KJV: Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
YLT: and the disciples, according as any one was prospering, determined each of them to send for ministration to the brethren dwelling in Judea,
Darby: And they determined, according as any one of the disciples was well off, each of them to send to the brethren who dwelt in Judaea, to minister to them;
ASV: And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea:
| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μαθητῶν | the disciples |
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Parse: Noun, Genitive Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| εὐπορεῖτό | was prospered |
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Parse: Verb, Imperfect Indicative Middle, 3rd Person Singular Root: εὐπορέω Sense: to be well off, have means. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὥρισαν | determined |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ὁρίζω Sense: to define. |
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| ἕκαστος | each |
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Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διακονίαν | ministry |
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Parse: Noun, Accusative Feminine Singular Root: διακονία Sense: service, ministering, esp. |
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| πέμψαι | to send |
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Parse: Verb, Aorist Infinitive Active Root: πέμπω Sense: to send. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κατοικοῦσιν | dwelling |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: κατοικέω Sense: to dwell, settle. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίᾳ | Judea |
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Parse: Noun, Dative Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἀδελφοῖς | brothers |
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Parse: Noun, Dative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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Greek Commentary for Acts 11:29
Imperfect middle of ευπορεω euporeō to be well off (from ευπορος euporos), old verb, but here alone in the N.T., “as any one was well off.” The sentence is a bit tangled in the Greek from Luke‘s rush of ideas. Literally, “Of the disciples, as any one was able (or well off), they determined (ωρισαν hōrisan marked off the horizon) each of them to send relief (εις διακονιαν eis diakonian for ministry) to the brethren who dwelt in Judaea.” The worst of the famine came a.d. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead. [source]
Lit., according as any one of them was prospered. The verb is from εὔπορος ,easy to pass or travel through; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originally to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God-speed. So the idea here might be rendered, as each one fared well. [source]
Lit., to send for ministry. -DIVIDER- [source]
Reverse Greek Commentary Search for Acts 11:29
See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well-being generally. Compare the Litany of the English Church: “In all time of our tribulation, in all time of our wealth. ” [source]
Probably correct text, though D has απο apo Westcott and Hort follow Aleph B in reading εις eis (to) Jerusalem, an impossible reading contradicted by Acts 11:29.; Acts 13:1. The ministration (διακονιαν diakonian) referred to is that in Acts 11:29. which may have taken place, in point of time, after the death of Herod. [source]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Galatians 2:1-10). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Acts 15:24 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
As in Revelation 2:2 and explained (explanatory use of και kai = namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην την πιστιν την διακονιαν την υπομονην tēn agapēnπιστιν tēn pistinδιακονιαν tēn diakonianκαι tēn hupomonēn), a longer list of graces than in Revelation 2:2 for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (και pistin) here may be “faithfulness,” and ministry (οτι diakonian) is ministration to needs of others (Acts 11:29; 1 Corinthians 16:15). [source]