KJV: And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
YLT: and there were certain of them men of Cyprus and Cyrene, who having entered into Antioch, were speaking unto the Hellenists, proclaiming good news -- the Lord Jesus,
Darby: But there were certain of them, Cyprians and Cyrenians, who entering into Antioch spoke to the Greeks also, announcing the glad tidings of the Lord Jesus.
ASV: But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.
| δέ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἄνδρες | men |
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Parse: Noun, Nominative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| Κύπριοι | of Cyprus |
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Parse: Noun, Nominative Masculine Plural Root: Κύπριος Sense: a Cyprian or Cypriote, i. |
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| Κυρηναῖοι | of Cyrene |
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Parse: Noun, Nominative Masculine Plural Root: Κυρεῖνος Sense: a native of Cyrene. |
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| ἐλθόντες | having come |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἔρχομαι Sense: to come. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Ἀντιόχειαν | Antioch |
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Parse: Noun, Accusative Feminine Singular Root: Ἀντιόχεια Sense: Capital of Syria, situated on the river Orontes, founded by Seleucus Nicanor in 300 B. |
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| ἐλάλουν | were speaking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Ἑλληνιστάς | Hellenists |
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Parse: Noun, Accusative Masculine Plural Root: Ἑλληνιστής Sense: a Hellenist. |
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| εὐαγγελιζόμενοι | proclaiming the gospel |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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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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Greek Commentary for Acts 11:20
Inchoative imperfect active, began to speak. For them it was an experiment. [source]
This is undoubtedly the correct reading in spite of Hellenists Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts 6:1-15). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter‘s defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts 8) had condoned Philip‘s work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not “God-fearers” like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (Acts 11:19) and open to the lessons from their environment without a vision such as Peter had at Joppa. “It was a departure of startling boldness” (Furneaux) by laymen outside of the circle of official leaders. [source]
Some, however, read Ἑλληνιστὰς , the Grecian Jews. See on Acts 6:1. The express object of the narrative has been to describe the admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A. V. and Rev., though the other reading has the stronger MS. evidence. Note, also, the contrast with the statement in Acts 11:19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the general term Jews. [source]
Reverse Greek Commentary Search for Acts 11:20
Real Greeks, not Greek-speaking Jews (Hellenists, Acts 6:1), but Greeks like those in Antioch (Acts 11:20, correct text προς τους ελληνας pros tous Hellēnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts 17:4). To worship at the feast Purpose clause with ινα hina and the first aorist active subjunctive of προσκυνεω proskuneō old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry. [source]
First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in Acts 11:28. The double use of τε te here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (Acts 11:22) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour‘s cross. Lucius of Cyrene was probably one of the original evangelists (Acts 11:20). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). Foster-brother (συντροπος suntrophos). Old word for nourished with or brought up with one collactaneus (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch. [source]
Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (Acts 11:20-26), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. Except ye be circumcised after the custom of Moses, ye cannot be saved (εαν με περιτμητητε τωι ετει Μωυσεωσ ου δυναστε σωτηναι ean me peritmēthēte tōi ethei Mōuseōsεαν ou dunasthe sōthēnai). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, περιτεμνω ean plus the first aorist passive subjunctive of τωι ετει peritemnō). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (σωτηναι tōi ethei) is customary. “Saved” (sōthēnai) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ. [source]