KJV: Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
YLT: 'Therefore, watch, remembering that three years, night and day, I did not cease with tears warning each one;
Darby: Wherefore watch, remembering that for three years, night and day, I ceased not admonishing each one of you with tears.
ASV: Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.
| γρηγορεῖτε | stay awake |
|
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: γρηγορέω Sense: to watch. |
|
| μνημονεύοντες | remembering |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: μνημονεύω Sense: to be mindful of, to remember, to call to mind. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| τριετίαν | three years |
|
Parse: Noun, Accusative Feminine Singular Root: τριετία Sense: a space of three years. |
|
| νύκτα | night |
|
Parse: Noun, Accusative Feminine Singular Root: νύξ Sense: night. |
|
| ἡμέραν | day |
|
Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| ἐπαυσάμην | I ceased |
|
Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: παύω Sense: to make to cease or desist. |
|
| δακρύων | tears |
|
Parse: Noun, Genitive Neuter Plural Root: δάκρυον Sense: a tear. |
|
| νουθετῶν | admonishing |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: νουθετέω Sense: to admonish, warn, exhort. |
|
| ἕνα | one |
|
Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
|
| ἕκαστον | each |
|
Parse: Adjective, Accusative Masculine Singular Root: ἕκαστος Sense: each, every. |
|
Greek Commentary for Acts 20:31
Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it Stay awake. [source]
Participle describes Paul, I did not cease admonishing, night and day Νουτετων Nouthetōn is from νουτετεω noutheteō to put sense into one. So Paul kept it up with tears (Acts 20:19) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them. [source]
See on Mark 13:35. [source]
From νοῦς , the mind, and τίθημι , to put. Lit., to put in mind; admonish (so Rev., better than warn ). “Its fundamental idea is the well-intentioned seriousness with which one would influence the mind and disposition of another by advice, admonition, warning, putting right, according to circumstances” (Cremer). [source]
Reverse Greek Commentary Search for Acts 20:31
Note επι epi with accusative for extent of time as in Acts 19:8, επι μηνας τρεις epi mēnas treis and often. But in Acts 20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of “three years.” That may be a general expression and there was probably a longer period after the “two years” in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the “for a while” of Acts 19:22. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
A late word from εκτεινω ekteinō to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of νυκτα και ημεραν nukta kai hēmeran as in Acts 20:31. Hope to attain (ελπιζει καταντησαι elpizei katantēsai). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. I am accused by Jews The very word used in Acts 23:28 (ενεκαλουν enekaloun) which see, and by Jews of all people in the world whose mainspring was this very “hope.” It is a tremendously effective turn. [source]
See on Acts 20:31. [source]
See on the kindred verb to warn, Acts 20:31. [source]
Adverb in sense of τυποι tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων pros nouthesian hēmōn). Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia [source]
Second perfect active indicative of ανοιγω anoigō to open. Intransitive, stands wide open at last after his years there (Acts 20:31). A wide open door. What does he mean by ενεργης energēs It is a late word in the Koiné. In the papyri a medical receipt has it for “tolerably strong.” The form ενεργος energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N.T. it occurs in Philemon 1:6; Hebrews 4:12 of “the word of God” as “ενεργης energēs ” (powerful). Paul means that he has at least a great opportunity for work in Ephesus. [source]
Only here and 2 Corinthians 11:27. See on the kindred verb, Mark 13:33. For the historical facts, see Acts 16:25; Acts 20:7-11, Acts 20:31; 2 Thessalonians 3:8. [source]
Πας δείᾳ from παίς achild. In classical usage, that which is applied to train and educate a Child. So Plato: “Education ( παιδεία ) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right” (“Laws,” 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν , which recognizes the necessity of correction or chastisement to thorough discipline. So Leviticus 26:18; Psalm 6:1; Isaiah 53:5; Hebrews 12:5-8. In Acts 7:22 παιδεύω occurs in the original classical sense: “Moses was instructed ( ἐπαιδεύθη ) in all the wisdom,” etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Νουθεσία admonitionoccurs only here, 1 Corinthians 10:11, and Titus 3:10. The kindred verb νουθετέω towarn or admonish, is found only in Paul's letters, with the single exception of Acts 20:31(see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words meaning to exhort or teach. Xenophon uses the phrase νουθετικοὶ λόγοι admonitorywords. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand ( ῥάβδου νουθέτησις , “Laws,” 700). He also uses the phrase πληγαῖς νουθετεῖν toadmonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense ( νοῦς themind, τίθημι toput ): “Whatever is needed to cause the monition to be laid to heart.” Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special. [source]
Rev., admonishing. See on Acts 20:31. Compare νουθεσίᾳ admonition Ephesians 6:4. [source]
Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Only in Acts and Paul. See on Acts 20:31, and comp. 1 Thessalonians 5:14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28. [source]
See on Acts 20:31, and see on Ephesians 6:4. [source]
Only here, 1 Corinthians 10:11; Ephesians 6:4(note). See on νουθετεῖν toadmonish, Acts 20:31. [source]