KJV: Then Philip went down to the city of Samaria, and preached Christ unto them.
YLT: And Philip having gone down to a city of Samaria, was preaching to them the Christ,
Darby: And Philip, going down to a city of Samaria, preached the Christ to them;
ASV: And Philip went down to the city of Samaria, and proclaimed unto them the Christ.
Φίλιππος | Philip |
Parse: Noun, Nominative Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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κατελθὼν | having gone down |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: κατέρχομαι Sense: to come down, go down. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πόλιν | [a] city |
Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Σαμαρείας | of Samaria |
Parse: Noun, Genitive Feminine Singular Root: Σαμάρεια Sense: a territory in Palestine, which had Samaria as its capital. |
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ἐκήρυσσεν | was proclaiming |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Χριστόν | Christ |
Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for Acts 8:5
The deacon (Acts 6:5) and evangelist (Acts 21:8), not the apostle of the same name (Mark 3:18). [source]
Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in Acts 8:4. Jesus had an early and fruitful ministry in Samaria (John 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Acts 1:8). Proclaimed (εκηρυσσεν ekērussen). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενοι euaggelizomenoi in Acts 8:4 of missionaries of good news (Page) while εκηρυσσεν ekērussen here presents the preacher as a herald. He is also a teacher (διδασκαλος didaskalos) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts 21:8). [source]
The deacon (Acts 6:5). Not the apostle. On the name, see on Mark 3:18. [source]
Note the article, “the Christ,” and see on Matthew 1:1. [source]
Imperfect.Kept doing from time to time, as is described in the next verse. [source]
Reverse Greek Commentary Search for Acts 8:5
Emphatic use of εγω egō and first aorist active indicative of αποστελλω apostellō common in John for to send. Whereon ye have not laboured Perfect active indicative of κοπιαω kopiaō for which see John 4:6. So also κεκοπιακασιν kekopiakasin in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. Others And ye Emphatic contrast. Have entered Perfect active indicative of εισερχομαι eiserchomai Into their labour Into the fruit and blessed results of their toil This is always true as seen in Acts 8:5-7, Acts 8:14. [source]
The country, not the city. See Acts 8:5, Acts 8:9. [source]
The district here, not the city as in Acts 8:5. Perfect middle indicative of δεχομαι dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Acts 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since “many Christian Jews would be scandalized by the admission of Samaritans” (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke 9:54). [source]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
Here, Acts 21:8and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). [source]