KJV: But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
YLT: and when certain were hardened and were disbelieving, speaking evil of the way before the multitude, having departed from them, he did separate the disciples, every day reasoning in the school of a certain Tyrannus.
Darby: But when some were hardened and disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus.
ASV: But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
| δέ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἐσκληρύνοντο | were hardened |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: σκληρύνω Sense: to make hard, harden. |
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| ἠπείθουν | were disbelieving |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἀπειθέω Sense: not to allow one’s self to be persuaded. |
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| κακολογοῦντες | speaking evil of |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: κακολογέω Sense: to speak evil of, revile, abuse, one. |
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| Ὁδὸν | Way |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| πλήθους | multitude |
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Parse: Noun, Genitive Neuter Singular Root: πλῆθος Sense: a multitude. |
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| ἀποστὰς | having departed |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀφίστημι Sense: to make stand off, cause to withdraw, to remove. |
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| ἀφώρισεν | he took separately |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀφορίζω Sense: to mark off from others by boundaries, to limit, to separate. |
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| μαθητάς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| καθ’ | every |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἡμέραν | day |
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Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| διαλεγόμενος | reasoning |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: διαλέγομαι Sense: to think different things with one’s self, mingle thought with thought. |
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| σχολῇ | lecture hall |
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Parse: Noun, Dative Feminine Singular Root: σχολή Sense: freedom from labour. |
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| Τυράννου | of Tyrannus |
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Parse: Noun, Genitive Masculine Singular Root: Τύραννοσ1 Sense: an Ephesian in whose school Paul taught the gospel. |
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Greek Commentary for Acts 19:9
Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8, Hebrews 3:13, Hebrews 3:15; Hebrews 4:7, Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. [source]
Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. [source]
Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Reverse Greek Commentary Search for Acts 19:9
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]
First aorist active articular participle, not the present απειτουντες apeithountes as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly απειτεω apeitheō does mean to disobey and απιστεω apisteō to disbelieve, but that distinction is not observed in John 3:36 nor in Acts 19:9; Acts 28:24. The word απειτεω apeitheō means to be απειτης apeithēs to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. [source]
This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (Acts 16:6). Here Paul will spend three years after his return from Jerusalem. He left them there (κακεινους κατελιπεν αυτου kakeinous katelipen autou). That is, Priscilla and Aquila he left (second aorist active indicative) here (αυτου autou). But Luke mentions the departure by way of anticipation before he actually went away (Acts 18:21). But he himself Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. He reasoned (διελεχατο dielexato). Luke‘s favourite word for Paul‘s synagogue discourses (Acts 17:2, Acts 17:17; Acts 18:4 which see) as also Acts 19:8, Acts 19:9. [source]
Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. He reasoned (διελεχατο dielexato). Luke‘s favourite word for Paul‘s synagogue discourses (Acts 17:2, Acts 17:17; Acts 18:4 which see) as also Acts 19:8, Acts 19:9. [source]
Luke‘s favourite word for Paul‘s synagogue discourses (Acts 17:2, Acts 17:17; Acts 18:4 which see) as also Acts 19:8, Acts 19:9. [source]
See this phrase for Christianity in Acts 9:2; Acts 19:9; Acts 24:22 which see, like the “Jesus Way” of the Indians. There had already been opposition and “stir” before this stage (cf. Acts 19:11-20). The fight with wild beasts in 1 Corinthians 15:32 (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [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]
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]
Pharaoh hardened his own heart also (Exodus 8:15, Exodus 8:32; Exodus 9:34), but God gives men up also (Romans 1:24, Romans 1:26, Romans 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See note on Acts 19:9. Only here in Paul. [source]
Paul had long ago left the synagogue for the school house of Tyrannus (Acts 19:9). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts 18:2) and now again in Ephesus (Acts 18:19; Acts 20:34). It was their habit wherever they lived (Romans 16:5). [source]
With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων sunergōi hēmōn) and was beloved (αγαπητωι agapētōi) by Paul. [source]
In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]