The Meaning of Acts 16:3 Explained

Acts 16:3

KJV: Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

YLT: this one did Paul wish to go forth with him, and having taken him, he circumcised him, because of the Jews who are in those places, for they all knew his father -- that he was a Greek.

Darby: Him would Paul have go forth with him, and took him and circumcised him on account of the Jews who were in those places, for they all knew his father that he was a Greek.

ASV: Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek.

KJV Reverse Interlinear

Him  would  Paul  have to go forth  with  him;  and  took  and circumcised  him  because  of the Jews  which  were  in  those  quarters:  for  they knew  all  that  his  father  was  a Greek. 

What does Acts 16:3 Mean?

Verse Meaning

Paul obviously did not circumcise Timothy because he believed that rite was necessary for his justification or sanctification (cf. 1 Corinthians 7:19). He did so because it was necessary for effective evangelistic ministry among Jews (cf. 1 Corinthians 9:20-22; Romans 14:13-15). Unbelieving Jews would not have given Paul a hearing if he had travelled with an uncircumcised Gentile even though Timothy was half Jewish (cf. 1 Corinthians 9:20). The Jews regarded an uncircumcised son of a Jewish mother to be an apostate Jew, a violator of the Mosaic Covenant. [1] Paul was being culturally sensitive here.

Context Summary

Acts 16:1-13 - Guided To New Fields
Paul had a wonderful influence over young men. Timothy, Titus, and Mark bore his impress. When circumcision was insisted upon, as in the previous chapter, no one opposed it more stoutly than Paul; when it conciliated Jewish prejudice, he was quite willing to concede it, since in itself it was a matter of perfect indifference. As the stoning of Stephen was the first step toward winning Paul, so his own stoning at Lystra on the former occasion, as we have noted, probably gave him Timothy.
Our path through life will often be indicated by the fact that the doors which lead off the straight track are barred and bolted, so that we have no option save to go on. Paul was blocked first on the left, that he should not go into the province of Asia; then on the right, that he should not go into Bithynia. Finally he reached Troas, and stood face to face with the ocean that lay between him and Europe.
Here he had a vision which made a deep impression upon him. He saw a man of Macedonia standing in an attitude of entreaty and saying, Come over into Macedonia and help us. Note that word, concluding, Acts 16:10. God often leaves us to infer our course. He does not ignore His own great gift of reason. [source]

Chapter Summary: Acts 16

1  Paul and Silas are Joined by Timothy,
7  and being called by the Spirit from one country to another,
14  convert Lydia,
16  and cast out a spirit of divination;
19  for which cause they are whipped and imprisoned
25  The prison doors are opened
31  The jailor is converted,
35  and they are delivered

Greek Commentary for Acts 16:3

Him would Paul have to go forth with him [τουτον ητελησεν ο Παυλος συν αυτωι εχελτειν]
This one (note emphatic position) Paul wanted (first aorist active indicative of τελω — thelō with temporal augment as if from ετελω — ethelō the old form). Here was a gifted young man who was both Jew and Greek. [source]
He took and circumcised him [λαβων περιετεμεν αυτον]
Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians 2:3, Galatians 2:5), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. So here for the sake of expediency, “because of the Jews” Imperfect active in indirect assertion where ordinarily the present υπαρχει — huparchei would be retained, possibly indicating that his father was no longer living. [source]
Was a Greek [ελλην υπηρχεν]
Imperfect active in indirect assertion where ordinarily the present υπαρχει — huparchei would be retained, possibly indicating that his father was no longer living. [source]
To go forth [ἐξελθεῖν]
The word is used of going forth as a missionary in Luke 9:6; 3 John 1:7. [source]

Reverse Greek Commentary Search for Acts 16:3

Luke 9:16 To set before [παραθεῖναι]
Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luke 10:8; Acts 16:34. From the sense of placing beside, comes that of putting in charge, committing (Luke 12:48; Luke 23:46; 1 Timothy 1:18). Hence the kindred noun παραθήκη (2 Timothy 1:12), a deposit: that which f halve committed. [source]
Luke 5:2 Were washing []
From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω , here, see also Revelation 7:14; ἀπομάσσω , of wiping the dust from the feet, only at Luke 10:11; ἐκμάσσω , of the woman wiping Christ's feet with her hair, Luke 7:38, Luke 7:44; ἀπολούω , of washing away sins, Acts 22:16; λούω , of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; Acts 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language. [source]
Luke 19:23 Into the bank [επι τραπεζαν]
Literally, upon a table. This old word τραπεζα — trapeza from τετραπεζα — tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι — sun tokōi). Not usury, but proper and legal interest. Old word from τικτω — tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων — elthōn), and the previous question. On this technical use of πρασσω — prassō (επραχα — epraxa) See note on Luke 3:13. [source]
Luke 19:23 upon a table []
. This old word τραπεζα — trapeza from τετραπεζα — tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι — sun tokōi). Not usury, but proper and legal interest. Old word from τικτω — tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων — elthōn), and the previous question. On this technical use of πρασσω — prassō (επραχα — epraxa) See note on Luke 3:13. [source]
Luke 5:2 Were washing [επλυνον]
Imperfect active, though some MSS. have aorist επλυναν — eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω — apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω — ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω — apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω — louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
John 9:7 Wash [νίψαι]
Wash the eyes. See on Acts 16:33. [source]
John 14:3 And receive [παραλήψομαι]
Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually “coming” to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he “shall see Him as He is.” The verb παραλαμβάνω is used in the New Testament of taking along with (Matthew 4:5, note; Matthew 17:1, note; Acts 16:33, note): of taking to (Matthew 1:20; John 14:3): of taking from, receiving by transmission; so mostly in Paul (Galatians 1:12; Colossians 2:6; Colossians 4:17; 1 Thessalonians 2:13, etc. See also Matthew 24:40, Matthew 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself. [source]
John 1:11 Received [παρέλαβον]
Most commonly in the New Testament of taking one along with another. See on Matthew 4:5; see on Matthew 17:1; see on Acts 16:33. But also of accepting or acknowledging one to be what he professes to be, and of receiving something transmitted, as 1 Corinthians 11:23; Galatians 1:12, etc. Westcott thinks this latter sense is implied here; Christ having been offered by the teachers of Israel through John. Alford adopts the former sense; “expressing the personal assumption to one's self as a friend or companion.” De Wette explains to receive into the house. Godet strains a point by explaining as welcomed. De Wette's explanation seems to agree best with his own home. Here again compare the nice choice of verbs: apprehended ( κατέλαβεν ) the Light as a principle, and received ( παρέλαβον ) the Light as a person and the Master of the house. [source]
Acts 22:25 Roman []
See on Acts 16:37. [source]
Acts 22:16 Wash away [ἀπόλουσαι]
See on Acts 16:33. [source]
Acts 16:34 Brought [ἀναγαγών]
Lit., “brought up ( ἀνά )His house would seem to have been above the court of the prison where they were. See on took, Acts 16:33. [source]
Acts 14:10 He leaped up and walked [ηλατο και περιεπατει]
Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel α — a) of αλλομαι — hallomai (late verb, in papyri) and inchoative imperfect active of περιπατεω — peripateō common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul‘s stay here (Acts 16:3). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2 Timothy 1:5). [source]
Acts 16:20 Unto the magistrates [τοις στρατηγοις]
Greek term (στρατοσ αγω — stratosΣτρατηγοι — agō) for leader of an army or general. But in civic life a governor. The technical name for the magistrates in a Roman colony was duumviri or duumvirs, answering to consuls in Rome. ουτοι οι αντρωποι — Stratēgoi here is the Greek rendering of the Latin praetores (praetors), a term which they preferred out of pride to the term duumviri. Since they represented consuls, the praetors or duumvirs were accompanied by lictors bearing rods (Acts 16:35). [source]
Acts 16:22 To beat them with rods [ραβδιζειν]
Present active infinitive of ραβδιζω — rhabdizō old verb, but in the N.T.=virgis caedere only here and 2 Corinthians 11:25 where Paul alludes to this incident and two others not given by Luke He came near getting another in Jerusalem (Acts 22:25). Why did not Paul say here that he was a Roman citizen as he does later (Acts 16:37) and in Jerusalem (Acts 22:26.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind. [source]
Acts 18:28 Publicly [δημοσιαι]
See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. [source]
Acts 15:40 Commended [παραδοτεις]
First aorist passive of παραδιδωμι — paradidōmi the same verb employed about Paul and Barnabas (Acts 14:26) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood Paulus contra mundum for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (Acts 15:22) and was apparently a Roman citizen (Acts 16:37) also. He is the Silas or Silvanus of the epistles (1 Thessalonians 1:1; 2 Thessalonians 1:1; 2 Corinthians 1:19; 1 Peter 5:12). It is remarkable that Peter mentions both Mark and Silas as with him (1 Peter 5:12.) at the same time. [source]
Acts 16:22 Rent their garments off them [περιρηχαντες αυτων τα ιματια]
First aorist active participle of περιρηγνυμι — perirēgnumi old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and “acted with the highhandedness characteristic of the fussy provincial authorities” (Knowling). Commanded (εκελευον — ekeleuon). Imperfect active, repeatedly ordered. The usual formula of command was: “Go, lictors; strip off their garments; let them be scourged.” To beat them with rods Present active infinitive of ραβδιζω — rhabdizō old verb, but in the N.T.=virgis caedere only here and 2 Corinthians 11:25 where Paul alludes to this incident and two others not given by Luke He came near getting another in Jerusalem (Acts 22:25). Why did not Paul say here that he was a Roman citizen as he does later (Acts 16:37) and in Jerusalem (Acts 22:26.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind. [source]
Acts 16:23 Many stripes [πολλας πληγας]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας — plēgas (from πλησσω — plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι — tōi desmophulaki). Late word (δεσμοσ πυλαχ — desmosαρχιδεσμοπυλαχ — phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν — archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
Acts 18:28 Confuted [διακατηλεγχετο]
Imperfect middle of the double compound verb διακατελεγχομαι — diȧkaṫelegchomai to confute with rivalry in a contest, here alone. The old Greek has διελεγχω — dielegchō to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. Publicly (δημοσιαι — dēmosiāi). See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. Shewing Present active participle of επιδεικνυμι — epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων — dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Acts 21:21 That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους]
Two accusatives with διδασκεις — didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα — legōn mē peritemnein autous ta tekna). The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν — peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 22:25 Is it lawful? [ει εχεστιν]
This use of ει — ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον — Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Acts 21:21 Telling them not to circumcise their children [λεγων μη περιτεμνειν αυτους τα τεκνα]
The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
Acts 22:25 With the thongs [τοις ιμασιν]
If the instrumental case of ιμας — himas old word for strap or thong (for sandals as Mark 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But τοις ιμασιν — tois himasin may be dative case and then it would mean “for the lashes.” In either case it is a dreadful scene of terrorizing by the chiliarch. Unto the centurion that stood by (προς τον εστωτα εκατονταρχον — pros ton hestōta hekatontarchon). He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? Is it lawful? This use of ει — ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον — Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Acts 22:25 A Roman and uncondemned [ομαιον και ακατακριτον]
Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Acts 9:5 Lord [κυριε]
It is open to question if κυριε — kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]

1 Corinthians 9:22 All things [παντα]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 to all men [τοις πασιν]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 by all means [παντως]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
1 Corinthians 9:22 that I may save some [ινα τινας σωσω]
This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
2 Corinthians 11:23 Stripes above measure [ὑπερβαλλόντως]
This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, Acts 16:23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deuteronomy 25:3permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deuteronomy 28:58, Deuteronomy 28:59; Deuteronomy 29:9; Acts href="/desk/?q=ac+16:37&sr=1">Acts 16:37), and from well-known instances of the scourging of even senators under the Empire. [source]
2 Corinthians 11:25 Thrice was I beaten with rods [τρις ερραβδιστην]
Roman (Gentile) punishment. It was forbidden to Roman citizens by the Lex Porcia, but Paul endured it in Philippi (Acts 16:23, Acts 16:37), the only one of the three named in Acts. First aorist passive of ραβδιζω — rabdizō from ραβδος — rabdos rod, Koiné{[28928]}š word, in N.T. only here and Acts 16:22 which see. [source]
2 Corinthians 6:5 In stripes [εν πληγαις]
In blows, wounds (Luke 10:30; Luke 12:48; Acts 16:23, Acts 16:33). Our plague. [source]
Galatians 5:11 If I yet preach circumcision [εἰ περιτομὴν ἔτι κηρύσσω]
Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Acts 16:3. But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, “Why do I suffer persecution?” would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: “He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (Galatians 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision.” [source]
1 Thessalonians 1:1 Timothy []
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]
1 Thessalonians 1:1 Silvanus []
The Silas of the Acts, where alone the form Σίλας occurs. By Paul always Σιλουανός , of which Σίλας is a contraction, as Λουκᾶς from Λουκανός . Similar contractions occur in Class., as Ἁλεξᾶς for Ἁλέξανδρος for Ἁλέξανδρος , and that for Ἁρτεμίδωρος . Silas first appears in Acts 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Acts 16:20), and was, like Paul, a Roman citizen (Acts 16:37, Acts 16:38). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1 Peter 5:12. [source]
1 Thessalonians 1:5 How that [οτι]
It is not certain whether οτι — hoti here means “because” (θυια — quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι — hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
1 Timothy 6:20 That which is committed to thy trust [τὴν παραθήκην]
Only in Pastorals. Comp. 2 Timothy 1:12, 2 Timothy 1:14. From παρὰ besideor with, and τιθέναι toplace. It may mean either something put beside another as an addition or appendix (so Mark 6:41; Acts 16:34), or something put with or in the keeping of another as a trust or deposit. In the latter sense always in lxx. See Leviticus 6:2, Leviticus 6:4; 2 Maccabees 3:10,15. Hdt. vi. 73, of giving hostages; ix. 45, of confidential words intrusted to the hearer's honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the “sound words” which he was to guard as a sacred trust, and communicate to others. [source]
1 Timothy 1:18 According to the prophecies which went before on thee [κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]
Hebrews 13:20 Who brought again from the dead [ὁ ἀναγαγὼν ἐκ νεκρῶν]
The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
Hebrews 11:31 With peace [μετ ' εἰρήνηνς]
The phrase only here and Acts 15:33. Quite often in lxx, as Genesis 15:15; Genesis 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In N.T. ἐν εἰρήνῃ inpeace (Acts 16:36; James 2:16): εἰς εἰρήνην intopeace (Mark 5:34; Luke 7:50; Luke 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.“He, sooth to say, for three months past has takenWhoever wished to enter, with all peace ” (without interposing any obstacle.) [source]
James 2:25 Sent them out [ἐκβαλοῦσα]
Better, thrust them forth, implying haste and fear. Compare Mark 1:12; Luke 4:29; Acts 16:37. [source]
Revelation 7:14 Have washed [ἔπλυναν]
The aorist tense. Rev., correctly, they washed. Only here and Luke 5:2, on which see note. For the New Testament words for washing, see on Acts 16:33. [source]

What do the individual words in Acts 16:3 mean?

This one wanted - Paul with him to go forth and having taken he circumcised him on account of the Jews - being in the parts those they knew for all that a Greek the father of him was
τοῦτον ἠθέλησεν Παῦλος σὺν αὐτῷ ἐξελθεῖν καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην πατὴρ αὐτοῦ ὑπῆρχεν

τοῦτον  This  one 
Parse: Demonstrative Pronoun, Accusative Masculine Singular
Root: οὗτος  
Sense: this.
ἠθέλησεν  wanted 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
ἐξελθεῖν  to  go  forth 
Parse: Verb, Aorist Infinitive Active
Root: ἐξέρχομαι 
Sense: to go or come forth of.
λαβὼν  having  taken 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λαμβάνω  
Sense: to take.
περιέτεμεν  he  circumcised 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: περιτέμνω  
Sense: to cut around.
διὰ  on  account  of 
Parse: Preposition
Root: διά  
Sense: through.
Ἰουδαίους  Jews 
Parse: Adjective, Accusative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
τοὺς  - 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
ὄντας  being 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τόποις  parts 
Parse: Noun, Dative Masculine Plural
Root: τόπος 
Sense: place, any portion or space marked off, as it were from surrounding space.
ἐκείνοις  those 
Parse: Demonstrative Pronoun, Dative Masculine Plural
Root: ἐκεῖνος  
Sense: he, she it, etc.
ᾔδεισαν  they  knew 
Parse: Verb, Pluperfect Indicative Active, 3rd Person Plural
Root: οἶδα  
Sense: to see.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἕλλην  a  Greek 
Parse: Noun, Nominative Masculine Singular
Root: Ἕλλην  
Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies.
πατὴρ  father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.