The Judaizers had gone too far with circumcision. Paul"s wish that the Judaizers who were so keen on circumcision would mutilate (i.e, castrate) themselves reflects his deep feelings about the seriousness of their heresy. If God granted Paul"s wish, they could not produce converts, figuratively speaking. Priests of the Cybele cult in nearby Phrygia practiced castration. [1] Paul regarded his legalistic rivals as no better than pagan priests. [source][source][source]
". . . for Paul to compare the ancient Jewish rite of circumcision to pagan practices even in this way is startling. For one thing, it puts the efforts of the Judaizers to have the Gentiles circumcised on the same level as abhorred pagan practices. For another, it links their desire for circumcision to that which even in Judaism disbarred one from the congregation of the Lord ( Deuteronomy 23:1)." [2][source]
Thus Paul"s desire for the false teachers seems to have been that they would cut themselves off from the company of believers. [3][source]
"Most often Galatians is viewed as the great document of justification by faith. What Christians all too often fail to realize is that in reality it is a document that sets out a Christ-centered lifestyle-one that stands in opposition to both nomism and libertinism. Sadly, though applauding justification by faith, Christians frequently renounce their freedom in Christ by espousing either nomism or libertinism, and sometimes (like the Galatians) both. So Paul"s letter to the Galatians , though directly relevant to the Galatian situation, speaks also to our situation today." [4][source]
Context Summary
Galatians 5:1-12 - Hold Fast Your Freedom
We are free. The Son has made us free, and we are free indeed, though not free to disobey the dictates and promptings of our new nature. We are set free from minute prescriptions, from priestly rules and requisitions, from all that would cramp and hinder our spiritual development; but we are still under the law of Christ, who will see to it that the essential righteousness of the Mosaic law is fulfilled in us, "who walk not after the flesh, but after the Spirit," Romans 8:1.
If the Mosaic law is kept as a means of salvation, we must fulfill it all, Galatians 5:3. For himself, as "we" suggests, Galatians 5:5, Paul had an assured confidence that his hope could not be disappointed. Christ is ever calling us upward, Galatians 5:8. Be on guard against the ferment of false teaching, Galatians 5:9. The Apostle shows the absurdity of supposing that he was in favor of circumcision, since, if that were the case, the long persecution of his life would cease, Galatians 5:11. These verses were in Bunyan's mind when he depicted Mr. Worldly Wiseman, of the town of Carnal Policy, as endeavoring to turn Christian out of the Way of the Cross to the house of Mr. Legality. [source]
Chapter Summary: Galatians 5
1He wills them to stand in their liberty, 3and not to observe circumcision; 13but rather love, which is the sum of the law 19He lists the works of the flesh, 22and the fruits of the Spirit, 25and exhorts to walk in the Spirit
Greek Commentary for Galatians 5:12
I would [οπελον] Would that, used as conjunction in wishes. See 1 Corinthians 4:8; note on 2 Corinthians 11:1. Here a wish about the future with future indicative. [source]
They which unsettle you [οι αναστατουντες υμας] Late verb from αναστατος anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion. Cut themselves off (αποκοπσονται apokopsontai). Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Cut themselves off [αποκοπσονται] Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
They were cut off [ἀποκόψονται] More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: “These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation.” With this passage should be compared Philemon 3:2,Philemon 3:3, also aimed at the Judaisers: “Beware of the concision ” ( τὴν κατατομήν ), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28,Romans 2:29; Philemon 3:3; Colossians 2:11. [source]
Which trouble [ἀναστατοῦντες] Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturbRather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν tomake an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak. [source]
Reverse Greek Commentary Search for Galatians 5:12
Acts 21:38Madest an uproar [] Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12, and kindred words in Mark 15:7; Luke 23:19. [source]
Acts 17:6They dragged [εσυρον] Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Acts 17:6Crying [βοωντες] Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Acts 17:6These that have turned the world upside down [οι την οικουμενην αναστατωσαντες] The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Acts 21:37Dost thou know Greek? [ελληνιστι γινωσκεισ] Old Greek adverb in ι ̇i from ελληνιζω Hellēnizō meaning “in Greek.” “Do you know it in Greek?” In the N.T. only here and John 19:20. Art thou not then the Egyptian? (Ουκ αρα συ ει ο Αιγυπτιοσ Ouk ara su ei ho Aiguptioṡ). Expects the answer Yes and αρα ara argues the matter (therefore). The well-known (ο ho) Egyptian who had given the Romans so much trouble. Stirred up to sedition First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
Acts 21:37Stirred up to sedition [αναστατωσας] First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
2 Corinthians 11:1Would that ye could bear with me [οπελον ανειχεστε μου] Koiné{[28928]}š way of expressing a wish about the present, οπελον ophelon (as a conjunction, really second aorist active indicative of οπειλω opheilō without augment) and the imperfect indicative instead of ειτε eithe or ει γαρ ei gar (Robertson, Grammar, p. 1003). Cf. Revelation 3:15. See note on Galatians 5:12 for future indicative with οπελον ophelon and note on 1 Corinthians 4:8 for aorist. Μου Mou is ablative case after ανειχεστε aneichesthe (direct middle, hold yourselves back from me). There is a touch of irony here. [source]
Galatians 5:10Whosoever he be [οστις εαν ηι] Indefinite relative clause with εαν ean and subjunctive. It seems unlikely that Paul knew precisely who the leader was. In Galatians 1:6 he uses the plural of the same verb ταρασσω tarassō and see also αναστατουντες anastatountes in Galatians 5:12. [source]
Philippians 3:2Concision [κατατομήν] Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28,Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
Philippians 3:3For we [ημεις γαρ] We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν apotemnein (to cut off) in sense of mutilation also. [source]
Revelation 3:15Nor hot [ουτε ζεστος] Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Revelation 3:15I would thou wert [οπελον ης] Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
What do the individual words in Galatians 5:12 mean?
I wishalsowill emasculate themselvesthoseupsettingyou
Parse: Interjection
Root: ὄφελον
Sense: would that, where one wishes that a thing had happened which has not happened or a thing be done which probably will not be done.
Greek Commentary for Galatians 5:12
Would that, used as conjunction in wishes. See 1 Corinthians 4:8; note on 2 Corinthians 11:1. Here a wish about the future with future indicative. [source]
Late verb from αναστατος anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion. Cut themselves off (αποκοπσονται apokopsontai). Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: “These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation.” With this passage should be compared Philemon 3:2, Philemon 3:3, also aimed at the Judaisers: “Beware of the concision ” ( τὴν κατατομήν ), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, Romans 2:29; Philemon 3:3; Colossians 2:11. [source]
Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturbRather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν tomake an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak. [source]
Reverse Greek Commentary Search for Galatians 5:12
Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12, and kindred words in Mark 15:7; Luke 23:19. [source]
Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Old Greek adverb in ι ̇i from ελληνιζω Hellēnizō meaning “in Greek.” “Do you know it in Greek?” In the N.T. only here and John 19:20. Art thou not then the Egyptian? (Ουκ αρα συ ει ο Αιγυπτιοσ Ouk ara su ei ho Aiguptioṡ). Expects the answer Yes and αρα ara argues the matter (therefore). The well-known (ο ho) Egyptian who had given the Romans so much trouble. Stirred up to sedition First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
Koiné{[28928]}š way of expressing a wish about the present, οπελον ophelon (as a conjunction, really second aorist active indicative of οπειλω opheilō without augment) and the imperfect indicative instead of ειτε eithe or ει γαρ ei gar (Robertson, Grammar, p. 1003). Cf. Revelation 3:15. See note on Galatians 5:12 for future indicative with οπελον ophelon and note on 1 Corinthians 4:8 for aorist. Μου Mou is ablative case after ανειχεστε aneichesthe (direct middle, hold yourselves back from me). There is a touch of irony here. [source]
Indefinite relative clause with εαν ean and subjunctive. It seems unlikely that Paul knew precisely who the leader was. In Galatians 1:6 he uses the plural of the same verb ταρασσω tarassō and see also αναστατουντες anastatountes in Galatians 5:12. [source]
Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28, Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν apotemnein (to cut off) in sense of mutilation also. [source]
Late verbal from ζεω zeō to boil, (Romans 12:11), boiling hot, here only in N.T.I would thou wert (οπελον ης ophelon ēs). Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]
Wish about the present with οπελον ophelon (really ωπελον ōphelon second aorist active indicative of οπειλω opheilō without augment) with the imperfect ης ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε eithe or ει γαρ ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future. [source]