KJV: He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
YLT: he saw in a vision manifestly, as it were the ninth hour of the day, a messenger of God coming in unto him, and saying to him, 'Cornelius;'
Darby: saw plainly in a vision, about the ninth hour of the day, an angel of God coming unto him, And saying to him, Cornelius.
ASV: He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius.
| εἶδεν | He saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| ὁράματι | a vision |
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Parse: Noun, Dative Neuter Singular Root: ὅραμα Sense: that which is seen, spectacle. |
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| φανερῶς | clearly |
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Parse: Adverb Root: φανερῶς Sense: manifestly. |
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| ὡσεὶ | as if |
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Parse: Adverb Root: ὡσεί Sense: as it were, (had been), as though, as, like as, like. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ὥραν | hour |
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Parse: Noun, Accusative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| ἐνάτην | the ninth |
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Parse: Adjective, Accusative Feminine Singular Root: ἔνατος Sense: ninth. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular 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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| ἄγγελον | an angel |
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Parse: Noun, Accusative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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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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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἰσελθόντα | having come |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| εἰπόντα | having said |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Κορνήλιε | Cornelius |
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Parse: Noun, Vocative Masculine Singular Root: Κορνήλιος Sense: a Roman centurion of the Italian cohort stationed in Caesarea who converted to Christianity. |
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Greek Commentary for Acts 10:3
Ingressive second aorist active participle, not present. So punctiliar, “saw come,” not “saw coming.” So also “say” or “speak,” not “saying.” Luke repeats the account of this vision to Cornelius twice (Acts 10:30; Acts 11:13) and also the story of the vision to Peter (10:1-16, Acts 10:28; Acts 11:5). [source]
See on Acts 7:31. [source]
Better, clearly or distinctly, as opposed to a fancy. -DIVIDER- [source]
Reverse Greek Commentary Search for Acts 10:3
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
Obsolete in the old sense of immediately. The A. V. translates αὐθὺς ,straightway, in Matthew 13:21, by and by: εὐθέως , Mark 4:17, immediately: and the same word in Luke 21:9, by and by. Ἐξαυτῆς is rendered immediately, Acts 10:33; Acts 11:11: straightway, Acts 23:30: presently, Philemon 2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.“Right in the same chamber by and by” (close by).and“Two young knights lying by and by” (near together).Edward IV. is reported to have said on his death-bed: “I wote (know) not whether any preacher's words ought more to move you than I that is going by and by to the place that they all preach of.” [source]
The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. “Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Acts 1:8; Acts 10:39)” (Edersheim, “Jew ish Social Life”). [source]
Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; Acts 10:39; and 1 Peter 2:24. Compare Galatians 3:13. [source]
Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple ( πορφύραν )and Matthew scarlet ( κοκκίνην )Apparel ( ἐσθῆτα )The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (Luke 23:2, “perverting our nation”).Beginning from Galilee (αρχαμενος απο της Γαλιλαιας arxamenos apo tēs Galilaias). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
“This one.” By night Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (John 2:23) and the interest of Nicodemus was real and yet he wished to be cautious. Rabbi See note on John 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him “My Master” just as Andrew and John did (John 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in John 1:19-24 (Milligan and Moulton‘s Comm.). We know Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in John 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (John 1:19-27). Thou art a teacher come from God “Thou hast come from God as a teacher.” Second perfect active indicative of ερχομαι erchomai and predicative nominative διδασκαλος didaskalos This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. Can do “Can go on doing” (present active infinitive of ποιεω poieō and so linear). These signs that thou doest Those mentioned in John 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note συ su (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John 12:42), but Nicodemus dares to feel his way. Except God be with him Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts 10:38). [source]
Second aorist middle indicative of πυντανομαι punthanomai Began to mend Second aorist ingressive active indicative of εχω echō (took a turn, got better) and comparative of adverb κομπσως kompsōs Arrian (Epictetus iii. 10.13) has κομπσως εχεις kompsōs echeis from a physician, “Thou hast it fine,” “Thou art doing finely.” The papyri give several similar examples. Κομπσως Kompsōs (neat) is from κομεω komeō to take care of. At the seventh hour The accusative case without a preposition as in Revelation 3:3, though we have περι ωραν ενατην peri hōran enatēn (about the ninth hour) in Acts 10:3. See the accusative also in Exodus 9:18 ταυτην την ωραν αυριον tautēn tēn hōran aurion (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here “during the seventh hour.” In John 4:53 the locative is more exact, “at that hour” The seventh hour would be (Roman time) seven p.m. [source]
The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Ephesians 3:18; Philemon 3:12, Philemon 3:13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking, John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; Acts 25:25. [source]
Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24. [source]
Ingressive second aorist active participle, not present. So punctiliar, “saw come,” not “saw coming.” So also “say” or “speak,” not “saying.” Luke repeats the account of this vision to Cornelius twice (Acts 10:30; Acts 11:13) and also the story of the vision to Peter (10:1-16, Acts 10:28; Acts 11:5). [source]
Cornelius recognizes the angel of God (Acts 10:3) as God‘s messenger. [source]
Imperfect active. Was longing to eat. It was about twelve o‘clock noon and Peter may even have smelt the savory dishes, “while they made ready” “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance (egeneto ep' auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis from existēmi) and from which one came to himself (Acts 12:11). Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
More exactly, “An ecstasy came upon him,” in which trance he passed out of himself Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
Compare “ye yourselves know” (Acts 10:37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (Acts 2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John‘s Gospel). In the Greek ων hōn (which) is attracted into the genitive case to agree with the antecedent παντων pantōn (all), a common enough idiom. [source]
First aorist middle infinitive. See note on Acts 2:40. Ordained (ωρισμενος hrisōmenos). Perfect passive participle of οριζω horizō old verb, to mark out, to limit, to make a horizon. Judge The same point made by Peter in 1 Peter 4:5. He does not use the word “Messiah” to these Gentiles though he did say “anointed” (εχρισεν echrisen) in Acts 10:38. Peter‘s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead). [source]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
The same point made by Peter in 1 Peter 4:5. He does not use the word “Messiah” to these Gentiles though he did say “anointed” (εχρισεν echrisen) in Acts 10:38. Peter‘s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead). [source]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
The Textus Receptus has αρχαμενον arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
Imperfect middle of εκτιτημι ektithēmi to set forth, old verb, but in the N.T. only in Acts (Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23), a deliberate and detailed narrative “in order” Old word for in succession. In the N.T. only in Luke 1:2; Luke 8:1; Acts 3:24; Acts 11:14; Acts 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Acts 11:5, Acts 11:6, Acts 11:15, Acts 11:16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (Acts 10:3-6, Acts 10:30-32; Acts 11:13.). See the discussion chapter 10 for details given here. [source]
First aorist (effective) middle of ασπαλιζω asphalizō from ασπαλης asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον eis to xulon). Χυλον Xulon from χυω xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Χυλον Xulon from χυω xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Second aorist middle of καταλαμβανω katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34. [source]
Nominative plural participle agreeing with τινες tines understood, not with case of ματητων mathētōn One Mnason of Cyprus, an early disciple, with whom we should lodge (παρ ωι χενιστωμεν Μνασωνι τινι Κυπριωι αρχαιωι ματητηι par hōi xenisthōmen Mnasnōi tini Kupriōi archaiōi mathētēi). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar, p. 718). Μνασωνι Mnasōni is really the object of αγοντες agontes or the accusative with παρα para or προς pros understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative ωι hōi (due to παρ par' beside, with). Then the rest agrees in case with Μνασωνι Mnasōni He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds εις τινα κωμην eis tina kōmēn (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive χενιστωμεν xenisthōmen (first aorist passive of χενιζω xenizō to entertain strangers as in Acts 10:6, Acts 10:23, Acts 10:32 already) may be volitive of purpose with the relative (Robertson, Grammar, pp. 955, 989). The use of αρχαιωι archaiōi for “early” may refer to the fact that he was one of the original disciples at Pentecost as Peter in Acts 15:7 uses ημερων αρχαιων hēmerōn archaiōn (early days) to refer to his experience at Ceasarea in Acts 10. “As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors” (Furneaux). [source]
A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, Grammar, p. 718). Μνασωνι Mnasōni is really the object of αγοντες agontes or the accusative with παρα para or προς pros understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative ωι hōi (due to παρ par' beside, with). Then the rest agrees in case with Μνασωνι Mnasōni He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds εις τινα κωμην eis tina kōmēn (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive χενιστωμεν xenisthōmen (first aorist passive of χενιζω xenizō to entertain strangers as in Acts 10:6, Acts 10:23, Acts 10:32 already) may be volitive of purpose with the relative (Robertson, Grammar, pp. 955, 989). The use of αρχαιωι archaiōi for “early” may refer to the fact that he was one of the original disciples at Pentecost as Peter in Acts 15:7 uses ημερων αρχαιων hēmerōn archaiōn (early days) to refer to his experience at Ceasarea in Acts 10. “As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors” (Furneaux). [source]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
In the sphere of Christ Jesus the choice was made. This is God‘s wisdom. Who was made unto us wisdom from God (ος εγενητη σοπια ημιν απο τεου hos egenēthē sophia hēmin apo theou). Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” (δικαιοσυνη τε και αγιασμος και απολυτρωσις dikaiosunē te kai hagiasmos kai apolutrōsis), as is made plain by the use of τεκαικαι tė̇kai̇̇kai The three words (δικαιοσυνη αγιασμοσ απολυτρωσις dikaiosunēσοπια hagiasmosδικαιοσυνη apolutrōsis) are thus shown to be an epexegesis of απολυτρωσις sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [source]
Comp. Philemon 2:8. olxx. Originally an upright stake or pale. Σταυροῦν todrive down a stake; to crucify. Comp. the use of ξύλον woodor tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. [source]
For the phrase comp. Acts href="/desk/?q=ac+10:35&sr=1">Acts 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2 Samuel 8:15; 1 Chronicles 18:14; 1 Samuel 12:4. Faith showed itself in the association of righteousness with power. Comp. Isaiah 9:7; Isaiah 54:14; 1 Kings 10:9. [source]
Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5, Acts 10:18, Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6. [source]
Lit., “work sin.” Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν , to do sin John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: “it is sin that ye are working.” [source]
Only here and Acts 10:38. The preposition κατά , against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3, and exercise dominion, Matthew 20:25, both compounded with this preposition. [source]
Here ανηρ anēr (as opposed to γυνη gunē woman), not αντρωπος anthrōpos of James 1:19 (inclusive of both man and woman). If taken in this sense, it means that a man‘s anger (settled indignation in contrast with τυμος thumos boiling rage or fury) does not necessarily work God‘s righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Acts 10:35 for “working righteousness,” and James 2:9 for “working sin” (εργαζομαι ergazomai both times). [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
“In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; Acts 10:39. [source]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
Here only. Peter, however, uses προσωπολήμπτης , a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία , respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω , to have respect of persons. The constituents of the compound word, πρόσωπον , the countenance, and λαμβάνω , to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, “a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον , a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character.” [source]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message. [source]
Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23). [source]
This is what Jesus had said they must be (Acts 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a μαρτυς martus (Acts 22:15).Who am also a partaker (ο και κοινωνος ho kai koinōnos). “The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω mellō as here is used with the infinitive. [source]
Predicate accusative in apposition with τονκρινοντα ton- απροσωπολημπτως krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω prosōpolēmpsia) from κατα το εκαστου εργον prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
Ablative with εκ ek as the source, for πταρτος phthartos see 1 Peter 1:18, and σπορας sporās (from σπειρω speirō to sow), old word (sowing, seed) here only in N.T., though σπορος sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
Second aorist active indicative of αναπερω anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Rom 6:1-23, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Luke 23:31, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
For the phrase, see Acts 10:33; Philemon 4:14; James 2:8, James 2:19; 2 Peter 1:19. Rev., renders the whole: whom thou wilt do well to set forward on their journey worthily of God. [source]
Future active of ποιεω poieō with adverb καλως kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας propempsas). First aorist active participle (simultaneous action) of προπεμπω propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
Mostly applied in the New Testament to clothing, as Luke 23:11; Acts 10:30; James 2:2. Also to the water of life (Revelation 22:1), and the morning-star (Revelation 22:16). Rev., bright. [source]