KJV: And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
YLT: and not having found them, they drew Jason and certain brethren unto the city rulers, calling aloud -- 'These, having put the world in commotion, are also here present,
Darby: and not having found them, dragged Jason and certain brethren before the politarchs, crying out, These men that have set the world in tumult, are come here also,
ASV: And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also;
| εὑρόντες | having found |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἔσυρον | they dragged |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: σύρω Sense: to draw, drag. |
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| Ἰάσονα | Jason |
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Parse: Noun, Accusative Masculine Singular Root: Ἰάσων Sense: a Thessalonians who entertained Paul and Silas, and maybe a cousin of Paul (Ro. |
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| τινας | certain |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἀδελφοὺς | brothers |
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Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ἐπὶ | before |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| πολιτάρχας | city authorities |
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Parse: Noun, Accusative Masculine Plural Root: πολιτάρχης Sense: a ruler of a city or citizens. |
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| βοῶντες | crying out |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: βοάω Sense: to raise a cry, of joy pain etc. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Οἱ | The [ones] |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οἰκουμένην | world |
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Parse: Noun, Accusative Feminine Singular Root: οἰκουμένη Sense: the inhabited earth. |
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| ἀναστατώσαντες | having upset |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀναστατόω Sense: to stir up, excite, unsettle. |
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| οὗτοι | these |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐνθάδε | here |
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Parse: Adverb Root: ἐνθάδε Sense: here. |
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| πάρεισιν | are come |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: πάρειμι Sense: to be by, be at hand, to have arrived, to be present. |
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Greek Commentary for Acts 17:6
Usual negative μη mē with the participle in the Koiné, second aorist (effective) active participle, complete failure with all the noise and “bums.” [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]
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.” [source]
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]
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” 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]
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]
Reverse Greek Commentary Search for Acts 17:6
Literally, the inhabited (land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
(land, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [source]
, γην gēn). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Acts 11:28; Acts 17:6.Should be enrolled (απογραπεσται apographesthai). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register. [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]
Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12, and kindred words in Mark 15:7; Luke 23:19. [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]
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]
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” 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]
Jason, the “brethren” of Acts 17:6, Paul and Silas, and all Christians everywhere. Contrary (απεναντι apenanti). Late compound preposition (απο εν αντι apoτων δογματων Καισαρος enασιλεα ετερον λεγοντες ειναι Ιησουν anti) found in Polybius, lxx, here only in the N.T. The decrees of Caesar This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Old Greek adverb in ι ̇i from ελληνιζω Hellēnizō meaning “in Greek.” “Do you know it in Greek?” In the N.T. only here and John 19:20. Art thou not then the Egyptian? (Ουκ αρα συ ει ο Αιγυπτιοσ Ouk ara su ei ho Aiguptioṡ). Expects the answer Yes and αρα ara argues the matter (therefore). The well-known (ο ho) Egyptian who had given the Romans so much trouble. Stirred up to sedition First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
Or because. Either declarative or causal οτι hoti makes sense here. Your faith (η πιστις υμων hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
As the mediator or medium of thanksgiving as in Romans 7:25. For (περι peri). Concerning, about. That Or because. Either declarative or causal οτι hoti makes sense here. Your faith (η πιστις υμων hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturbRather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν tomake an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak. [source]
Late verb from αναστατος anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion. Cut themselves off (αποκοπσονται apokopsontai). Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Colossians 1:23. [source]
Indefinite temporal clause with οταν hotan and second aorist active subjunctive of εισαγω eisagō If παλιν palin is taken with εισαγαγηι eisagagēi the reference is to the Second Coming as in Hebrews 9:28. If παλιν palin merely introduces another quotation (Psalm 97:7) parallel to και παλιν kai palin in Hebrews 1:5, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13.). There is no way to decide certainly about it. The first-born See Psalm 89:28. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15, to other men, Romans 8:29; Colossians 1:18, to the other children of Mary, Luke 2:7; here it is used absolutely. The world “The inhabited earth.” See Acts 17:6. Let worship Imperative first aorist active third plural of προσκυνεω proskuneō here in the full sense of worship, not mere reverence or courtesy. This quotation is from the lxx of Deut 32:43, but is not in the Hebrew, though most of the lxx MSS. (except F) have υιοι τεου huioi theou but the substance does occur also in Psalm 97:7 with οι αγγελοι αυτου hoi aggeloi autou f0). [source]