KJV: And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.
YLT: And after five days came down the chief priest Ananias, with the elders, and a certain orator -- Tertullus, and they made manifest to the governor the things against Paul;
Darby: And after five days came down the high priest Ananias, with the elders, and a certain orator called Tertullus, and laid their informations against Paul before the governor.
ASV: And after five days the high priest Ananias came down with certain elders, and with an orator, one Tertullus; and they informed the governor against Paul.
| Μετὰ | After |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| πέντε | five |
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Parse: Adjective, Accusative Feminine Plural Root: πέντε Sense: five. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| κατέβη | came down |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| ἀρχιερεὺς | high priest |
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Parse: Noun, Nominative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| Ἁνανίας | Ananias |
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Parse: Noun, Nominative Masculine Singular Root: Ἁνανίας Sense: a certain Christian at Jerusalem, the husband of Sapphira Acts 5:–6. |
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| πρεσβυτέρων | elders |
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Parse: Adjective, Genitive Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
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| τινῶν | some |
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Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ῥήτορος | an orator |
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Parse: Noun, Genitive Masculine Singular Root: ῥήτωρ Sense: a speaker, an orator. |
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| Τερτύλλου | Tertullus |
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Parse: Noun, Genitive Masculine Singular Root: Τέρτυλλος Sense: a Roman orator. |
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| τινός | certain |
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Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἐνεφάνισαν | made a representation |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐμφανίζω Sense: to manifest, exhibit to view. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡγεμόνι | governor |
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Parse: Noun, Dative Masculine Singular Root: ἡγεμών Sense: a leader of any kind, a guide, ruler, prefect, president, chief, general, commander, sovereign. |
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| κατὰ | against |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παύλου | Paul |
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Parse: Noun, Genitive 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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Greek Commentary for Acts 24:1
A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul‘s departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (Acts 23:11). The employment of a Roman lawyer (Latin orator) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero pro Cael 30). The speech was probably in Latin which Paul may have understood also. ητωρ Rhētōr is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin rhetor was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans 16:22). [source]
Same verb as in Acts 23:15, Acts 23:22, somewhat like our modern “indictment,” certainly accusations “against Paul” They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see Oxyrhynchus Papyri, Vol. II., p. 162, line 19. [source]
An advocate. The Jews, being little acquainted with Roman forms and laws, had to employ Roman advocates. [source]
Reverse Greek Commentary Search for Acts 24:1
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Imperfect active of ημελλεν τελευταιν mellō (note double augment μελλω ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Old verb to nod, in N.T. only here and Acts 24:10. They were all looking in surprise at each other. Tell us who it is of whom he speaketh Second aorist active imperative with indirect question Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. Breast As in John 21:20; Luke 18:13 in place of κολπον kolpon (John 13:23). This is the moment represented in Leonardo da Vinci‘s “Last Supper,” only he shows the figures like the monks for whom he painted it. [source]
Ταπος Taphos (grave) presents the notion of burial Jesus claims not only the power of life (spiritual) and of judgment, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out A general judgment and a general bodily resurrection we have here for both good and bad as in Matthew 25:46; Acts 24:15; 2 Corinthians 5:10 and as often implied in the words of Jesus (Matthew 5:29.; Matthew 10:28; Luke 11:32). In John 6:39 Jesus asserts that he will raise up the righteous. [source]
Compare Acts 24:14; and see on Luke 1:74. [source]
See on Acts 24:18. Better, on which errand; in which affairs of persecution. [source]
Μελλω Mellō occurs either with the present infinitive (Acts 16:27), the aorist infinitive (Acts 12:6), or the future as here and Acts 24:15; Acts 27:10. Over all the world (επ ολην την οικουμενην eph' holēn tēn oikoumenēn). Over all the inhabited earth (γην gēn understood). Probably a common hyperbole for the Roman empire as in Luke 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine. In the days of Claudius He was Roman Emperor a.d. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero. [source]
Second aorist active subjunctive with the negative final conjunction μη mē In the prophets (εν τοις προπηταις en tois prophētais). The quotation is from the lxx text of Habakkuk 1:5. The plural here refers to the prophetic collection (Luke 24:44; Acts 24:14). “The Jews of Habakkuk‘s day had refused to believe in the impending invasion by the Chaldeans, and yet it had come” (Furneaux). [source]
The quotation is from the lxx text of Habakkuk 1:5. The plural here refers to the prophetic collection (Luke 24:44; Acts 24:14). “The Jews of Habakkuk‘s day had refused to believe in the impending invasion by the Chaldeans, and yet it had come” (Furneaux). [source]
Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Literally, after the ceasing (accusative of articular aorist middle infinitive of παυω pauō to make cease) as to the uproar (accusative of general reference). Noise and riot, already in Matthew 26:5; Matthew 27:24; Mark 5:38; Mark 14:2; and see in Acts 21:34; Acts 24:18. Pictures the whole incident as bustle and confusion. [source]
For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (Acts 20:16). There is no necessary connexion with the vow in Acts 18:15. In Acts 24:17 Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings Paul spent seven days in Troas (Acts 20:6), Tyre (Acts 21:4), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. [source]
Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. [source]
Without “than” (η ē) as in Acts 23:21; Acts 24:11 and often in the ancient Greek. [source]
Old word from προτυμος prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Instrumental case of old word from επιεικης epieikēs and this from επι epi and εικος eikos (reasonable, likely, fair). “Sweet Reasonableness” (Matthew Arnold), gentleness, fairness. An επιεικης epieikēs man is “one who makes reasonable concessions” (Aristotle, Etho4. Acts 24:10), while δικαιος dikaios is “one who insists on his full rights” (Plato, Leg. 757 D) as translated by Page. A few words (συντομως suntomōs). Old adverb from συντεμνω suntemnō to cut together (short), abbreviate. Like δια βραχεων dia bracheōn in Hebrews 13:22. In N.T. only here and Mark 16 (shorter conclusion). [source]
His whole confession of belief in Acts 24:14, Acts 24:15. [source]
Or misdeed. Old word from αδικεω adikeō to do wrong. In the N.T. only here and Acts 18:14; Revelation 18:5. Paul uses “αδικημα adikēma ” from the standpoint of his accusers. “To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough” (Furneaux). When I stood (σταντος μου stantos mou). Genitive absolute, second aorist active participle of ιστημι histēmi (intransitive), “when I took my stand.” Before the council Same use of επι epi with genitive as in Acts 24:19. [source]
Another (see προσκυνησων proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Same use of επι epi with genitive as in Acts 24:19. [source]
The normal Greek idiom with the attributive use of ουτος houtos calls for the article before μιας mias though some inscriptions show it as here (Robertson, Grammar, p. 702). That Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER- Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER- Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]
Genitive of the relative attracted to the case of the antecedent εκεκραχα phōnēs I cried (περι ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER- Touching (κρινομαι peri). Concerning (around, about). I am called in question (επ υμων krinomai). As in Acts 23:6. -DIVIDER- Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]
“Knowing” (second perfect active participle of οιδα oida) “more accurately” (comparative of adverb ακριβως akribōs). More accurately than what? Than the Sanhedrin supposed he had “concerning the Way” How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a religio licita as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note “alms” in Acts 24:17) might offer him bribes for his liberty. [source]
“At the same time also hoping.” Paul had mentioned the “alms” (Acts 24:17) and that excited the avarice of Felix for “money” Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (Ant. XX. 8, 9) represents Felix as greedy for money. [source]
Genitive absolute again, present middle participle of απολογεομαι apologeomai old verb to make defence as in Acts 19:33; Acts 24:10; Acts 26:1, Acts 26:2. The recitative οτι hoti of the Greek before a direct quotation is not reproduced in English. [source]
Same use of επι epi with the genitive as in Acts 23:30; Acts 24:19, Acts 24:21. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (Acts 25:3). He added the words “επ εμου ep' emou ” (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem “be judged of these things before me,” in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw. [source]
“In which things” (affairs of persecution), “on which errand.” Cf. Acts 24:18. Paul made them leave Palestine (Acts 11:19) and followed them beyond it (Acts 9:2). [source]
Επισταται Epistatai (present middle probably Ionic form of επιστημι ephistēmi) is a literary word and suits well here (cf. Acts 24:10). [source]
Conclusion of the second class condition (determined as unfulfilled) without αν an as in Acts 24:19 because of εδυνατο edunato (verb of possibility, Robertson, Grammar, p. 1014). Note perfect passive infinitive απολελυσται apolelusthai from απολυω apoluō He certainly “could have been set free.” Why was it not done? [source]
This use of ως hōs with a participle (εχων echōn) is common in Greek for the alleged reason. The genitive case with the infinitive κατηγορειν katēgorein is regular. Paul says ετνος ethnos instead of λαος laos as in Acts 24:17; Acts 26:4. [source]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
“I was compelled,” first aorist passive indicative of αναγκαζω anagkazō the very word used of Paul‘s efforts to get the Christians to blaspheme (Acts 26:11) which see. Paul was compelled to appeal to Caesar (See note on Acts 25:11, and note on Acts 25:12 for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. Not that I had aught to accuse my nation of (ουχ ως του ετνους μου εχων τι κατηγορειν ouch hōs tou ethnous mou echōn ti katēgorein). This use of ως hōs with a participle (εχων echōn) is common in Greek for the alleged reason. The genitive case with the infinitive κατηγορειν katēgorein is regular. Paul says ετνος ethnos instead of λαος laos as in Acts 24:17; Acts 26:4. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
See on Acts 1:3. It is used as a legal term, of presenting culprits or witnesses in a court of justice. Compare prove, Acts 24:13. From this, and from the term προστάτις succorerit has been inferred that Phoebe was going to Rome on private legal business (see Conybeare and Howson). This is a mere fancy. [source]
Late word and in papyri, only three times in N.T. (here; Philemon 1:10; Acts 24:16). See note on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Acts 24:16. [source]
Peculiar to the New Testament, and occurring only here and 1 Corinthians 16:2. The classical word is συλλόγη , Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From λέγω to collect. For such material ministries Paul uses a variety of words; as χάρις bounty 1 Corinthians 16:3; κοινωνία contribution Romans 15:26; εὐλογία . blessing, 2 Corinthians 9:5; λειτουπγία ministration 2 Corinthians 9:12; ἐλεημοσύναι alms Acts 24:17. The word ἔρανος was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club-subscription, or for the support of the poor. [source]
Lit., a gathering together against. Both here and Acts 24:12, the best texts read ἐπίστασις onsetRev., that which presseth upon me. “The crowd of cares.” Farrar remarks upon 2 Corinthians 11:23-28, that it is “the most marvelous record ever written of any biography; a fragment beside which the most imperiled lives of the most suffering saints shrink into insignificance, and which shows us how fractional at the best is our knowledge of the details of St. Paul's life.” Eleven of the occurrences mentioned here are not alluded to in Acts. -DIVIDER- -DIVIDER- [source]
For this vivid word επιστασις epistasis see note on Acts 24:12, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. Anxiety for all the churches (η μεριμνα πασων των εκκλησιων hē merimna pasōn tōn ekklēsiōn). Objective genitive after μεριμνα merimna (distractions in different directions, from μεριζω merizō) for which word see Matthew 13:22. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches. [source]
Rev. after the space of fourteen years. Comp. δἰ ἐτῶν πλειόνων afterseveral years, Acts 24:17; δἰ ἡμερῶν after(some) days, Mark 2:1. Διὰ means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.). [source]
The poor Christians of Palestine. Comp. Acts 24:17; Romans 15:26, Romans 15:27; 1 Corinthians 16:3; 2 Corinthians 9:1. For the word, see on Matthew 5:3. In lxx ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless. [source]
Before I was born. Others, from the time of my birth. A few passages in lxx. go to sustain the former view: Isaiah 64:2,24; 66:1,5. That view is also favored by those instances in which a child's destiny is clearly fixed by God before birth, as Samson, Judges href="/desk/?q=jud+16:17&sr=1">Judges 16:17; comp. Judges 13:5, Judges 13:7; John the Baptist, Luke 1:15. See also Matthew 19:12. The usage of ἐκ as marking a temporal starting point is familiar. See John 6:66; John 9:1; Acts 9:33; Acts 24:10. [source]
See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men. [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER- -DIVIDER- Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER- -DIVIDER- In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]
Perfect active participle of αγνιζω hagnizō old verb from αγνος hagnos (pure), here with πσυχας psuchas (souls), with καρδιας kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. [source]
Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
Only here in New Testament. The kindred adjective occurs Galatians 2:4, “false brethrenprivily brought in ” ( παρεισάκτους )The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Judges 1:4, crept in unawares. The verb means, literally, to bring ( ἄγειν ) into ( εἰς ) by the side of ( παρά )Damnable heresies ( αἱρέσεις ἀπωλείας )Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
“Because of whom” (accusative case of relative, referring to πολλοι polloi many). Αυτων Autōn (their) refers to πσευδοδιδασκαλοι pseudodidaskaloi (false teachers) while πολλοι polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω blasphēmeō used as here with δι υμας di' humas because of you).The way of truth (η οδος της αλητειας hē hodos tēs alētheias). οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
On the verb, see on 1 Peter 1:22; see on James 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the remaining cases, of purifying the heart and the soul (James 4:8; 1 Peter 1:22). The kindred adjective ἁγνός purehas a moral signification in every case, as has the noun ἁγότης pureness(only 2 Corinthians 6:6). Ἁγνισμός purification(only Acts 21:26), ceremonial. [source]
Resting upon (επι epi) with locative rather than εις eis looking to, Acts 24:15. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). [source]
If any was not found written in the book of life(ει τις ουχ ευρετη εν τηι βιβλωι της ζωης ei tis ouch heurethē en tēi biblōi tēs zōēs). Condition of first class withει eiand the first aorist passive indicative ofευρισκω heuriskōIn this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire,Matthew 5:22). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. InDaniel 12:2there is a resurrection to death as well as to life and so inJohn 5:29;Acts 24:15. [source]
See Revelation 20:4 for the items here. “To infer from this statement, as many expositors have done, that the εζησαν ezēsan of Revelation 20:4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative” (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.This is the first resurrection (αυτη η αναστασις η πρωτη hautē hē anastasis hē prōtē). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]