The Meaning of Acts 2:4 Explained

Acts 2:4

KJV: And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

YLT: and they were all filled with the Holy Spirit, and began to speak with other tongues, according as the Spirit was giving them to declare.

Darby: And they were all filled with the Holy Spirit, and began to speak with other tongues as the Spirit gave to them to speak forth.

ASV: And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.

KJV Reverse Interlinear

And  they were  all  filled  with the Holy  Ghost,  and  began  to speak with  other  tongues,  as  the Spirit  gave  them  utterance. 

What does Acts 2:4 Mean?

Study Notes

Holy Ghost
The Holy Spirit, N.T. Summary (see Malachi 2:15 , note): .
(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) John 14:16 ; John 14:17 ; John 14:26 ; John 15:26 ; John 16:7-15 ; Matthew 28:19 and everywhere implied.
(2) The revelation concerning Him is progressive
(a) In the O.T. He comes upon whom He will, apparently without reference to conditions in them
(b) During His earth-life, Christ taught His disciples Luke 11:13 that they might receive the Spirit through prayer to the Father.
(c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide John 14:16 ; John 14:17 .
(d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" John 20:22 but instructed them to wait before beginning their ministry till the Spirit should come upon them; Luke 24:49 ; Acts 1:8 .
(e) On the day of Pentecost the Spirit came upon the whole body of believers Acts 2:1-4
(f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands Acts 8:17 ; Acts 9:17 .
(g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. Acts 10:44 ; Acts 11:15-18 . This is the permanent fact for the entire church age. Every believer is born of the Spirit; John 3:3 ; John 3:6 ; 1 John 5:1 indwelt by the Spirit, whose presence makes the believer's body a temple; 1 Corinthians 6:19 ; Romans 8:9-15 ; 1 John 2:27 ; Galatians 4:6 and baptized by the Spirit; 1 Corinthians 12:12 ; 1 Corinthians 12:13 ; 1 John 2:20 ; 1 John 2:27 thus sealing him for God; Ephesians 1:13 ; Ephesians 4:30 .
(3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf) Acts 2:4 with; Acts 4:29-31 ; Ephesians 1:13 ; Ephesians 1:14 with Ephesians 5:18 . --"One baptism, many fillings."
(4) The Holy Spirit is related to Christ in His Conception Matthew 1:18-20 ; Luke 1:35 baptism; Matthew 3:16 ; Mark 1:10 ; Luke 3:22 ; John 1:32 ; John 1:33 walk and service Luke 4:1 ; Luke 4:14 resurrection Romans 8:11 , and as His witness throughout this age; John 15:26 ; John 16:8-11 ; John 16:13 ; John 16:14 .
(5) The Spirit forms the church Matthew 16:18 by baptizing all believers into the body of Christ 1 Corinthians 12:12 ; 1 Corinthians 12:13 imparts gifts for service to every member of that body 1 Corinthians 12:7-11 ; 1 Corinthians 12:27 ; 1 Corinthians 12:30 guide the members in their service; Luke 2:27 ; Luke 4:1 ; Acts 16:6 ; Acts 16:7 and is Himself the power of that service; Acts 1:8 ; Acts 2:4 ; 1 Corinthians 2:4 .
(6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple 1 Corinthians 3:16 ; 1 Corinthians 3:17 .
(7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" John 14:17 ; Luke 24:49 ; Acts 1:8 . "With" indicates the approach of God to the soul, convicting of sin John 16:9 presenting Christ as the object of faith John 16:14 imparting faith Ephesians 2:8 and regenerating John 3:3-16 . "In" describes the abiding presence of the Spirit in the believer's body 1 Corinthians 6:19 to give victory over the flesh; Romans 8:2-4 ; Galatians 5:16 ; Galatians 5:17 to create the Christian character Galatians 5:22 ; Galatians 5:23 to help infirmities Romans 8:26 to inspire prayer Ephesians 6:18 to give conscious access to God Ephesians 2:18 to actualize to the believer his sonship Galatians 4:6 to apply the Scripture in cleansing and sanctification; Ephesians 5:26 ; 2 Thessalonians 2:13 ; 1 Peter 1:2 to comfort and intercede; Acts 9:31 ; Romans 8:26 and to reveal Christ John 16:14 .
(8) Sins against the Spirit committed by unbelievers are: To blaspheme Matthew 12:31 , resist Acts 7:51 , insult Hebrews 10:29 , "despite," lit. insult). Believers' sins against the Spirit are: To grieve Him by allowing evil in heart or life Ephesians 4:30 ; Ephesians 4:31 and to quench Him by disobedience 1 Thessalonians 5:19 .
The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power Ephesians 4:31 .
(9) The symbols of the Spirit are: (a) oil John 3:34 ; Hebrews 1:9 (b) water, John 7:38 ; John 7:39 (c) wind; Acts 2:2 ; John 3:8 , (d) fire Acts 2:3 , (e) a dove Matthew 3:16 , (f) a seal; Ephesians 1:13 ; Ephesians 4:30 , (g) an earnest or pledge Ephesians 1:14 .
spirit
Summary of the O.T. doctrine of the Holy Spirit:
(1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works.
(2) He is revealed as sharing the work of creation and therefore omnipotent Genesis 1:2 ; Job 26:13 ; Job 33:4 ; Psalms 104:30 as omnipresent Psalms 139:7 as striving with men Genesis 6:3 as enlightening Job 32:8 enduing with constructive skill; Exodus 28:3 ; Exodus 31:3 giving physical strength Judges 14:6 ; Judges 14:19 executive ability and wisdom; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 enabling men to receive and utter divine revelations; Numbers 11:25 ; 2 Samuel 23:2 and, generally, as empowering the servants of God; Psalms 51:12 ; Joel 2:28 ; Micah 3:8 ; Zechariah 4:6
(3) He is called holy Psalms 51:11 good Psalms 143:10 the Spirit of judgment and burning Isaiah 4:4 of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord Isaiah 11:2 and of grace and supplications Zechariah 12:10 .
(4) In the O.T. the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are the conditions set forth (as in the N.T.) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ John 7:39 ; John 16:7 ; Acts 2:33 ; Galatians 3:1-6 .
(5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel Exodus 37:14 ; Exodus 39:29 and upon "all flesh" Joel 2:28 ; Joel 2:29 . The expectation of Israel, therefore, was twofold--of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18 .
spirit
Summary of the O.T. doctrine of the Holy Spirit:
(1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works.
(2) He is revealed as sharing the work of creation and therefore omnipotent Genesis 1:2 ; Job 26:13 ; Job 33:4 ; Psalms 104:30 as omnipresent Psalms 139:7 as striving with men Genesis 6:3 as enlightening Job 32:8 enduing with constructive skill; Exodus 28:3 ; Exodus 31:3 giving physical strength Judges 14:6 ; Judges 14:19 executive ability and wisdom; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 enabling men to receive and utter divine revelations; Numbers 11:25 ; 2 Samuel 23:2 and, generally, as empowering the servants of God; Psalms 51:12 ; Joel 2:28 ; Micah 3:8 ; Zechariah 4:6
(3) He is called holy Psalms 51:11 good Psalms 143:10 the Spirit of judgment and burning Isaiah 4:4 of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord Isaiah 11:2 and of grace and supplications Zechariah 12:10 .
(4) In the O.T. the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are the conditions set forth (as in the N.T.) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ John 7:39 ; John 16:7 ; Acts 2:33 ; Galatians 3:1-6 .
(5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel Exodus 37:14 ; Exodus 39:29 and upon "all flesh" Joel 2:28 ; Joel 2:29 . The expectation of Israel, therefore, was twofold--of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18 .
church
Church (true), Summary: The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection 1 Corinthians 15:52 united together and to Christ by the baptism with the Holy Spirit 1 Corinthians 12:12 ; 1 Corinthians 12:13 is the body of Christ of which He is the Head Ephesians 1:22 ; Ephesians 1:23 . As such, it is a holy temple for the habitation of God through the Spirit Ephesians 2:21 ; Ephesians 2:22 is "one flesh" with Christ Ephesians 5:30 ; Ephesians 5:31 and espoused to Him as a chaste virgin to one husband 2 Corinthians 11:2-4 .
perfect (See Scofield " Matthew 5:48 ") .

Verse Meaning

Spirit filling and Spirit baptism are two distinct ministries of the Holy Spirit. Both occurred on this occasion, though Luke only mentioned filling specifically. We know that Spirit baptism also took place because Jesus predicted it would take place "not many days from now" before His ascension ( Acts 1:5). Moreover, Peter spoke of it as having taken place on Pentecost a short time later ( Acts 11:15-16). [1]
Filling with the Spirit was a phenomenon believers experienced at various times in the Old Testament economy ( Exodus 35:30-34; Numbers 11:26-29; 1 Samuel 10:6; 1 Samuel 10:10) as well as in the New. An individual Christian can now experience it many times. God can fill a person with His Spirit on numerous separate occasions (cf. Acts 4:8; Acts 4:31; Acts 6:3; Acts 6:5; Acts 7:36-39; Acts 9:17; Acts 13:9; Acts 13:52). Furthermore God has commanded all believers to be filled with the Spirit ( Ephesians 5:18). Luke used "filling" to express the Holy Spirit"s presence and enablement. [2] Filling by the Spirit results in the Spirit"s control of the believer ( Ephesians 5:18). The Spirit controls a believer to the degree that He fills the believer and vice versa. Believers experience Spirit control to the extent that we yield to His direction. On the day of Pentecost the believers assembled were under the Spirit"s control because they were in a proper personal relationship of submission to Him (cf. Acts 1:14). In the Book of Acts whenever Luke said the disciples were Spirit-filled, their filling always had some connection with their gospel proclamation or some specific service related to outreach ( Acts 2:4; Acts 4:8; Acts 4:31; Acts 9:17; Acts 13:9). [3]
"... Luke always connects the "filling of the Holy Spirit" with the proclamation of the gospel in Acts ( Acts 2:4; Acts 4:8; Acts 4:31; Acts 9:17; Acts 13:9). Those who are "full of the Holy Spirit" are always those who are faithfully fulfilling their anointed task as proclaimers ( Acts 6:3; Acts 6:5; Acts 7:55; Acts 11:24; Acts 13:52)." [4]
"No great decision was ever taken, no important step was ever embarked upon, by the early Church without the guidance of the Spirit. The early Church was a Spirit-guided community.
"In the first thirteen chapters of Acts there are more than forty references to the Holy Spirit. The early Church was a Spirit-filled Church and precisely therein lay its power." [5]
The Christian never repeats Spirit baptism in contrast to filling, God never commanded Spirit baptism, and it does not occur in degrees. Spirit baptism normally takes place when a person becomes a Christian ( Romans 8:9). However when it took place on the day of Pentecost the people baptized were already believers. This was also true on three later occasions ( Acts 8:17; Acts 10:45; Acts 19:6). (Chapter19 does not clearly identify John"s disciples as believers, but they may have been.) These were unusual situations, however, and not typical of Spirit baptism. [6] Spirit baptism always unites a believer to the body of Christ ( 1 Corinthians 12:13). The "body of Christ" is a figure that the New Testament writers used exclusively of the church, never of Israel or any other group of believers. Therefore this first occurrence of the baptizing work of the Holy Spirit marks the beginning of the church, the body of Christ (cf. Matthew 16:18).
Speaking with other tongues was the outward evidence that God had done something to these believers inwardly (i.e, controlled them and baptized them into the body). The same sign identified the same thing on the other initial instances of Spirit baptism ( Acts 10:46; Acts 19:6). In each case it was primarily for the benefit of Jews present, who as a people sought a sign from God to mark His activity, that God gave this sign ( Luke 11:16; John 4:48; 1 Corinthians 1:22). [3]0
One of the fundamental differences between charismatic and non-charismatic Christians is the issue of the purpose of the sign gifts (speaking in tongues, healings on demand, spectacular miracles, etc.). Charismatic theologians have urged that the purpose of all the gifts is primarily edification (cf. 1 Corinthians 12:7). [8]
They "always seem to be spoken of as a normal function of the Christian life ... [9] makes them willing and able to undertake various works for the renewal and upbuilding of the Church." [10]
Many non-charismatics believe that the purpose of the sign gifts was not primarily edification but the authentication of new revelation.
There is an "... inseparable connection of miracles with Revelation , as its mark and credential; or, more narrowly, of the summing up of all Revelation , finally, in Jesus Christ. Miracles do not appear on the page of Scripture vagrantly, here, there, and elsewhere indifferently, without assignable reason. They belong to revelation periods, and appear only when God is speaking to His people through accredited messengers, declaring His gracious purposes. Their abundant display in the Apostolic Church is the mark of the richness of the Apostolic Age in revelation; and when this revelation period closed, the period of miracle-working had passed by also, as a mere matter of course." [11]
". . . glossolalia [12] was a gift given by God, not primarily as a special language for worship; not primarily to facilitate the spread of the gospel; and certainly not as a sign that a believer has experienced a second "baptism in the Holy Spirit." It was given primarily for an evidential purpose to authenticate and substantiate some facet of God"s truth. This purpose is always distorted by those who shift the emphasis from objective sign to subjective experience." [6]4
Other non-charismatics believe that the specific purpose of the sign gifts was to identify Jesus Christ as God"s Son and to authenticate the gospel message that the apostles preached.
Most non-charismatics grant that the sign gifts were edifying in their result, but say their purpose was to authenticate new revelation to the Jews ( Acts 2:22; Mark 16:20; Acts 7:55; Acts 7:51; Hebrews 2:2-4; 1 Corinthians 14:20-22). [14] Jews were always present when tongues took place in Acts (chs2 , 10 , and19). It is understandable why God-fearing Jews, whom the apostles asked to accept new truth in addition to their already authenticated Old Testament, would have required a sign. They would have wanted strong proof that God was now giving new revelation that seemed on the surface to contradict their Scriptures.
God had told the Jews centuries earlier that He would speak to them in a foreign language because they refused to pay attention to Isaiah"s words to them in their own language ( Isaiah 28:11; cf. 1 Corinthians 14:21). Jews who knew this prophecy and were listening to Peter should have recognized that what was happening was evidence that it was God who was speaking to them.
"Barclay and others have puzzled over the necessity for using various dialects when it would have been more expedient to simply use either Greek or Aramaic-languages known to speaker and hearer alike. [15] However to suggest this is to miss the point of the record. The Spirit desired to arrest the attention of the crowd. What better means could He adopt than to have men who quite evidently did not speak the dialects in question suddenly be endowed with the ability to speak these languages and "declare the wonders of God" before the astonished assembly? The effect would be a multiple one. Attention would be gained, the evidence of divine intervention would be perceived, the astonished crowd would be prepared to listen with interest to the sermon of Peter, and thus the Spirit"s purpose in granting the gift would be realized." [16]
"As has been pointed out by various scholars, if simple ecstatic speech was in view here, Luke ought simply to have used the term glossais [17], not eterais glossais [6]5." [19]
". . . the startling effect of the phenomenon on those who in difficult circumstances desperately wished otherwise (as in Acts 4:13-16; Acts 10:28-29; Acts 11:1-3; Acts 11:15-18; and Acts 15:1-12) supports the purpose of authentication (and not edification) for the sign gifts." [20]
God gave the gift of tongues also to rouse the nation of Israel to repentance ( 1 Corinthians 14:22-25). [3]5
It is clear from the context of Acts 2:4 that this sign involved the ability to speak in another language that the speaker had not previously known ( Acts 2:6; Acts 2:8). However the ability to speak in tongues does not in itself demonstrate the baptism of the Holy Spirit. Satan can give the supernatural ability to speak in other languages, as the blasphemous utterances of some tongues speakers have shown. Sometimes an interpreter was necessary (cf1Corinthians14), but at other times, as at Pentecost, one was not.
Instances of Speaking in Tongues in Acts||ReferenceTongues-speakersAudienceRelation to conversionPurpose Acts 2:1-4Jewish believersUnsaved Jews and ChristiansSometime after conversionTo validate (for Jews) God"s working as Joel prophesied Acts 10:44-47Gentile believersJewish believers who doubted God"s planImmediately after conversionTo validate (for Jews) God"s working among Gentiles as He had among Jews Acts 19:1-7BelieversJews who needed confirmation of Paul"s messageImmediately after conversionTo validate (for Jews) Paul"s gospel message
Were the tongues here the same as in Corinth ( 1 Corinthians 12; 1 Corinthians 14)? If Song of Solomon , was ecstatic speech present on both occasions, and or were foreign languages present on both occasions? Or were the tongues here foreign languages and the tongues in Corinth ecstatic speech? [22]
"It is well known that the terminology of Luke in Acts and of Paul in1Corinthians is the same. In spite of this some have contended for a difference between the gift as it occurred in Acts and as it occurred in Corinth. This is manifestly impossible from the standpoint of the terminology. This conclusion is strengthened when we remember that Luke and Paul were constant companions and would have, no doubt, used the same terminology in the same sense.... In other words, it is most likely that the early believers used a fixed terminology in describing this gift, a terminology understood by them all. If this be Song of Solomon , then the full description of the gift on Pentecost must be allowed to explain the more limited descriptions that occur elsewhere." [23]
Probably, then, the gift of tongues was a term that covered speaking in a language or languages that the speaker had never studied. This gift was very helpful as the believers began to carry out the Great Commission, especially in their evangelization of Jews. Acts documents and emphasizes the Lord"s work in executing that mission.
Evidently most if not all the believers present spoke in tongues ( Acts 2:3; Acts 2:7-11). It has been suggested that the tongues speaking on the day of Pentecost was not a normal manifestation of the gift of tongues. It may have been a unique divine intervention (miracle) instead. [3]0
God gave three signs of the Spirit"s coming to the Jews who were celebrating the Feast of Passover in Jerusalem: wind, fire, and inspired speech. Each of these signified God"s presence in Jewish history.
"At least three distinct things were accomplished on the Day of Pentecost concerning the relationship of the Spirit with men:
(1)The Spirit made His advent into the world here to abide throughout this dispensation.... [25]
(2)Again, Pentecost marked the beginning of the formation of a new body, or organism which, in its relation to Christ, is called "the church which is his body."... [3]4
(3) Song of Solomon , also, at Pentecost the lives that were prepared were filled with the Spirit, or the Spirit came upon them for power as promised." [27] [28]
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Context Summary

Acts 2:1-13 - Speaking In Strange Tongues
The priests in the Temple were offering the first loaves of the new harvest, in celebration of the feast of Pentecost, when the Holy Spirit came as the first fruits of our inheritance. Suddenly there was a sound that was heard throughout the city. There was no wind, but the sound of a rushing, mighty wind. Suddenly, as each looked on the rest, he saw their heads crowned with tongues of flame. Each, too, became suddenly aware of a drawing toward the Lord, of a longing to see Him glorified, and of a vast enlargement and enhancement of spiritual joy and power.
When presently the vast crowd collected to know the meaning of the sound, each inspired soul gathered a little knot of hearers, to whom he discoursed of Jesus and the Resurrection; and the hearers heard in their own tongue, the wonderful works of God. The Holy Spirit used the telepathy of mind and heart, so that involuntarily the speaker clothed his thoughts in language borrowed from his hearer's vocabulary. This was the sign of Babel's undoing. [source]

Chapter Summary: Acts 2

1  The apostles, filled with the Holy Spirit, and speaking various languages,
12  are admired by some, and derided by others;
14  whom Peter disproves;
37  he baptizes a great number who were converted;
41  who afterwards devoutly and charitably converse together;
43  the apostles working many miracles,
46  and God daily increasing his church

Greek Commentary for Acts 2:4

With other tongues [ετεραις γλωσσαις]
Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts 10:44-47; Acts 11:15-17), the disciples of John at Ephesus (Acts 19:6), the disciples at Corinth (1 Corinthians 14:1-33). It is possible that the gift appeared also at Samaria (Acts 8:18). But it was not a general or a permanent gift. Paul explains in 1 Corinthians 14:22 that “tongues” were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. [source]
As the Spirit gave them utterance [κατως το πνευμα εδιδου αποπτεγγεσται αυτοις]
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]
Began []
Bringing into prominence the first impulse of the act. See on began, Acts 1:1. [source]
With other tongues [ἑτέραις γλώσσαις]
Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Matthew 6:24. [source]
Gave [ἐδίδου]
A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter. [source]
Utterance [ἀποφθέγγεσθαι]
Used only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See 1 Chronicles 25:1; Deuteronomy 32:2; Zechariah 10:2; Ezekiel 13:19. [source]

Reverse Greek Commentary Search for Acts 2:4

Matthew 22:34 Gathered themselves together [συνηχτησαν επι το αυτο]
First aorist passive, were gathered together. Επι το αυτο — Epi to auto explains more fully συν — suṅ See also Acts 2:47. “Mustered their forces” (Moffatt). [source]
Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 1:30 Grace [χάριν]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Luke 12:33 Sell that ye have [Πωλησατε τα υπαρχοντα υμων]
Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. “The attempt to keep the letter of the rule here given (Acts 2:44, Acts 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans 15:25, Romans 15:26; 1 Corinthians 16:3; 2 Corinthians 8:4; 2 Corinthians 9:1)” (Plummer). [source]
Acts 6:12 They stirred up the people [συνεκίνησαν τὸν λαὸν]
The verb occurs only here in the New Testament. It implies to stir up as a mass, to move them together ( σύν ). This is the first record of the hostility of the people toward the disciples. See Acts 2:47. [source]
Acts 26:25 Speak forth [ἀποφθέγγομαι]
See on Acts 2:4. [source]
Acts 2:13 Others [ἕτεροι]
Of a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile spirit. See on Acts 2:4. [source]
Acts 13:36 Was laid unto [προσετέθη]
Lit., was added unto. Compare Acts 2:47; Acts 5:14. [source]
Acts 10:42 Testify [διαμαρτύρασθαι]
See on Acts 2:40. [source]
Acts 1:20 Another [ἕτερος]
And different person. See on Acts 2:4. [source]
Acts 1:15 Multitude of persons [οχλος ονοματων]
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]
Acts 1:15 Together [επι το αυτο]
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]
Acts 10:42 To testify [διαμαρτυρασται]
First aorist middle infinitive. See note on Acts 2:40. Ordained (ωρισμενος — hrisōmenos). Perfect passive participle of οριζω — horizō old verb, to mark out, to limit, to make a horizon. Judge The same point made by Peter in 1 Peter 4:5. He does not use the word “Messiah” to these Gentiles though he did say “anointed” (εχρισεν — echrisen) in Acts 10:38. Peter‘s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead). [source]
Acts 10:14 For I have never eaten anything [hoti oudepote ephagon pan)]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 10:14 Common and unclean [Koinon kai akatharton)]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 10:44 The Holy Ghost fell [επεπεσεν το πνευμα το αγιον]
Second aorist active indicative of επιπιπτω — epipiptō old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in Acts 8:16; Acts 10:44; Acts 11:15. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (Acts 2:4), the Samaritans (Acts 8:17), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul‘s case (Acts 9:17.). In Acts 8:16; Acts 19:5 the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter‘s message and had believed on Jesus Christ as Saviour. [source]
Acts 10:46 Speak [λαλουντων]
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]
Acts 10:46 With tongues [γλωσσαις]
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]
Acts 13:36 Was laid [προσετετη]
Was added unto (first aorist passive indicative of προστιτημι — prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). [source]
Acts 17:31 Inasmuch as [κατοτι]
According as Old causal conjunction, but in N.T. only used in Luke‘s writings (Luke 1:7; Luke 19:9; Acts 2:45; Acts 4:35; Acts 17:31). [source]
Acts 18:5 Testifying to the Jews that Jesus was the Christ [διαμαρτυρομενος τοις Ιουδαιοις ειναι τον Χριστον Ιησουν]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος — diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι — Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον — ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Acts 2:6 When this sound was heard [γενομενης της πωνης ταυτης]
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]
Acts 13:36 The counsel of God [τηι του τεου βουληι]
So here, either the dative, the object of υπηρετησας — hupēretēsas if γενεαι — geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας — hupēretēsas (having served) or after εκοιμητη — ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι — Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη — prosetethē). Was added unto (first aorist passive indicative of προστιτημι — prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Acts 14:23 And when they had appointed for them elders in every church [χειροτονησαντες δε αυτοις κατ εκκλησιαν πρεσβυτερους]
They needed also some form of organization, though already churches. Note distributive use of κατα — kata with εκκλησιαν — ekklēsian (Acts 2:46; Acts 5:42; Titus 1:5). Χειροτονεω — Cheirotoneō (from χειροτονος — cheirotonos extending the hand, χειρ — cheir hand, and τεινω — teinō to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2 Corinthians 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Acts 10:41 the compound προχειρατονεω — procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed Elder Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1 Timothy 3:2; Titus 1:9; 1 Corinthians 12:28, 1 Corinthians 12:30; Ephesians 4:11). [source]
Acts 16:13 By a river side [παρα ποταμον]
The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but “without the gates” Infinitive with accusative of general reference in indirect discourse. Προσευχη — Proseuchē is common in the lxx and the N.T. for the act of prayer as in Acts 2:42 then for a place of prayer either a synagogue (III Macc. Acts 7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, Jewish People, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (Bible Studies, p. 222) quotes an Egyptian inscription of the third century b.c. with this sense of the word and one from Panticapaeum on the Black Sea of the first century a.d. (Light from the Ancient East, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish προσευχα — proseucha Josephus (Ant. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews “to make their prayers The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke‘s story of the activities of women in Philippi, Thessalonica, Berea. [source]
Acts 2:2 A sound [ηχος]
Our εχο — echo Old word, already in Luke 4:37 for rumour and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). Πνοη — Pnoē (wind) is used here (in the N.T. only here and Acts 17:25 though old word) probably because of the use of πνευμα — pneuma in Acts 2:4 of the Holy Spirit. In John 3:5-8 πνευμα — pneuma occurs for both wind and Spirit. Filled (επληρωσεν — eplērōsen). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Acts 1:5 ” (Canon Cook). They were sitting Periphrastic imperfect middle of κατημαι — kathēmai f0). [source]
Acts 2:19 Wonders [τερατα]
Apparently akin to the verb τηρεω — tēreō to watch like a wonder in the sky, miracle (μιραχυλυμ — miraculum), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with σημεια — sēmeia (signs) as here and in Acts 2:43. But signs (σημεια — sēmeia) here is not in the lxx. See note on Matthew 11:20. In Acts 2:22 all three words occur together: powers, wonders, signs (δυναμεσι τερασι σημειοις — dunamesiανω — terasiκατω — sēmeiois). [source]
Acts 2:41 Souls [πσυχαι]
Persons as in Acts 2:43. [source]
Acts 2:42 They continued steadfastly [ησαν προσκαρτυρουντες]
Periphrastic active imperfect of προσκαρτυρεω — proskartureō as in Acts 1:14 (same participle in Acts 2:46). [source]
Acts 20:21 Testifying [διαμαρτυρομενος]
As Peter did (Acts 2:40) where Luke uses this same word thoroughly Lucan and Pauline. So again in Acts 20:23, Acts 20:24. Paul here as in Romans 1:16 includes both Jews and Greeks, to the Jew first. [source]
Acts 26:25 But speak forth [αλλα αποπτεγγομαι]
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]
Acts 27:35 Gave thanks to God [ευχαριστησεν τωι τεωι]
First aorist active indicative of ευχαριστεω — eucharisteō from which our word “Eucharist” comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord‘s supper (Acts 2:42) while to others it was only an ordinary meal (Luke 24:30). [source]
Acts 2:41 Were baptized [εβαπτιστησαν]
First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. There were added (προσετετησαν — prosetethēsan). First aorist passive indicative of προστιτημι — prostithēmi old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. Souls Persons as in Acts 2:43. [source]
Acts 2:42 Fellowship [κοινωνιαι]
Old word from κοινωνος — Koinōnos (partner, sharer in common interest) and this from κοινος — Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια — Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε — agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου — tēi klasei tou artou). The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 2:42 The breaking of bread [τηι κλασει του αρτου]
The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. [source]
Acts 4:8 Filled with the Holy Spirit [πληστεις πνευματος αγιου]
For this occasion and so above all fear as in Acts 4:31 and as in Acts 2:4. [source]
Acts 4:24 With one accord [ομοτυμαδον]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
Acts 4:32 Not one of them [ουδε εις]
More emphatic than ουδεις — oudeis “not even one.” Common (κοινα — Koinéa). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος — Koinéos is kin to συν — sun (together with)=χυν — xun (Epic) and so χυνοσκοινος — xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
Acts 4:32 Common [κοινα]
In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος — Koinéos is kin to συν — sun (together with)=χυν — xun (Epic) and so χυνοσκοινος — xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [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 6:4 The ministry of the word [τηι διακονιαι του λογου]
The same word διακονιαι — diakoniāi employed in Acts 6:1, but here about preaching as the special ministry with which the apostles were concerned. For “continue steadfastly” (προσκαρτερησομεν — proskarterēsomen) See note on Acts 2:42. [source]
Acts 8:13 He continued with Philip [ην προσκαρτερων τωι Πιλιππωι]
Periphrastic imperfect of the verb προσκαρτερεω — proskartereō (See Acts 2:46). He stuck to Philip (dative case) to find out the secret of his power. Beholding (τεωρων — theōrōn). Watching the signs and miracles (powers, δυναμεις — dunameis that threw his “power” in the shade) as they were wrought (γινομενας — ginomenas present middle participle of γινομαι — ginomai). The more he watched the more the wonder grew (εχιστατο — existato). He had “amazed” (Acts 8:9) the people by his tricks and he was himself more “amazed” than they by Philip‘s deeds. [source]
Acts 2:47 Added [προσετιτει]
Imperfect active, kept on adding. If the Lord only always “added” those who join our churches. Note Acts 2:41 where same verb is used of the 3,000. To them (επι το αυτο — epi to auto). Literally, “together.” Why not leave it so? “To the church” (τηι εκκλησιαι — tēi ekklēsiāi) is not genuine. Codex Bezae has “in the church.” Those that were being saved Present passive participle. Probably for repetition like the imperfect προσετιτει — prosetithei Better translate it “those saved from time to time.” It was a continuous revival, day by day. Σωζω — Sōzō like σωτηρια — sōtēria is used for “save” in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense. [source]
Acts 20:7 When we were gathered together [συνηγμενων ημων]
Genitive absolute, perfect passive participle of συναγω — sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην — episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον — klasai arton). First aorist active infinitive of purpose of κλαω — klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη — Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη — Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον — ton arton) in Acts 20:11 shows that the Αγαπη — Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον — ton arton may merely refer to αρτον — arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω — mellō). Being about to, on the point of. On the morrow Locative case with ημεραι — hēmerāi understood after the adverb επαυριον — epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον — Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω — parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου — mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
Acts 20:7 To break bread [κλασαι αρτον]
First aorist active infinitive of purpose of κλαω — klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη — Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη — Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον — ton arton) in Acts 20:11 shows that the Αγαπη — Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον — ton arton may merely refer to αρτον — arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. [source]
Acts 27:33 While the day was coming on [αχρι ου ημερα ημελλεν γινεσται]
More likely here αχρι ου — achri hou (for αχρι τουτου ωι — achri toutou hēi) with the imperfect ημελλεν — ēmellen has its usual meaning, “until which time day was about to come on In Hebrews 3:13 αχρι ου — achri hou with the present indicative has to mean “so long as” or while, but that is not true here (Robertson, Grammar, p. 975). See note on Acts 2:46 for the same phrase for partaking food It is not clear whether the “waiting” (μεταλαμβανω τροπης — prosdokōntes present active participle predicate nominative complementary participle after ημεραν — diateleite Robertson, Grammar, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (προσδοκωντες — asitos diateleō). [source]
Acts 8:17 Laid they their hands [επετιτεσαν τας χειρας]
Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Acts 2:4, Acts 2:33) nor in Acts 4:31; Acts 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Acts 6:7 about the deacons and in Acts 13:3 when Barnabas and Saul left Antioch. And in Saul‘s case it was Ananias who laid his hands on him (Acts 9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of “confirmation” appeals to this passage, but inconclusively. [source]
Acts 5:42  []
Every day ( πασαν ημεραν — pāsan hēmeran ). Accusative of extent of time, all through every day. In the temple and at home ( εν τωι ιερωι και κατ οικον — en tōi hierōi kai kat' oikon ). This was a distinct triumph to go back to the temple where they had been arrested ( Acts 5:25 ) and at home or from house to house, as it probably means (cf. Acts 2:46 ). It was a great day for the disciples in Jerusalem. They ceased not ( ουκ επαυοντο — ouk epauonto ). Imperfect middle. They kept it up. Jesus as the Christ ( τον Χριστον Ιησουν — ton Christon Iēsoun ). Jesus is the direct object of the participles διδασκοντες — didaskontes (teaching) and ευαγγελιζομενοι — euaggelizomenoi (preaching or evangelizing) while “the Christ” ( τον Χριστον — ton Christon ) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs. [source]
Acts 6:2 Fit [αρεστον]
Pleasing, verbal adjective from αρεσκω — areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας — kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας — katalipontas from καταλειπω — kataleipō to leave behind. Serve tables Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 6:2 Serve tables [διακονειν τραπεζαις]
Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 8:1 On that day [en ekeinēi tēi hēmerāi)]
On that definite day, that same day as in Acts 2:41. A great persecution (diōgmos megas). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See Matthew 13:21 for the old word διωγμος — diōgmos from διωκω — diōkō to chase, hunt, pursue, persecute. Were all scattered abroad Second aorist passive indicative of διασπειρω — diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων — plēn tōn apostolōn). Preposition πλην — plēn (adverb from πλεον — pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Romans 15:26 Contribution [κοινωνίαν]
See on fellowship, Acts 2:42. [source]
Romans 12:13 Distributing [κοινωνοῦντες]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (2 Corinthians 3:2-39; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
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It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
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Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
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2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
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3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 1711693836_92. -DIVIDER-
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4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
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It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
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It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
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[source]

Romans 13:1 Every soul [πασα πσυχη]
As in Romans 2:9; Acts 2:43. A Hebraism for πας αντρωπος — pās anthrōpos (every man). [source]
Romans 13:6 Tribute [πορους]
Old word from περω — pherō to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us. Ministers of God‘s service (λειτουργοι τεου — leitourgoi theou). Late word for public servant (unused λειτος — leitos from Attic λεως — leōs people, and εργω — ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος — leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος — theou diakonos in Romans 13:4. Attending continually Present active participle of the late verb προσκαρτερεω — proskartereō (προς — pros and καρτερεω — kartereō from καρτος — kartos or κρατος — kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
Romans 13:6 Attending continually [προσκαρτερουντες]
Present active participle of the late verb προσκαρτερεω — proskartereō (προς — pros and καρτερεω — kartereō from καρτος — kartos or κρατος — kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
Romans 14:14 Unclean of itself [καινον δι εαυτου]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος — Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη — ei mē). The exception lies not in the nature of the food (δι εαυτου — di' heautou), but in the man‘s view of it (to him, εκεινωι — ekeinōi dative case). [source]
Romans 7:14 But I am carnal [εγω δε σαρκινος ειμι]
“Fleshen” as in 1 Corinthians 3:1 which see, more emphatic even than σαρκικος — sarkikos a creature of flesh.” Sold under sin (πεπραμενος υπο την αμαρτιαν — pepramenos hupo tēn hamartian). Perfect passive participle of πιπρασκω — pipraskō old verb, to sell. See note on Matthew 13:46 and note on Acts 2:45, state of completion. Sin has closed the mortgage and owns its slave. [source]
Romans 7:14 Sold under sin [πεπραμενος υπο την αμαρτιαν]
Perfect passive participle of πιπρασκω — pipraskō old verb, to sell. See note on Matthew 13:46 and note on Acts 2:45, state of completion. Sin has closed the mortgage and owns its slave. [source]
1 Corinthians 16:1 The saints []
At Jerusalem. Evidently the community of property (Acts 2:44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Romans 15:26. The precise causes of the destitution in that church can be only conjectured. [source]
1 Corinthians 11:20 The Lord's Supper [κυριακὸν δεῖπνον]
The emphasis is on Lord's. Δεῖπνον supperrepresented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love-feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings-banks, mutual-help societies, insurance offices, and which expressed and fostered the spirit of good-fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion-meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple-service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life. Indications of the blending of the eucharistic celebration with a common meal are found here, Acts 2:42; Acts 20:7, and more obscurely, Acts 27:35. -DIVIDER-
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[source]

1 Corinthians 10:16 Communion [κοινωνία]
Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors. [source]
1 Corinthians 1:9 Fellowship [κοινωνίαν]
See on 1 John 1:3; see on Acts 2:42; see on Luke 5:10. [source]
1 Corinthians 1:21 To save [σῶσαι]
The word was technically used in the Old Testament of deliverance at the Messiah's coming; of salvation from the penalties of the messianic judgment, or from the evils which obstruct the messianic deliverance. See Joel 2:32; Matthew 1:21; compare Acts 2:40. Paul uses it in the ethical sense, to make one a partaker of the salvation which is through Christ. Edwards calls attention to the foregleam of this christian conception of the word in the closing paragraph of Plato's “Republic:” “And thus, Glaucon, the tale has been saved, and has not perished, and will save ( σώσειεν ) us if we are obedient to the word spoken, and we shall pass safely over the river of forgetfulness and our soul will not be defiled.” [source]
1 Corinthians 1:9 Through whom [δι ου]
God is the agent Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
1 Corinthians 12:10 Divers kinds of tongues [γένη γλωσσῶν]
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 14:20-23,58). -DIVIDER-
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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-
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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-
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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-
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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-
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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, 1711693836_1 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-
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[source]

1 Corinthians 1:9 Into the fellowship [εις κοινωνιαν]
Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
2 Corinthians 9:13 Liberal distribution [ἁπλότητι τῆς κοινωνίας]
Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]
2 Corinthians 6:14 Communion [κοινωνία]
See on Luke 5:10; see on Acts 2:42. [source]
Philippians 2:15 Crooked and perverse [σκολίας - διεστραμμένης]
Crooked, see on untoward, Acts 2:40; see on froward, 1 Peter 2:18. Perverse, lit., warped, twisted. See on Matthew 17:17; see on Luke 23:14. [source]
Philippians 1:5 For your fellowship [επι τηι κοινωνιαι υμων]
“On the basis of your contribution” as in 2 Corinthians 8:4; 2 Corinthians 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (Phlippians 1:7 συγκοινωνους — sugKoinéōnous and Phlippians 4:14 where συγκοινωνησαντες — sugKoinéōnēsantes occurs). [source]
Philippians 2:15 Blameless [αμεμπτοι]
Free from censure Harmless (ακεραιοι — akeraioi). Unmixed, unadulterated as in Romans 16:19. Without blemish Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον — meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Philippians 2:15 Without blemish [αμωμα]
Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον — meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Philippians 2:15 Crooked [σκολιας]
Old word, curved as opposed to ορτος — orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης — dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Colossians 4:2 Continue [προσκαρτερεῖτε]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]
Colossians 1:18 The first-born from the dead [πρωτότοκος ἐκ τῶν νεκρῶν]
Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1 Corinthians 15:20, 1 Corinthians 15:23, and Prince of life, Acts 3:15(note) See on Revelation 1:5, where the phrase is slightly different, “first-born of the dead.” He comes forth from among the dead as the first-born issues from the womb. Compare Acts 2:4, “having loosed the pains of death,” where the Greek is ὠδῖνας birth-throesThere is a parallelism between first-born of the creation and first-born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike; but the parallelism is not complete. “He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself created” (Dwight). [source]
Colossians 4:2 Continue steadfastly [προσκαρτερειτε]
See note on Mark 3:9, note on Acts 2:42, and Acts 2:46 for this interesting word from προς — pros and καρτερος — karteros (strong), common in the Koiné. [source]
1 Thessalonians 5:19 Quench not the Spirit []
Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Ephesians 4:30. The operation of the Spirit is set forth under the image of fire in Matthew 3:11; Luke 12:49; Acts 2:3, Acts 2:4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy. [source]
1 Thessalonians 1:10 Jesus which delivered [Ἱησοῦν τὸν ῥυόμενον]
More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι todeliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν tosave is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9: but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ. [source]
1 Timothy 6:18 Willing to communicate [κοινωνικούς]
N.T.oolxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν topartake, 1 Timothy 5:22, and κοινός common Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift. [source]
1 Timothy 5:21 I charge [διαμαρτύρομαι]
In Paul 1 Thessalonians 4:6only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14. [source]
1 Timothy 1:15 Worthy of all acceptation [πάσης ἀποδοχῆς ἄξιος]
The phrase only here and 1 Timothy 4:9. Ἁποδοχή Pastoolxx. Comp. Acts 2:41, ἀποδεξάμενοι τὸν λόγον receivedhis word. Πάσης all or every describes the reception of which the saying is worthy as complete and excluding all doubt. [source]
2 Timothy 2:14 Charging [διαμαρτυρόμενος]
In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12(note); Ephesians 4:17. [source]
2 Timothy 1:3 I thank God [χάριν ἔχω τῷ θεῷ]
Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
2 Timothy 1:3 I thank [χαριν εχω]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις — Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω — eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν — eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων — ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν — eucharistein opheilomen (2 Thessalonians 1:3). [source]
2 Timothy 2:6 First [πρωτον]
As is natural and right. To partake (μεταλαμβανειν — metalambanein). Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω — metechō as in 1 Corinthians 9:12. [source]
2 Timothy 2:6 To partake [μεταλαμβανειν]
Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω — metechō as in 1 Corinthians 9:12. [source]
Titus 1:4 According to the common faith [κατὰ κοινὴν πίστιν]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Hebrews 13:16 But to do good and to communicate forget [τῆς δὲ εὐποιΐ̀ας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]
Hebrews 10:34 Substance [ὕπαρξιν]
Only here and Acts 2:45. Occasionally in lxx. Rend. possession. [source]
Hebrews 1:9 Oil of gladness [ἔλαιον ἀγαλλιάσεως]
The phrase N.T.oolxx. Ἀγαλλίασις exultantjoy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι , Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. [source]
Hebrews 10:29 Hath counted an unholy thing [κοινὸν ἡγησάμενος]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
Hebrews 6:7 Which hath drunk [η πιουσα]
Articular second aorist active participle of πινω — pinō to drink. Herbs Old word from βοσκω — boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω — geōrgeitai). Present passive indicative of γεωργος — geōrgeō old and rare verb from γη εργον — geōrgos (tiller of the soil, μεταλαμβανει — gē class="normal greek">μεταλαμβανω — ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας — metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Hebrews 10:34 Ye had compassion on [συνεπατησατε]
First aorist active indicative of συνπατεω — sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω — harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω — huparchō used as a substantive (cf. υμων — humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω — echō) in indirect discourse after γινωσκοντες — ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι — autoi could have been used agreeing with γινωσκοντες — ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα — ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω — menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
Hebrews 6:7 Herbs [βοτανην]
Old word from βοσκω — boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω — geōrgeitai). Present passive indicative of γεωργος — geōrgeō old and rare verb from γη εργον — geōrgos (tiller of the soil, μεταλαμβανει — gē class="normal greek">μεταλαμβανω — ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας — metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Hebrews 6:7 Meet [ευτετον]
Old compound verbal It is tilled (γεωργεω — geōrgeitai). Present passive indicative of γεωργος — geōrgeō old and rare verb from γη εργον — geōrgos (tiller of the soil, μεταλαμβανει — gē class="normal greek">μεταλαμβανω — ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας — metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Hebrews 2:6 But one somewhere [δε που τις]
See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8. Hath testified First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40). What Neuter, not masculine τις — tis (who). The insignificance of man is implied. The son of man Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. Visited Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes. [source]
1 Peter 2:18 Froward [σκολιοῖς]
Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40(untoward )and Paul, in Philemon 2:15(crooked )The word froward is Anglo-Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:“Those that are froward to an appetite;”i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward. [source]
1 Peter 2:18 To the good and gentle [τοις αγατοις και επιεικεσιν]
Dative case also with the article with class. For επιεικης — epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις — tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 2:18 To the froward [τοις σκολιοις]
“To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 3:20 Souls [διεσωτησαν]
Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 2:18 Be in subjection [υποτασσομενοι]
Present middle participle of υποτασσω — hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε — este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις — tois despotais). Dative case of δεσποτης — despotēs old word for absolute owner in contrast with δουλος — doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος — Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης — epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις — tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 3:20 Waited [απεχεδεχετο]
Imperfect middle of the double compound απεκδεχομαι — apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω — kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος — kataskeuazō old compound (Matthew 11:10), for εις ην — kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Wherein [τουτ εστιν]
“Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
1 John 1:3 Fellowship [κοινωνίαν]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
1 John 1:3 Fellowship with us [κοινωνιαν μετ ημων]
Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb. [source]
1 John 1:3 And heard [και ακηκοαμεν]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν — apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια — aggelia (message) and αναγγελλομεν — anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
1 John 1:3 That ye also may have [ινα και υμεις εχητε]
Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
2 John 1:11 Is partaker [κοινωνεῖ]
The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowshipis peculiar to the First Epistle. See on 1 John 1:3; also on partners (Luke 5:10); fellowship (Acts 2:42); partaker (1 Peter 5:1). [source]

What do the individual words in Acts 2:4 mean?

And they were filled with all Spirit Holy began to speak in other tongues as the Spirit was giving to utter forth to them
καὶ ἐπλήσθησαν πάντες Πνεύματος Ἁγίου ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ Πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς

ἐπλήσθησαν  they  were  filled  with 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: πίμπλημι  
Sense: to fill.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἁγίου  Holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
ἤρξαντο  began 
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
λαλεῖν  to  speak 
Parse: Verb, Present Infinitive Active
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
ἑτέραις  in  other 
Parse: Adjective, Dative Feminine Plural
Root: ἀλλοιόω 
Sense: the other, another, other.
γλώσσαις  tongues 
Parse: Noun, Dative Feminine Plural
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.
Πνεῦμα  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἐδίδου  was  giving 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
ἀποφθέγγεσθαι  to  utter  forth 
Parse: Verb, Present Infinitive Middle or Passive
Root: ἀποφθέγγομαι  
Sense: to speak out, speak forth, pronounce.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.