Luke carefully noted that the person ultimately responsible for the venture that followed was the Holy Spirit (cf. Acts 1:1-2). This was another of God"s initiatives in building His church. Barnabas and Saul departed from the port of Antioch, Seleucia, located about15 miles to the west near where the Orontes River flowed into the Mediterranean Sea. The island of Cyprus (Kittim, Genesis 10:4; et al.) was Barnabas" homeland ( Acts 4:36). [1][source]
"Cyprus was an island of great importance from very early times, being situated on the shipping lanes between Syria, Asia Minor, and Greece. In57 B.C. it was annexed by Rome from Egypt and in55 B.C. incorporated into the province of Cilicia. In27 B.C. it became a separate province governed on behalf of the emperor Augustus by an imperial legate. In22 B.C. Augustus relinquished its control to the senate, and, like other senatorial provinces, it was administered by a proconsul." [2][source]
Context Summary
Acts 13:1-12 - Beginning A Missionary Campaign
This is one of the greatest chapters in the New Testament, making a new departure in the ministry of the gospel, which henceforth begins to pass out to the uttermost part of the earth, Acts 1:8. It is likely that the mother church at Jerusalem was too conservative to lend herself to the pressure of the Holy Spirit, urging to world-wide evangelization, and that he had to employ the more mobile church at Antioch, which was more susceptible to the passion for humanity, since it stood out on the edge of the great heathen world, like a lighthouse on the shore of a desolate sea.
This momentous prayer meeting had apparently been convened to discover the Lord's will as to further developments. As the names indicate, it was composed largely of Hebrew Christians. Note that the Holy Spirit speaks with authority as Christ's Vicegerent, Acts 2:33. Modern missions are His work and He selects His own agents. We should ever seek to co-operate with Him in discovering and setting apart chosen men and women for His work. [source]
Chapter Summary: Acts 13
1Paul and Barnabas are chosen to go to the Gentiles 6Of Sergius Paulus, and Elymas the sorcerer 13Paul preaches at Antioch that Jesus is Christ 42The Gentiles believe; 44but the Jews talked abusively against Paul, 46whereupon they turn to the Gentiles, of whom many believe 50The Jews raise a persecution against Paul and Barnabas, who go to Iconium
Greek Commentary for Acts 13:4
So they [αυτοι μεν ουν] They themselves indeed therefore. No contrast is necessary, though there is a slight one in Acts 13:5,Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. [source]
Sent forth [εκπεμπτεντες] Old verb from εκπεμπω ekpempō and first aorist passive participle, but in the N.T. only here and Acts 17:10. Sailed (απεπλευσαν apepleusan). Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
Sailed [απεπλευσαν] Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
Sailed [] On Luke's use of words for sailing, see Introduction. [source]
Reverse Greek Commentary Search for Acts 13:4
Matthew 16:18Thou art Peter [οὺ εἶ Πέτρος] Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14,Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15,Acts 5:29; Acts 9:34,Acts 9:40; Acts 10:25,Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23,Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5,Psalm 88:6,Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10,Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7,Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13,Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13,Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27,Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. 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Mark 1:38Into the next towns [εις τας εχομενας κωμοπολεις] It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of εχομενας echomenas for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Hebrews 6:9. “D” here has εγγυς eggus (near). [source]
John 1:29Behold [ἴδε] The imperative in the singular number, though the company of his followers is addressed. This construction, however, is not uncommon. See Matthew 26:65; Acts 13:46. [source]
John 4:22That which ye know not [ο ουκ οιδατε] Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11,John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69,Luke 1:71,Luke 1:77; Acts 13:26,Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
John 4:31In the meanwhile [εν τωι μεταχυ] Supply καιροι kairoi or χρονοι chronoi See το μεταχυ Σαββατον to metaxu Sabbaton “the next Sabbath” (Acts 13:42) and εν τωι μεταχυ en tōi metaxu (Luke 8:1). Μεταχυ Metaxu means between. Prayed him Imperfect active, “kept beseeching him.” For this late (Koiné) use of ερωταω erōtaō to beseech, instead of the usual sense to question see also John 4:40,John 4:47. Their concern for the comfort of Jesus overcame their surprise about the woman. [source]
Acts 13:42Next [μεταξὺ] The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by Acts 13:44; and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek. [source]
Acts 10:24Near [anagkaious)] Only instance in the N.T. of this sense of anagkaios from anagkē necessity, what one cannot do without, necessary (1 Corinthians 12:22), duty (Acts 13:46), or blood relations as here. The ancient Greek writers combined these two words (suggeneis kinsmen, anagkaious necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably. [source]
Acts 13:42And as they went out [Εχιοντων δε αυτων] Genitive absolute with present active participle of εχειμι exeimi to go out, old verb, in the N.T. only in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. [source]
Acts 13:43Of the devout proselytes [των σεβομενων προσηλυτων] Of the worshipping proselytes described in Acts 13:16,Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8,Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Acts 13:44Was gathered together [συνηχτη] First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
Acts 13:45The Jews [οι Ιουδαιοι] Certainly not the proselytes of Acts 13:43. Probably many of the Jews that were then favourably disposed to Paul‘s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles (“almost the whole city,” “the multitudes” τους οχλους tous ochlous) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (Acts 17:5). No such crowds (οχλους ochlous) came to the synagogue when they were the speakers. [source]
Acts 14:3Long time therefore [ικανον μεν ουν χρονον] Accusative of duration of time (possibly six months) and note μεν ουν men oun There is an antithesis in εσχιστη δε eschisthē de (Acts 13:4) and in Acts 13:5 After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, “speaking boldly” Present participle The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have εκ δευτερου ek deuterou (a second time). [source]
Acts 17:5Moved with jealousy [ζηλωσαντες] Both our English words, zeal and jealousy, are from the Greek ζηλος zēlos In Acts 13:45 the Jews (rabbis) “were filled with jealousy” That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1 Thessalonians 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). [source]
Acts 13:44Almost [σχεδον] Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη sunēchthē). First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
Acts 17:15To Athens [εως Ατηνων] To make sure of his safe arrival. That they should come to him with all speed (ινα ως ταχιστα ελτωσιν προς αυτον hina hōs tachista elthōsin pros auton). Note the neat Greek idiom ως ταχιστα hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (ιναελτωσιν hinȧelthōsin second aorist active subjunctive) is also neat Greek (Robertson, Grammar, p. 1046). Departed Imperfect active of εχειμι exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Acts 18:27Helped them much [συνεβαλετο πολυ] Second aorist middle indicative of συνβαλλω sunballō used in Acts 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. Through grace (δια της χαριτος dia tēs charitos). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Acts 27:43Stayed them from their purpose [εκωλευσεν αυτους του βουληματος] And get first to land (πρωτους εις την γην εχιεναι prōtous eis tēn gēn exienai). This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
Acts 5:18With jealousy [ζηλου] Genitive case. Old word from εν τηρησει δημοσιαι zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER-
-DIVIDER-
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Acts 7:27Thrust him away [απωσατο αυτον] First aorist middle indicative (Koiné{[28928]}š for Attic απεωσατο apeōsato) of απωτεω apōtheō to push away from oneself in middle voice as here, common in old Greek. Again in Acts 7:39; Acts 13:46; Romans 11:1; 1 Timothy 1:19. It is always the man who is doing the wrong who is hard to reconcile. [source]
Acts 7:42To serve the host of heaven [λατρευειν τηι στρατιαι του ουρανου] The verb λατρευω latreuō is used of the worship of God (Matthew 4:10) as well as of idols as here (from λατρον latron hire, λατρις latris hireling, then to serve). But the worship of the host of heaven (Deuteronomy 17:3; 2 Kings 17:16; 2 Kings 21:3; 2 Chronicles 33:3,2 Chronicles 33:5; Jeremiah 8:2; Jeremiah 19:13) is Sabaism or worship of the host That is the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. Slain beasts Here only in the N.T. (from Amos 5:25) σπαγη sphagē slaughter, σπαζω sphazō to slay. [source]
Acts 7:42In the book of the prophets [εν βιβλωι των προπητων] That is the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. [source]
Romans 4:17Have I made [τέθεικα] Appointed or constituted. For a similar sense see Matthew 24:51; John 15:16, and note; Acts 13:47; 1 Timothy 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son. [source]
Romans 11:11By their fall [τωι αυτων παραπτωματι] Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26,1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11For to provoke them to jealousy [εις το παραζηλωσαι] Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26,1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
1 Corinthians 12:3Jesus is anathema [ανατεμα Ιησους] On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). [source]
1 Corinthians 12:3Speaking in the Spirit of God [εν πνευματι τεου λαλων] Either sphere or instrumentality. No great distinction here between λαλεω laleō (utter sounds) and λεγω legō (to say). Jesus is anathema (ανατεμα Ιησους anathema Iēsous). On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ Kurios Caesar and how each time he replied Κυριος Ιησους Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
1 Timothy 1:3To tarry [προσμειναι] First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4,2 Thessalonians 3:6,2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Hebrews 1:1By the prophets [ἐν τοῖς προφήταις] Rend. “in the prophets,” which does not mean in the collection of prophetic writings, as John 6:45; Acts 13:40, but rather in the prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; “The prophet is an interpreter, echoing from within ( ἔνδοθεν ) the sayings of God” (De Praemiis et Poenis, § 9) [source]
Hebrews 9:22I may almost say [σχεδον] Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα panta With blood In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.). Apart from shedding of blood A double compound first found here (coined by the writer) and later in ecclesiastical writers “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 26:28: “This is my blood of the covenant which is shed for many for the forgiveness of sins.” The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. [source]
Hebrews 8:3Is appointed [κατισταται] As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
James 2:2Assembly [συναγωγὴν] The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
James 2:7The honourable name [το καλον ονομα] “The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14,1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
1 John 3:8Might destroy [λύσῃ] Lit., dissolve, loosen. Compare Acts 27:41; Acts 13:43. “The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together” (Westcott). [source]
Revelation 2:9But thou art rich [αλλα πλουσιος ει] Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13,Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Parse: Noun, Accusative Feminine Singular
Root: Κύπρος
Sense: a very fertile and delightful island of the Mediterranean, lying between Cilicia and Syria.
Greek Commentary for Acts 13:4
They themselves indeed therefore. No contrast is necessary, though there is a slight one in Acts 13:5, Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. [source]
Old verb from εκπεμπω ekpempō and first aorist passive participle, but in the N.T. only here and Acts 17:10. Sailed (απεπλευσαν apepleusan). Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
Effective aorist active indicative of αποπλεω apopleō old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews. [source]
On Luke's use of words for sailing, see Introduction. [source]
Reverse Greek Commentary Search for Acts 13:4
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of εχομενας echomenas for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Hebrews 6:9. “D” here has εγγυς eggus (near). [source]
The imperative in the singular number, though the company of his followers is addressed. This construction, however, is not uncommon. See Matthew 26:65; Acts 13:46. [source]
Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
Supply καιροι kairoi or χρονοι chronoi See το μεταχυ Σαββατον to metaxu Sabbaton “the next Sabbath” (Acts 13:42) and εν τωι μεταχυ en tōi metaxu (Luke 8:1). Μεταχυ Metaxu means between. Prayed him Imperfect active, “kept beseeching him.” For this late (Koiné) use of ερωταω erōtaō to beseech, instead of the usual sense to question see also John 4:40, John 4:47. Their concern for the comfort of Jesus overcame their surprise about the woman. [source]
See on Acts 13:41. In the various towns along their route. [source]
The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by Acts 13:44; and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek. [source]
Only instance in the N.T. of this sense of anagkaios from anagkē necessity, what one cannot do without, necessary (1 Corinthians 12:22), duty (Acts 13:46), or blood relations as here. The ancient Greek writers combined these two words (suggeneis kinsmen, anagkaious necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably. [source]
Imperfect active of καταγγελλω kataggellō inchoative, began to proclaim. This was Paul‘s rule of procedure, “to the Jew first” (Romans 1:16; Acts 13:46; Acts 17:2; Acts 18:4, Acts 18:19; Acts 19:8). [source]
Genitive absolute with present active participle of εχειμι exeimi to go out, old verb, in the N.T. only in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. [source]
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
Certainly not the proselytes of Acts 13:43. Probably many of the Jews that were then favourably disposed to Paul‘s message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles (“almost the whole city,” “the multitudes” τους οχλους tous ochlous) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (Acts 17:5). No such crowds (οχλους ochlous) came to the synagogue when they were the speakers. [source]
Accusative of duration of time (possibly six months) and note μεν ουν men oun There is an antithesis in εσχιστη δε eschisthē de (Acts 13:4) and in Acts 13:5 After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, “speaking boldly” Present participle The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have εκ δευτερου ek deuterou (a second time). [source]
Both our English words, zeal and jealousy, are from the Greek ζηλος zēlos In Acts 13:45 the Jews (rabbis) “were filled with jealousy” That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1 Thessalonians 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). [source]
Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη sunēchthē). First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
To make sure of his safe arrival. That they should come to him with all speed (ινα ως ταχιστα ελτωσιν προς αυτον hina hōs tachista elthōsin pros auton). Note the neat Greek idiom ως ταχιστα hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (ιναελτωσιν hinȧelthōsin second aorist active subjunctive) is also neat Greek (Robertson, Grammar, p. 1046). Departed Imperfect active of εχειμι exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Imperfect active of εχειμι exeimi old Greek word, but rare in N.T. All in Acts (Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:43) [source]
Second aorist middle indicative of συνβαλλω sunballō used in Acts 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. Through grace (δια της χαριτος dia tēs charitos). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
And get first to land (πρωτους εις την γην εχιεναι prōtous eis tēn gēn exienai). This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
This classic verb εχειμι exeimi occurs four times in Acts 13:42; Acts 17:15; Acts 20:7; Acts 27:32 and nowhere else in the N.T. It was a wise command. [source]
Genitive case. Old word from εν τηρησει δημοσιαι zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER- -DIVIDER- [source]
First aorist middle indicative (Koiné{[28928]}š for Attic απεωσατο apeōsato) of απωτεω apōtheō to push away from oneself in middle voice as here, common in old Greek. Again in Acts 7:39; Acts 13:46; Romans 11:1; 1 Timothy 1:19. It is always the man who is doing the wrong who is hard to reconcile. [source]
The verb λατρευω latreuō is used of the worship of God (Matthew 4:10) as well as of idols as here (from λατρον latron hire, λατρις latris hireling, then to serve). But the worship of the host of heaven (Deuteronomy 17:3; 2 Kings 17:16; 2 Kings 21:3; 2 Chronicles 33:3, 2 Chronicles 33:5; Jeremiah 8:2; Jeremiah 19:13) is Sabaism or worship of the host That is the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. Slain beasts Here only in the N.T. (from Amos 5:25) σπαγη sphagē slaughter, σπαζω sphazō to slay. [source]
That is the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. [source]
Appointed or constituted. For a similar sense see Matthew 24:51; John 15:16, and note; Acts 13:47; 1 Timothy 2:7. The verb shows that the paternity was the result of a special arrangement. It would not be used to denote the mere physical connection between father and son. [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). [source]
Either sphere or instrumentality. No great distinction here between λαλεω laleō (utter sounds) and λεγω legō (to say). Jesus is anathema (ανατεμα Ιησους anathema Iēsous). On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ Kurios Caesar and how each time he replied Κυριος Ιησους Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
To continue on. The compound does not occur in Paul, but is found in Acts 11:23; Acts 13:43; Acts 18:18. [source]
First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Rend. “in the prophets,” which does not mean in the collection of prophetic writings, as John 6:45; Acts 13:40, but rather in the prophets themselves as the vessels of divine inspiration. God spake in them and from them. Thus Philo; “The prophet is an interpreter, echoing from within ( ἔνδοθεν ) the sayings of God” (De Praemiis et Poenis, § 9) [source]
Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα panta With blood In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.). Apart from shedding of blood A double compound first found here (coined by the writer) and later in ecclesiastical writers “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 26:28: “This is my blood of the covenant which is shed for many for the forgiveness of sins.” The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. [source]
As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
Lit., dissolve, loosen. Compare Acts 27:41; Acts 13:43. “The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together” (Westcott). [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45. [source]