KJV: And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
YLT: how nothing I did keep back of what things are profitable, not to declare to you, and to teach you publicly, and in every house,
Darby: how I held back nothing of what is profitable, so as not to announce it to you, and to teach you publicly and in every house,
ASV: how I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house,
ὡς | how |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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οὐδὲν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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ὑπεστειλάμην | I did shrink back |
Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: ὑποστέλλω Sense: to draw back, let down, lower. |
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τῶν | of that |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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συμφερόντων | being profitable |
Parse: Verb, Present Participle Active, Genitive Neuter Plural Root: συμφέρω Sense: to bear or bring together. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἀναγγεῖλαι | to declare |
Parse: Verb, Aorist Infinitive Active Root: ἀναγγέλλω Sense: to announce, make known. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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διδάξαι | to teach |
Parse: Verb, Aorist Infinitive Active Root: διδάσκω Sense: to teach. |
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δημοσίᾳ | publicly |
Parse: Adjective, Dative Feminine Singular Root: δημόσιος Sense: belonging to the people or state, public. |
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οἴκους | house to house |
Parse: Noun, Accusative Masculine Plural Root: οἶκος Sense: a house. |
Greek Commentary for Acts 20:20
Still indirect discourse (question) after επισταστε epistasthe (ye know) with ως hōs like πως pōs in Acts 20:18. First aorist middle of υποστελλω hupostellō old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in Habakkuk 2:4 (Hebrews 10:38). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1 Thessalonians 2:4, 1 Thessalonians 2:11; 2 Corinthians 4:2; Galatians 1:10). [source]
Ablative case of the articular first aorist active infinitive of αναγγελλω anaggellō with the redundant negative after verbs of hindering, etc. (Robertson, Grammar, p. 1094). Anything that was profitable (των συμπεροντων tōn sumpherontōn). Partitive genitive after ουδεν ouden of the articular present active participle of συμπερω sumpherō to bear together, be profitable. Publicly By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Partitive genitive after ουδεν ouden of the articular present active participle of συμπερω sumpherō to bear together, be profitable. [source]
By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
Reverse Greek Commentary Search for Acts 20:20
Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18. [source]
The same word as in Acts 20:20: kept back. [source]
To remain in with locative, old verb. It is possible that πιστις pistis here has the notion of creed as Paul uses it later (Colossians 1:23 with επιμενω epimenō 1 Timothy 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must (δει ημας dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
First aorist active participle of δερω derō old verb to flay, to skin, to smite. The Lex Valeria b.c. 509 and the Lex Poscia b.c. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, “To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide.” Claudius had “deprived the city of Rhodes of its freedom for having crucified some citizen of Rome” (Rackham). Publicly (δημοσιαι dēmosiāi). This added insult to injury. Common adverb (οδωι hodōi) supplied with adjective, associative instrumental case, opposed to ιδιαι idiāi or κατ οικους kat' oikous Acts 20:20) Uncondemned This same verbal adjective from κατακρινω katȧkrinō with α a privative is used by Paul in Acts 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος akatagnōstos but in late Koiné (papyri, inscriptions). The meaning is clearly “without being tried.” Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Acts 25:16). Even slaves in Roman law had a right to be heard. Men that are Romans (αντρωπους ομαιους υπαρχοντας anthrōpous Romaious huparchontas). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. Have cast us into prison Second aorist active indicative of βαλλω ballō old verb, with first aorist ending as often in the Koiné This was the climax, treating them as criminals. And now privily (και νυν λατραι kai nun lathrāi). Paul balances their recent conduct with the former. Nay verily, but No indeed! It is the use of γεαρα gar so common in answers As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (εχαγω exagagetōsan third person plural second aorist active imperative of exagō). It was a bitter pill to the proud praetors. [source]
This added insult to injury. Common adverb (οδωι hodōi) supplied with adjective, associative instrumental case, opposed to ιδιαι idiāi or κατ οικους kat' oikous Acts 20:20) [source]
Singular here though plural in κατ οικους kat' oikous (Acts 20:20). Bonds and afflictions (δεσμα και τλιπσεις desma kai thlipseis). Both together as in Philemon 1:17; 2 Corinthians 1:8. Literal bonds and actual pressures. Abide me With the accusative as in Acts 20:5 (εμενον ημας emenon hēmas) and nowhere else in the N.T. [source]
Paul was sensitive on this point as in Corinth (Acts 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of απο apo with the ablative rather than the mere ablative after καταρος katharos Acts 20:27 Paul here repeats the very words and idioms used in Acts 20:20, adding “the whole counsel of God” All the counsel of God that concerned Paul‘s work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page). [source]
The today day, the last day with you, our parting day. I am pure from the blood of all men (καταρος ειμι απο του αιματος παντων katharos eimi apo tou haimatos pantōn). Paul was sensitive on this point as in Corinth (Acts 18:6). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of απο apo with the ablative rather than the mere ablative after καταρος katharos Acts 20:27 Paul here repeats the very words and idioms used in Acts 20:20, adding “the whole counsel of God” (pāsan tēn boulēn tou theou). All the counsel of God that concerned Paul‘s work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page). [source]
Or, began to withdraw, etc. Ὑποστέλλειν only here in Paul. It means, originally, to draw in or contract. Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or prevaricate. There seems to be no special reason for making it either a military metaphor, as Lightfoot, or a nautical metaphor, as Farrar. See on Acts 20:20. [source]
It was his habit (imperfect tense). He drew back (υπεστελλεν hupestellen). Imperfect tense, inchoative action, “he began to draw himself (εαυτον heauton) back.” Old word υποστελλω hupostellō See middle voice to dissemble (Acts 20:20, Acts 20:27), to shrink (Hebrews 10:38). Separated himself Inchoative imperfect again, “began to separate himself” just like a Pharisee (see note on Galatians 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. Fearing them that were of the circumcision (ποβουμενος τους εκ περιτομης phoboumenos tous ek peritomēs). This was the real reason for Peter‘s cowardice. See Acts 11:2 for “οι εκ περιτομης hoi ek peritomēs ” (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ. [source]
Imperfect tense, inchoative action, “he began to draw himself (εαυτον heauton) back.” Old word υποστελλω hupostellō See middle voice to dissemble (Acts 20:20, Acts 20:27), to shrink (Hebrews 10:38). [source]
Omit if any man. Rend. “and if he draw back,” that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6. The verb only here, Acts 20:20, Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx. [source]
Condition of third class with εαν ean and the first aorist middle subjunctive of υποστελλω hupostellō old verb to draw oneself under or back, to withdraw, as already in Acts 20:20, Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of “the just shall live by faith.” [source]