KJV: Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
YLT: and the twelve, having called near the multitude of the disciples, said, 'It is not pleasing that we, having left the word of God, do minister at tables;
Darby: And the twelve, having called the multitude of the disciples to them, said, It is not right that we, leaving the word of God, should serve tables.
ASV: And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables.
Προσκαλεσάμενοι | Having called near |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: προσκαλέω Sense: to call to. |
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δώδεκα | Twelve |
Parse: Adjective, Nominative Masculine Plural Root: δώδεκα Sense: twelve. |
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πλῆθος | multitude |
Parse: Noun, Accusative Neuter Singular Root: πλῆθος Sense: a multitude. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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μαθητῶν | disciples |
Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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εἶπαν | they said |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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ἀρεστόν | desirable |
Parse: Adjective, Nominative Neuter Singular Root: ἀρεστός Sense: pleasing, agreeable. |
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ἐστιν | it is [for] |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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καταλείψαντας | having neglected |
Parse: Verb, Aorist Participle Active, Accusative Masculine Plural Root: καταλείπω Sense: to leave behind. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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διακονεῖν | to attend |
Parse: Verb, Present Infinitive Active Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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τραπέζαις | tables |
Parse: Noun, Dative Feminine Plural Root: τράπεζα Sense: a table. |
Greek Commentary for Acts 6:2
The whole church, not just the 120. [source]
Pleasing, verbal adjective from αρεσκω areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. Serve tables Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Late first aorist active participle for usual second aorist καταλιποντας katalipontas from καταλειπω kataleipō to leave behind. [source]
Present active infinitive of διακονεω diakoneō from διακονος diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια diakonia (ministration) in Acts 6:1 and διακονος diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Lit., pleasing or agreeable. [source]
Ratherforsake or abandon: leave in the lurch. [source]
Superintend the distribution of food. [source]
Reverse Greek Commentary Search for Acts 6:2
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER- -DIVIDER- [source]
Present active imperative of διακονεω diakoneō (same root as διακονος diakonos), common verb, to minister, here “to serve as deacons.” Cf. διακονειν diakonein in Acts 6:2. See also 1 Timothy 3:13. If they be blameless (ανεγκλητοι οντες anegklētoi ontes). “Being blameless” (conditional participle, οντες ontes). See note on 1 Corinthians 1:8; Colossians 1:22 for ανεγκλητος anegklētos f0). [source]
First-class condition again. See Acts 6:2-4 for the twofold division of service involved here. [source]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
See 1 John 1:5 for απ αυτου ap' autou (from him).Because (οτι hoti). Twofold reason why we receive regularly (λαμβανομεν lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν poioumen we practise regularly) “the things that are pleasing” (τα αρεστα ta aresta old verbal adjective from αρεσκω areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
Twofold reason why we receive regularly (λαμβανομεν lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν poioumen we practise regularly) “the things that are pleasing” (τα αρεστα ta aresta old verbal adjective from αρεσκω areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]