KJV: Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
YLT: And he came to Derbe and Lystra, and lo, a certain disciple was there, by name Timotheus son of a certain woman, a believing Jewess, but of a father, a Greek,
Darby: And he came to Derbe and Lystra: and behold, a certain disciple was there, by name Timotheus, son of a Jewish believing woman, but the father a Greek,
ASV: And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek.
| Κατήντησεν | He came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταντάω Sense: to come to, arrive. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Δέρβην | Derbe |
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Parse: Noun, Accusative Feminine Singular Root: Δέρβη Sense: a city of Lycaonia, on the confines of Isauria. |
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| Λύστραν | Lystra |
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Parse: Noun, Accusative Feminine Singular Root: Λύστρα Sense: a city in the eastern part of the great plain of Lycaonia. |
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| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| μαθητής | a disciple |
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Parse: Noun, Nominative Masculine Singular Root: μαθητής Sense: a learner, pupil, disciple. |
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| τις | certain |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὀνόματι | named |
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Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Τιμόθεος | Timothy |
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Parse: Noun, Nominative Masculine Singular Root: Τιμόθεος Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer. |
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| υἱὸς | [the] son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| γυναικὸς | of a woman |
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Parse: Noun, Genitive Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| Ἰουδαίας | Jewish |
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Parse: Adjective, Genitive Feminine Singular Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| πιστῆς | believing |
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Parse: Adjective, Genitive Feminine Singular Root: πιστός Sense: trusty, faithful. |
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| πατρὸς | father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Ἕλληνος | a Greek |
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Parse: Noun, Genitive Masculine Singular Root: Ἕλλην Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies. |
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Greek Commentary for Acts 16:1
First aorist active of κατανταω katantaō late verb to come down to, to arrive at. He struck Derbe first of the places in the first tour which was the last city reached then. [source]
Apparently a native of Lystra (“there,” εκει ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
Reverse Greek Commentary Search for Acts 16:1
This adjective “daily” It clearly comes from επι epi and ιων iōn But the adjective επιουσιος epiousios is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, Vocabulary say: “The papyri have as yet shed no clear light upon this difficult word (Matthew 6:11; Luke 11:3), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original” (this in 1919). Deissmann claims that only about fifty purely New Testament or “Christian” words can be admitted out of the more than 5,000 used. “But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. Επιουσιος Epiousios has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in Neutestamentliche Studien Georg Heinrici dargebracht, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner‘s discovery (Theol. Lit. Ztg. 1925, Colossians. 119) of επιουσιος epiousios in an ancient housekeeping book” (Light from the Ancient East, New ed. 1927, p. 78 and note 1). So then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2 Maccabees 1:8, τους επιουσιους tous epiousious after τους αρτους tous artous The meaning, in view of the kindred participle (επιουσηι epiousēi) in Acts 16:12, seems to be “for the coming day,” a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner. [source]
Contrary to ( παρά ) his apparent intention of going on. Only here and Acts 16:15. [source]
Periphrastic past perfect active of συνερχομαι sunerchomai after Aorist active participle of κατακολουτεω katakoloutheō an old verb, but in the N.T. only here and Acts 16:17. It is possible that they followed after Joseph and Nicodemus so that they “beheld the tomb,” First aorist passive indicative of τιτημι tithēmi They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: “and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there.” At any rate the women saw “that” and “how” the body of Jesus was laid in this new tomb of Joseph in the rocks. [source]
Strong verb παραβιαζομαι parabiazomai to compel by use of force (Polybius and lxx). In the N.T. only here and Acts 16:15. It was here compulsion of courteous words. [source]
Periphrastic imperfect active. Here alone in the N.T., but common in the lxx and in late Greek writers. Medical writers used it of whole night vigils.In prayer to God (εν τηι προσευχηι του τεου en tēi proseuchēi tou theou). Objective genitive του τεου tou theou This phrase occurs nowhere else. Προσευχη Proseuchē does not mean “place of prayer” or synagogue as in Acts 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father‘s guidance now in the choice of the Apostles in the morning. [source]
Objective genitive του τεου tou theou This phrase occurs nowhere else. Προσευχη Proseuchē does not mean “place of prayer” or synagogue as in Acts 16:13, but the actual prayer of Jesus to the Father all night long. He needed the Father‘s guidance now in the choice of the Apostles in the morning. [source]
First aorist passive indicative of αναγω anagō an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2; Acts 27:2, Acts 27:4, Acts 27:12, Acts 27:21; Acts 28:10.). [source]
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Two words for drawing are found in the New Testament, σύρω and ἑλκύω . The distinction is not habitually observed, and the meanings often overlap. Σύρω is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Acts 8:3; Acts 17:6; Acts 16:19) In Acts 14:19, συ.ρω , of dragging Paul's senseless body out of the city at Lystra. In John 21:6, John 21:8, John 21:11, both words of drawing the net. In John 18:10, ἑλκύω , of drawing Peter's sword. One distinction, however, is observed: σύρω is never used of Christ's attraction of men. See John 6:44; John 12:32. Ἑλκύω occurs only once outside of John's writings (Acts 16:19). Luther says on this passage: “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.” [source]
Negative condition of third class with εαν μη ean mē and first aorist active subjunctive of ελκυω helkuō older form ελκω helkō to drag like a net (John 21:6), or sword (John 18:10), or men (Acts 16:19), to draw by moral power (John 12:32), as in Jeremiah 31:3. Συρω Surō the other word to drag (Acts 8:3; Acts 14:19) is not used of Christ‘s drawing power. The same point is repeated in John 6:65. The approach of the soul to God is initiated by God, the other side of John 6:37. See Romans 8:7 for the same doctrine and use of ουδε δυναται oude dunatai like ουδεις δυναται oudeis dunatai here. [source]
Rev., more correctly, “the way.” A common expression in the Acts for the Christian religion: “the characteristic direction of life as determined by faith on Jesus Christ” (Meyer). See Acts 19:9; Acts 22:4; Acts 24:22. For the fuller expression of the idea, see Acts 16:17; Acts 18:25. [source]
Only here and Acts 16:18. The Rev. renders the force of διά by “sore troubled;” vexed through and through. [source]
Lit., to arrive at, as if at a goal. Compare Acts 16:1; Acts 18:19; Acts 25:13, etc. Rev. attain. [source]
Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica was not a colony, but a free city (see on colony, Acts 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and Acts 17:8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time. [source]
Lit., worshipping. Compare Acts 13:50and Acts 16:14. [source]
Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in Acts 16:10; Luke 3:18. Note “we you” together. Here the heart of Paul‘s message on this occasion. [source]
Neuter plural as in Acts 16:2; 2 Timothy 3:11 while feminine singular in Acts 14:6, Acts 14:21; Acts 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (Acts 13:8-18) shows how they got a real hearing among these rude heathen. [source]
Final clause with ινα hina and first aorist passive subjunctive. What did he mean by “saved”? Certainly more than escape from peril about the prisoners or because of the earthquake, though these had their influences on him. Cf. way of salvation in Acts 16:17. [source]
No word in the Greek for “house,” but it means the house of Lydia. Note “the brethren” here, not merely Luke and Timothy, but other brethren now converted besides those in the house of the jailor. The four missionaries were guests of Lydia (Acts 16:15) and probably the church now met in her home. [source]
First aorist middle indicative of διαλεγομαι dialegomai old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. διελεγετο dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο apo) of his ideas. [source]
See note on Acts 16:19; and note on Acts 17:19 for the same form. Here is violent hostile reaction against their leader who had failed so miserably. [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]
Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Acts 16:10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul‘s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17). Was standing (ην εστως ēn hestōs). Second perfect active participle of ιστημι histēmi intransitive, periphrastic imperfect. Vivid picture. Help us Ingressive first aorist active imperative of βοητεω boētheō (βοη τεω boētheō), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ. [source]
Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4, 2 Thessalonians 3:7, 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philemon 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2 Thessalonians 2:1-12). Reasoned (διελεχατο dielexato). First aorist middle indicative of διαλεγομαι dialegomai old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. διελεγετο dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο apo) of his ideas. [source]
Came down, as usual in speaking of coming to land (Acts 16:1). [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]
The correct text (Aleph A B) has this verb συνεβιβασαν sunebibasan (from συνβιβαζω sunbibazō to put together) instead of προεβιβασαν proebibasan (from προβιβαζω probibazō to put forward). It is a graphic word, causal of βαινω bainō to go, and occurs in Acts 16:10; Colossians 2:19; Ephesians 4:16. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. [source]
Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Up to five days (cf. Luke 2:37). D has πεμπταιοι pemptaioi “fifth day men,” a correct gloss. Cf. δευτεραιοι deuteraioi second-day men (Acts 28:13). In Acts 16:11 they made the voyage in two days. Probably adverse winds held them back here. Seven days (επτα ημερας hepta hēmeras). To atone for the short stay in Troas before (2 Corinthians 2:12.) when Paul was so restless. Now he preaches a week to them. [source]
Luke uses this Koiné{[28928]}š verb several times (Acts 16:1; Acts 18:19), meaning to come right down in front of and the notion of αντα anta is made plainer by αντικρυς antikrus face to face with, common “improper” preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. [source]
First aorist passive of αναγω anagō the usual verb to put out (up) to sea as in Acts 20:2 We came with a straight course (ευτυδρομησαντες ηλτομεν euthudromēsantes ēlthomen). The same verb (aorist active participle of ευτυδρομεω euthudromeō) used by Luke in Acts 16:11 of the voyage from Troas to Samothrace and Neapolis, which see. Unto Cos Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. The next day (τηι εχης tēi hexēs). Locative case with ημεραι hēmerāi (day) understood. The adverb εχης hexēs is from εχω echō (future εχω hexō) and means successively or in order. This is another one of Luke‘s ways of saying “on the next day” (cf. three others in Acts 20:15). Unto Rhodes Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. Unto Patara (εις Παταρα eis Patara). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season. [source]
The same verb (aorist active participle of ευτυδρομεω euthudromeō) used by Luke in Acts 16:11 of the voyage from Troas to Samothrace and Neapolis, which see. [source]
Second aorist active of περιερχομαι perierchomai to go around, old verb, already in Acts 19:13. See also Hebrews 11:37; 1 Timothy 5:13. But Westcott and Hort read περιελοντες perielontes after Aleph B (from περιαιρεω periaireō) as in Acts 27:40, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (εντυδρομεω enthudromeō Acts 16:11). [source]
The healing power is in that name (Page) and Peter says so. Cf. Luke 9:49; Luke 10:17; Acts 4:7, Acts 4:10; Acts 19:27; Acts 16:18. [source]
Locative case, “on the following day” (from επειμι epeimi to come upon, to approach, present active participle επιων ουσα ον epiōn ̇ousaημερα ̇on). Common phrase in old Greek both with ωπτη hēmera (day) as here and without as Acts 16:11. Only in Acts in the N.T. [source]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Rather, There came a running together Second aorist middle participle of επιλαμβανομαι epilambanomai with the genitive (cf. επεβαλαν epebalan in Acts 21:27). Dragged Imperfect active of ελκω helkō (and also ελκυω helkuō), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both επιλαβομενοι epilabomenoi and ειλκυσαν heilkusan occur in Acts 16:19 about the arrest of Paul and Silas in Philippi. Straightway the doors were shut (ευτεως εκλειστησαν αι τυραι eutheōs ekleisthēsan hai thurai). With a bang and at once. First aorist (effective) passive of κλειω kleiō The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites. [source]
Imperfect active of ελκω helkō (and also ελκυω helkuō), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both επιλαβομενοι epilabomenoi and ειλκυσαν heilkusan occur in Acts 16:19 about the arrest of Paul and Silas in Philippi. Straightway the doors were shut (ευτεως εκλειστησαν αι τυραι eutheōs ekleisthēsan hai thurai). With a bang and at once. First aorist (effective) passive of κλειω kleiō The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Imperfect active indicative of συνχυννω sunchunnō (late form of συνχεω suncheō to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. Proving (συνβιβαζων sunbibazōn). Present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Acts 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” (ο Χριστος ho Christos). This method of argument Paul continued to use with the Jews (Acts 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point. [source]
Present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Acts 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” This method of argument Paul continued to use with the Jews (Acts 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point. [source]
Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
Adverb in sense of τυποι tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων pros nouthesian hēmōn). Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
This use of ος hos (relative who) is almost consecutive (result). The πνευματικος pneumatikos man is superior to others who attempt even to instruct God himself. See note on Acts 9:22 and note on Acts 16:10 for συνβιβαζω sunbibazō to make go together. But we have the mind of Christ (ημεις δε νουν Χριστου εχομεν hēmeis de noun Christou echomen). As he has already shown (1 Corinthians 2:6-13). Thus with the mind (νους nous Cf. Philemon 2:5; Romans 8:9, Romans 8:27). Hence Paul and all πνευματικοι pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, “I know him whom I have believed.” “I believe; therefore I have spoken.” [source]
Or believing, as Acts 16:1; 2 Corinthians 11:15; 1 Timothy 5:16. Those who are of the faith are one in blessing with him whose characteristic was faith. [source]
Arrive at, as a goal. See Acts 16:1; Acts 18:19; Acts 25:13. Rev., attain. [source]
In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted. Augustus planted at Philippi a colonia. See on Acts 16:12. A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing. [source]
Associated with Paul as in the introductions to 2Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Phlippians 2:19. His only part in this letter is his name in the salutation, and in Phlippians 2:19. [source]
See note on Acts 16:12 for discussion of this name. [source]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις pāsi tois hagiois). The word saint (αγιος hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
Athletic or gladiatorial contest as in 1 Timothy 6:12; 2 Timothy 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1 Thessalonians 2:2) as now they have heard about it in Rome. [source]
“The test” as of metals (2 Corinthians 2:9; 2 Corinthians 9:13). Three times they had seen Timothy (Acts 16:13; Acts 19:22; Acts 20:3.). [source]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος diaκαι διακονοις konis) suggests raising a dust by hastening. [source]
See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13(compare 1 Corinthians 2:16); Psalm 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10, assuredly gathering, Rev., concluding. [source]
“For a share in.” Old word for share or portion (from μερος meros) as in Acts 8:21; Acts 16:12; 2 Corinthians 6:15 (the only other N.T. examples). Of the inheritance (του κληρου tou klērou). “Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. In light Taken with μεριδα merida (portion) “situated in the kingdom of light” (Lightfoot). [source]
First aorist passive participle of συνβιβαζω sunbibazō old verb, causal of βαινω bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος eis pan ploutos). Probably some distinction intended between εν en (in love as the sphere) and εις eis (unto as the goal). Of the full assurance of understanding On πληροπορια plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν eis epignōsin). “Unto full knowledge.” This use of επιγνωσις epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
The more general term, and limited to prayer to God; while δέησις petitionaryprayer, supplication, may be addressed to man. Paul alone associates the two words. See Philemon 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts 16:13, Acts 16:16. It signified either a synagogue, or an open praying-place outside of a city. [source]
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
d The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts 16:1-3; Acts 17:4, Acts 17:10, Acts 17:14). Paul's official title; “Apostle” is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6he uses ἀπόστολοι apostlesincluding Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve. [source]
First aorist passive participle of υβριζω hubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημων eparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαι parrēsiazomai old deponent verb from παρρησια parrēsia (full story, παν ρησια pan-, παρρησιαζομενος λαλω rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμας eparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνι pros humās), be the consequences what they might, the gospel of God in much conflict, (αγων to euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica. [source]
oP. Frequent in lxx and Class. Lit. To hold to. Often with τὸν νοῦν themind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So Acts 8:6; Acts 16:14; Hebrews 2:1; 2 Peter 1:19. [source]
See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]
See Acts 13:50; Acts 14:2ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1, Acts 16:2. Antioch is mentioned by Paul, Galatians 2:11. Iconium and Lystra nowhere in his letters. [source]
N.T. Once in lxx, 4Macc. 16:9. Later Greek. The correct classical word is τήθη . See Aristoph. Ach. 49; Plato, Repub. 461 D. From the emphasis upon Timothy's receiving his training from his Jewish mother, it has been inferred that his father died early. That he was the child of a mixed marriage appears from Acts 16:1 [source]
With reference to Timothy, and with a comparative sense, as Matthew 5:24; Matthew 7:5; Mark 3:27; 1 Thessalonians 4:16, etc. This is shown by the last clause of the verse. The writer merely means that faith had already dwelt in Timothy's grandmother and mother before it did in him. How much farther back his believing ancestry went he does not say. Comp. Acts 16:1. [source]
Adverb, not adjective In thy grandmother Lois (εν τηι μαμμηι Λωιδι en tēi mammēi Lōidi). Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. I am persuaded Perfect passive indicative of πειτω peithō “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul‘s other writings (Romans 8:38, etc.). [source]
Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. [source]
Late compound for which see note on 2 Corinthians 6:6; Romans 12:9. Dwelt (ενωικησεν enōikēsen). First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). First Adverb, not adjective In thy grandmother Lois (εν τηι μαμμηι Λωιδι en tēi mammēi Lōidi). Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. I am persuaded Perfect passive indicative of πειτω peithō “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul‘s other writings (Romans 8:38, etc.). [source]
The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν , lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8, Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1as a comprehensive justification of it. [source]
Not very common compound Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you (ελκουσιν υμας helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.Before the judgment-seats “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3. [source]
οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
“Because of whom” (accusative case of relative, referring to πολλοι polloi many). Αυτων Autōn (their) refers to πσευδοδιδασκαλοι pseudodidaskaloi (false teachers) while πολλοι polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω blasphēmeō used as here with δι υμας di' humas because of you).The way of truth (η οδος της αλητειας hē hodos tēs alētheias). οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
The word occurs in the New Testament in two senses: trusty, faithful Matthew 24:45; Matthew 25:21, Matthew 25:23; Luke 12:42); and believing, confiding (John 20:27; Galatians 3:9; Acts 16:1). Of God, necessarily only in the former sense. [source]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
First aorist active participle of επιστρεπω epistrephō from which also επεστρεπσα epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας hepta luchnias chrusas). See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
Final clause with ινα hina and the first aorist active subjunctive of λαλεω laleō and ποιεω poieō Ventriloquism like that in Acts 16:16. [source]
Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since b.c. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (Acts 16:14.), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a “prophetess” who defied the church there. Ramsay calls it “Weakness Made Strong” (op. cit., p. 316). [source]
No “even” in the Greek, just apposition with αυτηι autēi (her).That should both speak and cause (ινα και λαλησηι και ποιησηι hina kai lalēsēi kai poiēsēi). Final clause with ινα hina and the first aorist active subjunctive of λαλεω laleō and ποιεω poieō Ventriloquism like that in Acts 16:16.That should be killed Sub-final clause with ινα hina and the first aorist passive subjunctive of αποκτεινω apokteinō after ποιησηι poiēsēi as in Revelation 13:12 (future indicative).As many as should not worship (οσοι εαν μη προσκυνησωσιν hosoi ean mē proskunēsōsin). Indefinite relative clause with modal εαν ean (= αν an) and the first aorist active subjunctive of προσκυνεω proskuneō with the accusative την εικονα tēn eikona (some MSS. the dative). Note the triple use of “the image of the beast” in this sentence. “That refusal to worship the image of the emperor carried with it capital punishment in Trajan‘s time is clear from Pliny‘s letter to Trajan (X. 96)” (Charles). [source]