KJV: For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
YLT: for this cause, therefore, I called for you to see and to speak with you, for because of the hope of Israel with this chain I am bound.'
Darby: For this cause therefore I have called you to me to see and to speak to you; for on account of the hope of Israel I have this chain about me.
ASV: For this cause therefore did I entreat you to see and to speak with me : for because of the hope of Israel I am bound with this chain.
| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| αἰτίαν | cause |
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Parse: Noun, Accusative Feminine Singular Root: αἰτία Sense: cause, reason. |
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| παρεκάλεσα | I have called |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| ἰδεῖν | to see |
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Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
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| προσλαλῆσαι | to speak to [you] |
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Parse: Verb, Aorist Infinitive Active Root: προσλαλέω Sense: to speak to. |
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| ἕνεκεν | because of |
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Parse: Preposition Root: εἵνεκεν Sense: on account of, for the sake of, for. |
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| ἐλπίδος | hope |
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Parse: Noun, Genitive Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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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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| Ἰσραὴλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| ἅλυσιν | chain |
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Parse: Noun, Accusative Feminine Singular Root: ἅλυσις Sense: a chain, bond by which the body or any part of it (hands, feet) is bound. |
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| περίκειμαι | I have around [me] |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: περίκειμαι Sense: to lie around. |
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Greek Commentary for Acts 28:20
(παρεκαλεσα parekalesa Did I invite you. [source]
Genitive with preposition εινεκεν heineken The hope of the Messiah is his point as in Acts 26:6. I am bound with this chain (την αλυσιν ταυτην περικειμαι tēn halusin tautēn perikeimai). This old verb means to lie around as in Luke 17:2; Hebrews 12:1. But it is also used as the passive of περιτιτημι peritithēmi to place around with the accusative of περιτιτημι peritithēmi retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, Grammar, p. 815). [source]
This old verb means to lie around as in Luke 17:2; Hebrews 12:1. But it is also used as the passive of περιτιτημι peritithēmi to place around with the accusative of περιτιτημι peritithēmi retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, Grammar, p. 815). [source]
Lit., compassed. [source]
Reverse Greek Commentary Search for Acts 28:20
Compare hope of Israel, Acts 28:20, and Isaiah 40:1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isaiah 11:10. A common form of adjuration among the Jews was, So may I see the consolation [source]
Paul had identified Christianity with Judaism (Acts 28:20) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts 18:2) was due to disturbance over Christ Cf. Acts 28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere. [source]
Comparative of πολυς polus “more than a few.” Expounded (εχετιτετο exetitheto). Imperfect middle of εκτιτημι ektithēmi to set forth, as in Acts 11:4; Acts 18:26. He did it with detail and care and spent all day at it, “from morning till evening” (απο πρωι εως εσπερας apo prōi heōs hesperas). In N.T. only here, Acts 4:3 and Luke 24:29, though common word. Persuading them concerning Jesus Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Acts 28:20). It was Paul‘s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do. [source]
Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Acts 28:20). It was Paul‘s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do. [source]
“For which cause,” stronger than διο dio So in 2 Timothy 1:12; Titus 1:13. Only example of αιτια aitia by Paul save in Acts 28:20. [source]
Present active infinitive of the late verb μετριοπατεω metriopatheō It is a philosophical term used by Aristotle to oppose the απατεια apatheia (lack of feeling) of the Stoics. Philo ranks it below απατεια apatheia Josephus (Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. “If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent” (Dods). With the ignorant Dative case of the articular present active participle of αγνοεω agnoeō old verb not to know (Mark 9:32). And erring Present middle participle (dative case) of πλαναω planaō The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned “willingly” Present passive indicative of the old verb περικειμαι perikeimai here used transitively as in Acts 28:20 The priest himself has weakness lying around him like a chain. Not so Jesus. [source]