KJV: And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
YLT: And on the first of the week, the disciples having been gathered together to break bread, Paul was discoursing to them, about to depart on the morrow, he was also continuing the discourse till midnight,
Darby: And the first day of the week, we being assembled to break bread, Paul discoursed to them, about to depart on the morrow. And he prolonged the discourse till midnight.
ASV: And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.
| μιᾷ | first [day] |
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Parse: Adjective, Dative Feminine Singular Root: εἷς Sense: one. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| σαββάτων | week |
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Parse: Noun, Genitive Neuter Plural Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| συνηγμένων | having come together |
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Parse: Verb, Perfect Participle Middle or Passive, Genitive Masculine Plural Root: συνάγω Sense: to gather together, to gather. |
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| κλάσαι | to break |
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Parse: Verb, Aorist Infinitive Active Root: κλάω Sense: to break. |
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| ἄρτον | bread |
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Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| διελέγετο | talked |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: διαλέγομαι Sense: to think different things with one’s self, mingle thought with thought. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| μέλλων | about |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μέλλω Sense: to be about. |
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| ἐξιέναι | to depart |
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Parse: Verb, Present Infinitive Active Root: ἔξειμι1 Sense: to go forth, go out. |
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| τῇ | on the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπαύριον | next day |
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Parse: Adverb Root: ἐπαύριον Sense: on the morrow, the next day. |
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| παρέτεινέν | he continued |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: παρατείνω Sense: to extend beside, to stretch out lengthwise, to extend. |
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| λόγον | talk |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| μέχρι | until |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| μεσονυκτίου | midnight |
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Parse: Noun, Genitive Neuter Singular Root: μεσονύκτιον Sense: midnight. |
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Greek Commentary for Acts 20:7
The cardinal μιαι miāi used here for the ordinal πρωτηι prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου sabbatou or the plural σαββατον sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
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]
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]
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]
Being about to, on the point of. [source]
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]
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 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]
Lit., “theone day.” The cardinal numeral here used for the ordinal. [source]
The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See Matthew 28:1; Mark 16:2; John 20:19. [source]
The celebration of the eucharist, coupled with the Agape, or love-feast. [source]
Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb. [source]
Reverse Greek Commentary Search for Acts 20:7
The Hebrew idiom, day one of the week. See on Luke 4:31; see on Acts 20:7. [source]
Locative case of time when. Both Mark (Mark 16:2) and Luke (Luke 24:1) have this very idiom of the cardinal τηι μιαι tēi miāi instead of the usual ordinal τηι πρωτηι tēi prōtēi (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar, p. 671). In all three instances also we have the genitive plural των σαββατων tōn sabbatōn for “the week” as in Acts 20:7. The singular σαββατον sabbaton also occurs for “the week” as in Luke 18:12; Mark 16:9. Cometh Mary Magdalene Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. While it was yet dark Genitive absolute. For σκοτια skotia see John 6:17; Matthew 10:27. Mark (Mark 16:2) says the sun was risen on their actual arrival. She started from the house while still dark. Taken away Perfect passive participle of αιρω airō predicate accusative in apposition with τον λιτον ton lithon f0). [source]
Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in Acts 20:7. [source]
Genitive absolute with present active participle of εχειμι exeimi to go out, old verb, in the N.T. only in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. [source]
To make sure of his safe arrival. That they should come to him with all speed (ινα ως ταχιστα ελτωσιν προς αυτον hina hōs tachista elthōsin pros auton). Note the neat Greek idiom ως ταχιστα hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (ιναελτωσιν hinȧelthōsin second aorist active subjunctive) is also neat Greek (Robertson, Grammar, p. 1046). Departed Imperfect active of εχειμι exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Imperfect active of εχειμι exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
And get first to land (πρωτους εις την γην εχιεναι prōtous eis tēn gēn exienai). This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
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]
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]
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]
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]
Old word diminutive from τυρα thura door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt windore (Hudibras), perhaps from the wrong idea that it was derived from wind and door. Eutychus (a common slave name) was sitting on In the N.T. τυρις thuris only here and 2 Corinthians 11:33 Present passive participle of καταπερω katapherō to bear down, and followed by instrumental case (υπνωι hupnōi). Describes the gradual process of going into deep sleep. Great medical writers use βατυς bathus with υπνος hupnos as we do today (deep sleep). D here has βασει basei (heavy) for βατει bathei (deep). As Paul discoursed yet longer Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Probably the Eucharist to observe which ordinance Paul had come and tarried (Acts 20:7), though some scholars distinguish between what took place in Acts 20:7 and Acts 20:11, needlessly so as was stated on Acts 20:7. And eaten (και γευσαμενος kai geusamenos). The word is used in Acts 10:10 of eating an ordinary meal and so might apply to the Αγαπη Agapē but it suits equally for the Eucharist. The accident had interrupted Paul‘s sermon so that it was observed now and then Paul resumed his discourse. And had talked with them a long while Luke, as we have seen, is fond of ικανος hikanos for periods of time, for a considerable space of time, “even till break of day” Old word for brightness, radiance like German Auge, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in Acts 10:27) and conversational He had much to say before he left. So he departed (ουτως εχηλτεν houtōs exēlthen). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative εχελτεν exelthen ουτως Houtōs here equals τυμ δεμυμ tum demum now at length (Acts 27:7) as Page shows. [source]
Κατὰ has a distributive force, every first day. For week, lit., Sabbath, see on Acts 20:7. [source]
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- -DIVIDER- [source]
For the singular σαββατου sabbatou (sabbath) for week see note on Luke 18:12 and note on Mark 16:9. For the use of the cardinal μιαν mian in sense of ordinal πρωτην prōtēn after Hebrew fashion in lxx (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of κατα kata also. [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]
The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; see on Acts 20:7. The plural is only once used in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 2 Chronicles 31:3; Ezekiel 45:17; Hosea 2:11. [source]
The phrase occurs only here in the New Testament. The first day of the week, the festival of the Lord's resurrection. Not, as some, the day of judgment, which in the New Testament is expressed by ἡ ἡμέρα τοῦ Κυρίου theday of the Lord (2 Thessalonians 2:2); or ἡμέρα Κυρίου theday of the Lord, the article being omitted (2 Peter 3:10); or ἡμέρα Χριστοῦ theday of Christ (Philemon 2:16). The usual New Testament expression for the first day of the week is ἡ μία τῶν σαββάτων (Luke 24:1; see on Acts 20:7). [source]