8:4; Revelation 9:2., Revelation 9:17.; Revelation 14:11; Revelation 15:8; Revelation 18:9, Revelation 18:18; Revelation 19:3. Here from the incense in the angel‘s hand. [source]