KJV: Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
YLT: if then the equal gift God did give to them as also to us, having believed upon the Lord Jesus Christ, I -- how was I able to withstand God?'
Darby: If then God has given them the same gift as also to us when we had believed on the Lord Jesus Christ, who indeed was I to be able to forbid God?
ASV: If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?
| ἴσην | same |
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Parse: Adjective, Accusative Feminine Singular Root: ἴσος Sense: equal, in quantity or quality. |
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| δωρεὰν | gift |
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Parse: Noun, Accusative Feminine Singular Root: δωρεά Sense: a gift. |
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| ἔδωκεν | has given |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἡμῖν | to us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| πιστεύσασιν | having believed |
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Parse: Verb, Aorist Participle Active, Dative Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| Κύριον | Lord |
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Parse: Noun, Accusative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστόν | Christ |
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Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| τίς | how |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τίς Sense: who, which, what. |
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| δυνατὸς | able |
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Parse: Adjective, Nominative Masculine Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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| κωλῦσαι | to forbid |
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Parse: Verb, Aorist Infinitive Active Root: κωλύω Sense: to hinder, prevent forbid. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεόν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Acts 11:17
The equal gift, equal in quality, rank, or measure. Common word. [source]
First aorist active participle of πιστευω pisteuō in the dative case. It agrees both with ημιν hēmin (unto us) and with αυτοις autois (unto them), “having believed on the Lord Jesus Christ.” Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. Who was I (εγω τις ημην egō tis ēmēn). Note order, “I, who was I.” “That I could withstand God” Literally, “able to withstand or hinder God.” It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter‘s statement of the facts made an unanswerable defence. And yet Peter (Galatians 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians. [source]
Note order, “I, who was I.” “ [source]
” Literally, “able to withstand or hinder God.” It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter‘s statement of the facts made an unanswerable defence. And yet Peter (Galatians 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians. [source]
Better, as Rev., if. [source]
Lit., equal; making them, equally with us, recipients of the Holy Spirit. [source]
Reverse Greek Commentary Search for Acts 11:17
Future passive indicative of σωζω sōzō to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (Acts 10:48; Acts 11:17). [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Perfect middle indicative of epaggellomai to promise, retained in indirect discourse according to usual Greek idiom. He was able (ο επηγγελται dunatos estin). Present active indicative retained in indirect discourse. The verbal adjective επαγγελλομαι dunatos with δυνατος εστιν estin is here used in sense of the verb δυνατος dunatai (Luke 14:31; Acts 11:17). [source]
Present active indicative retained in indirect discourse. The verbal adjective επαγγελλομαι dunatos with δυνατος εστιν estin is here used in sense of the verb δυνατος dunatai (Luke 14:31; Acts 11:17). [source]
Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, “There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God.” See Acts 11:17; Acts 15:9-11. [source]