The Meaning of Acts 20:3 Explained

Acts 20:3

KJV: And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.

YLT: having made also three months' stay -- a counsel of the Jews having been against him -- being about to set forth to Syria, there came to him a resolution of returning through Macedonia.

Darby: And having spent three months there, a treacherous plot against him having been set on foot by the Jews, as he was going to sail to Syria, the resolution was adopted of returning through Macedonia.

ASV: And when he had spent three months there, and a plot was laid against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia.

KJV Reverse Interlinear

And  [there] abode  three  months.  And when the Jews  laid  wait  for him,  as he was about  to sail  into  Syria,  he purposed  to return  through  Macedonia. 

What does Acts 20:3 Mean?

Verse Meaning

The "three months" appear to have been the winter months of A.D56-57. Paul probably spent most of this time in Corinth where Gaius (Titius Justus?) was his host ( Romans 16:23; cf. Acts 18:7). There he wrote the Book of Romans as he anticipated visiting Rome. From Rome he planned to move farther west into Spain ( Romans 15:24). During his time in Macedonia and Achaia Paul was also busy collecting the gift for the poor saints in Jerusalem ( Romans 15:26). He evidently planned to travel on a ship from Cenchrea to Caesarea and Jerusalem to celebrate one of the spring Jewish feasts there ( Acts 20:6; Acts 20:16). However when he learned of the Jews" plot to kill him on the way, he changed his plans and decided to go to Jerusalem by way of Macedonia.
"Often from foreign ports Jewish pilgrim ships left for Syria to take pilgrims to the Passover. Paul must have intended to sail on such a ship. On such a ship it would have been the easiest thing in the world for the fanatical Jews to arrange that Paul should disappear overboard and never be heard of again." [1]

Context Summary

Acts 20:1-12 - A Messenger Of Truth And Life
The Second Epistle to the Corinthians should be read with the introductory verses of this chapter, as it reveals the Apostle's inner mind at this time. He seems to have been less impressed with the imminent peril from which he had been rescued, and more solicitous as to the condition of the church at Corinth, to which he had addressed his first Epistle during the early days of his Ephesian ministry.
Into how small a compass, Acts 20:3, the evangelist crowds the three months' ministry in Greece, where he visited the scenes of his memorable first journey. In a few lines he enumerates the companions of his return journey, and before we are well aware we are back again in Troas and on our way to Jerusalem.
Notice that reference to the breaking of bread on the first day of the week, Acts 20:7. This proves that the primitive Church was adopting the first day of the week for its characteristic meal; and as the Gentile element became predominant, it is easy to see how gradually and inevitably Sunday superseded Saturday as the rest day. See also Colossians 2:16. It is possible that Eutychus was not already dead, although believed to be so. In that case, Paul's loving embrace and prayer restored him from the swoon that might easily have become death. Can we not imagine the theme of that talk which lasted till dawn! [source]

Chapter Summary: Acts 20

1  Paul goes to Macedonia, and thence to Troas
7  He celebrates the Lord's supper, and preaches
9  Eutychus having fallen down dead is raised to life
13  Paul continues his travels;
17  and at Miletum he calls the elders together, tells them what shall befall to himself,
28  commits God's flock to them,
29  warns them of false teachers,
32  commends them to God,
36  prays with them, and departs

Greek Commentary for Acts 20:3

When he had spent three months there [ποιησας μηνας τρεις]
Literally, “having done three months,” the same idiom in Acts 15:33; Acts 18:23; James 4:13. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul‘s work during this period, only that he did not choose to enlarge upon it. [source]
And a plot was laid against him by the Jews [γενομενης επιβουλης αυτωι υπο των Ιουδαιων]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη — Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν — mellonti anagesthai eis tēn Surian). The participle μελλοντι — mellonti agrees in case (dative) with αυτωι — autōi For the sense of intending see also Acts 19:13. Αναγεσται — Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης — gnōmēs (predicate ablative of source like επιλυσεως — epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη — gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
As he was about to set sail for Syria [μελλοντι αναγεσται εις την Συριαν]
The participle μελλοντι — mellonti agrees in case (dative) with αυτωι — autōi For the sense of intending see also Acts 19:13. Αναγεσται — Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. [source]
He determined [εγενετο γνωμης]
The best MSS. here read γνωμης — gnōmēs (predicate ablative of source like επιλυσεως — epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη — gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
Sail [ἀνάγεσθαι]
Better, as Rev., set sail. See on Luke 8:22; and compare Luke 5:3. [source]

Reverse Greek Commentary Search for Acts 20:3

Matthew 26:49 Kissed him [κατεφίλησεν]
The compound verb has the force of an emphatic, ostentatious salute. Meyer says embraced and kissed. The same word is used of the tender caressing of the Lord's feet by the woman in the Pharisee's house (Luke 7:38), of the father's embrace of the returned prodigal (Luke 15:20), and of the farewell of the Ephesian elders to Paul (Acts 20:37). [source]
Matthew 26:48 Gave them a sign [εδωκεν αυτοις σημειον]
Probably just before he reached the place, though Mark (Mark 14:44) has “had given” This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father‘s embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul. [source]
Luke 3:7 Warned [ὑπέδειξεν]
From ὕπο , under, and δείκνυμι ,to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare Luke 12:5; Acts 9:16; Acts 20:35. [source]
Luke 16:24 Tormented [ὀδυνῶμαι]
Used by Luke only. Tormented is too strong. The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (Luke 2:48); and of the grief of the Ephesian elders on parting with Paul (Acts 20:38) Rev., I am in anguish. [source]
Luke 16:24 In water [υδατος]
Genitive, the specifying case, water and not something else.Cool (καταπσυχηι — katapsuxēi). First aorist active subjunctive of καταπσυχω — katapsuchō a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of κατα — kata - (down). A small service that will be welcome.For I am in anguish The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T. [source]
Luke 16:24 For I am in anguish [οτι οδυνωμαι]
The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T. [source]
Luke 3:7 To be baptized of him [βαπτιστηναι υπ αυτου]
This is the purpose of their coming. Matthew 3:7 has simply “to his baptism.” John‘s metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).Who warned you? (τις επεδειχεν υμιν — tis hepedeixen humiṉ). The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι — hupodeiknumi show under, point out, give a tip or private hint). [source]
Luke 3:7 Who warned you? [τις επεδειχεν υμιν]
The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι — hupodeiknumi show under, point out, give a tip or private hint). [source]
Luke 7:38 Wiped them with the hair of her head [ταις τριχιν της κεπαλης αυτης εχεμασσεν]
Inchoative imperfect of an old verb εκμασσω — ekmassō to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. “Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice” (Plummer). So Mary of Bethany wiped the feet of Jesus with her hair (John 12:3) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary‘s motive and act.Kissed (κατεπιλει — katephilei). Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer).Anointed them with the ointment Imperfect active again of αλειπω — aleiphō a very common verb. Χριω — Chriō has a more religious sense. The anointing came after the burst of emotional excitement. [source]
Luke 7:38 Kissed [κατεπιλει]
Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer). [source]
Luke 8:22 And they launched forth [και ανηχτησαν]
First aorist passive indicative of αναγω — anagō an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2; Acts 27:2, Acts 27:4, Acts 27:12, Acts 27:21; Acts 28:10.). [source]
Acts 9:24 Laying await [ἐπιβουλὴ]
So rendered by A. V. wherever it occurs, viz., Acts 20:3, Acts 20:19; Acts 23:30; but properly changed by Rev., in every case, to plot. “Laying await” refers rather to the execution of the plot than to the plot itself. [source]
Acts 15:3 Being brought on their way by the church [προπεμπτεντες υπο της εκκλησιας]
First aorist passive participle of προπεμπω — propempō old verb, to send forward under escort as a mark of honour as in Acts 20:38; Acts 21:5; 3 Jo Acts 1:6. They were given a grand send-off by the church in Antioch. Passed through (διηρχοντο — diērchonto). Imperfect middle describing the triumphal procession through both (τε και — te kai) Phoenicia and Samaria. The conversion The turning. They caused great joy (εποιουν χαραν μεγαλην — epoioun charan megalēn). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
Acts 10:25 That Peter entered [tou eiselthein ton Petron)]
This is a difficult construction, for the subject of egeneto (it happened) has to be the articular genitive infinitive tou eiselthein with the accusative of general reference ton Petron Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of tou and the infinitive as the subject of a verb occurs in the lxx (2 Chronicles 6:7, etc.). See Robertson, Grammar, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in Acts 20:3; Acts 27:1. But the Codex Bezae avoids this awkward idiom by the genitive absolute (proseggizontos tou Petrou) and some additional details (one of the servants ran forward and announced that he was come). [source]
Acts 18:3 Because he was of the same trade [δια το ομοτεχνον ειναι]
Same construction with δια — dia as above. ομοτεχνον — Homotechnon is an old word Late word from ποιεω — skēnē and εμενεν — poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο — emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Acts 19:10 For two years [επι ετη δυο]
Note επι — epi with accusative for extent of time as in Acts 19:8, επι μηνας τρεις — epi mēnas treis and often. But in Acts 20:31 Paul said to the Ephesian elders at Miletus that he laboured with them for the space of “three years.” That may be a general expression and there was probably a longer period after the “two years” in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the “for a while” of Acts 19:22. [source]
Acts 20:34 These hands [αι χειρες αυται]
Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs Ministered (υπηρετησαν — hupēretēsan). First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 20:34 Ministered [υπηρετησαν]
First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 20:36 He kneeled down [τεις τα γονατα αυτου]
Second aorist active participle of τιτημι — tithēmi to place. The very idiom used in Acts 7:60 of Stephen. Not in ancient writers and only six times in the N.T. (Mark 15:19; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, Luke 22:41), though not the only proper one (Matthew 6:5). Paul apparently prayed aloud (προσηυχατο — prosēuxato). [source]
Acts 19:12 Aprons [σιμικιντια]
Latin word also, semicinctilum Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (Acts 20:34) and so wore these aprons. Departed (ωστε — apallalsethai). Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Acts 20:3 And a plot was laid against him by the Jews [γενομενης επιβουλης αυτωι υπο των Ιουδαιων]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη — Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν — mellonti anagesthai eis tēn Surian). The participle μελλοντι — mellonti agrees in case (dative) with αυτωι — autōi For the sense of intending see also Acts 19:13. Αναγεσται — Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης — gnōmēs (predicate ablative of source like επιλυσεως — epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη — gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
Acts 20:18 From the first day that [απο πρωτης ημερας απ ης]
“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]
Acts 20:38 Sorrowing [οδυνωμενοι]
Present middle participle of οδυναω — odunaō old verb to cause intense pain, to torment (Luke 16:24), middle to distress oneself (Luke 2:48; Acts 20:38). Nowhere else in N.T. [source]
Acts 20:38 Which he had spoken [ωι ειρηκει]
Relative attracted to the case of the antecedent λογωι — logōi (word). Past perfect indicative of ειπον — eipon They brought him on his way (προεπεμπον αυτον — proepempon auton). Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 20:38 They brought him on his way [προεπεμπον αυτον]
Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 21:1 Were parted from them [αποσπαστεντας απ αυτων]
First aorist passive participle of αποσπαω — apospaō same verb as in Acts 20:30; Luke 22:41. [source]
Acts 20:18 Serving the Lord [δουλευων τωι κυριωι]
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]
Acts 20:18 With tears [δακρυων]
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]
Acts 20:18 By the plots of the Jews [εν ταις επιβουλαις των Ιουδαιων]
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]
Acts 20:35 So labouring ye ought to help [ουτως κοπιωντας δει αντιλαμβανεσται]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων — antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν — autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον — makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
Acts 21:6 Bade each other farewell [απεσπασαμετα αλληλους]
First aorist middle of απασπαζομαι — apaspazomai Rare compound, here alone in the N.T. Tender scene, but “no bonds of long comradeship, none of the clinging love” (Furneaux) seen at Miletus (Acts 20:37.). Home again (εις τα ιδια — eis ta idia). To their own places as of the Beloved Disciple in John 19:27 and of Jesus in John 1:11. This idiom in the papyri also. [source]
Acts 4:29 And now [και τα νυν]
“And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22). [source]
Acts 7:60 Kneeled down [τεις τα γονατα]
Second aorist active participle of τιτημι — tithēmi placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5) and Mark once (Acts 15:19). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. [source]
Acts 26:7 Earnestly [εν εκτενειαι]
A late word from εκτεινω — ekteinō to stretch out, only here in N.T., but in papyri and inscriptions. Page refers to Simeon and Anna (Luke 2:25-28) as instances of Jews looking for the coming of the Messiah. Note the accusative of νυκτα και ημεραν — nukta kai hēmeran as in Acts 20:31. Hope to attain (ελπιζει καταντησαι — elpizei katantēsai). This Messianic hope had been the red thread running through Jewish history. Today, alas, it is a sadly worn thread for Jews who refuse to see the Messiah in Jesus. I am accused by Jews The very word used in Acts 23:28 (ενεκαλουν — enekaloun) which see, and by Jews of all people in the world whose mainspring was this very “hope.” It is a tremendously effective turn. [source]
Acts 27:1 That we should sail [του αποπλειν ημας]
This genitive articular infinitive with εκριτη — ekrithē like the lxx construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in Luke 17:1; Acts 10:25; Acts 20:3 (Robertson, Grammar, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of πλεω — pleō to sail. Note the reappearance of “we” in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use “we” again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke‘s account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith‘s Voyage and Shipwreck of St. Paul is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. [source]
Acts 9:24 Plot [επιβουλη]
Old word for a plan (βουλη — boulē) against (επι — epi) one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). [source]
Romans 15:14 To admonish [νουθετεῖν]
See on Acts 20:31. [source]
Romans 14:19 Things which make for peace [τὰ τῆς εἰρήνης]
Lit. the things of peace. So the next clause, things of edification. See on build you up, Acts 20:32. Edification is upbuilding. [source]
Romans 16:4 Laid down their own necks [τον εαυτων τραχελον υπετηκαν]
First aorist active of υποτιτημι — hupotithēmi old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in 1 Timothy 4:16 to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see note on Acts 20:34). [source]
1 Corinthians 15:53 This corruptible []
As if pointing to his own body. Compare these hands, Acts 20:34; this tabernacle, 2 Corinthians 5:1. [source]
1 Corinthians 10:11 Admonition [νουθεσίαν]
See on the kindred verb to warn, Acts 20:31. [source]
1 Corinthians 10:11 For our admonition [προς νουτεσιαν ημων]
Objective genitive (ημων — hēmōn) again. Νουτεσια — Nouthesia is late word from νουτετεω — noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις — nouthetēsis and νουτετια — nouthetia [source]
1 Corinthians 16:6 Or even winter [η και παραχειμασω]
Future active of late verb παραχειμαζω — paracheimazō See note on Acts 27:12; note on Acts 28:11; and note on Titus 3:12. He did stay in Corinth for three months (Acts 20:3), probably the coming winter. Whithersoever I go (ου εαν πορευωμαι — hou ean poreuōmai). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts 20:3). [source]
1 Corinthians 3:9 Building [οἰκοδομή]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
1 Corinthians 14:3 To edification - exhortation - comfort [οἰκοδομὴν - παράκλησιν - παραμυθίαν]
Omit to. For edification see on build up, Acts 20:32. Exhortation, so American Rev. Rev., comfort. See on Luke 6:24. Παραμυθία comfortRev., consolation, occurs only here in the New Testament. Παραμύθιον , which is the same, in Philemon 2:1. The two latter words are found together in Philemon 2:1, and their kindred verbs in 1 Thessalonians 2:11. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If παράκλησιν be rendered as Rev., comfort, παραμυθία might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other. [source]
1 Corinthians 10:11 By way of example [τυπικως]
Adverb in sense of τυποι — tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος — tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων — pros nouthesian hēmōn). Objective genitive (ημων — hēmōn) again. Νουτεσια — Nouthesia is late word from νουτετεω — noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις — nouthetēsis and νουτετια — nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων — hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν — Katēntēken is perfect active indicative of κατανταω — katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
1 Corinthians 16:6 Whithersoever I go [ου εαν πορευωμαι]
Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts 20:3). [source]
1 Corinthians 16:9 For a great and effectual door is opened unto me [τυρα γαρ μοι ανεωιγεν μεγαλη και ενεργης]
Second perfect active indicative of ανοιγω — anoigō to open. Intransitive, stands wide open at last after his years there (Acts 20:31). A wide open door. What does he mean by ενεργης — energēs It is a late word in the Koiné. In the papyri a medical receipt has it for “tolerably strong.” The form ενεργος — energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N.T. it occurs in Philemon 1:6; Hebrews 4:12 of “the word of God” as “ενεργης — energēs ” (powerful). Paul means that he has at least a great opportunity for work in Ephesus. [source]
1 Corinthians 16:19 With the church that is in their house [συν τηι κατ οικον αυτων εκκλησιαι]
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]
1 Corinthians 9:17 Of mine own will [εκων]
Both common adjectives, but only here in N.T. save εκων — hekōn also in Romans 8:20. The argument is not wholly clear. Paul‘s call was so clear that he certainly did his work willingly and so had a reward (see Matthew 6:1 for μιστος — misthos); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense This was his μιστος — misthos It was glorying (καυχημα — kauchēma to be able to say so as in Acts 20:33.). [source]
1 Corinthians 7:25 I have no commandment of the Lord [επιταγην Κυριου ουκ εχω]
A late word from επιτασσω — epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1 Corinthians 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem. [source]
2 Corinthians 6:5 Watchings [ἀγρυπνίαις]
Only here and 2 Corinthians 11:27. See on the kindred verb, Mark 13:33. For the historical facts, see Acts 16:25; Acts 20:7-11, Acts 20:31; 2 Thessalonians 3:8. [source]
2 Corinthians 11:25 Have I been in the deep [ἐν τῷ βυθῷ πεποίηκα]
Lit., I have made (spent) a night and a day in the deep. For a similar use of ποιέω tomake, see Acts 15:33; Acts 18:23; Acts 20:3; James 4:13. βυθός bottomor depth occurs only here. Of the event itself there is no record. [source]
2 Corinthians 1:8 In Asia [εν Ασιαι]
Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts 20:30.). In Romans 16:4 Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts 20:1). He had a trial so great that “we were weighed down exceedingly beyond our power” Old verb from βαρος — baros weight, βαρυς — barus weighty. First aorist passive indicative. See note on 1 Corinthians 12:31 for kath' huperbolēn (cf. our hyperbole). It was beyond Paul‘s power to endure if left to himself. Insomuch that we despaired even of life (hōste exaporēthēnai hēmas kai tou zēin). Usual clause of result with κατ υπερβολην — hōste and the infinitive. First aorist passive infinitive ωστε εχαπορητηναι ημας και του ζηιν — exaporēthēnai late compound for utter despair (perfective use of ωστε — ex and at a complete loss, εχαπορητηναι — a privative and εχ — poros way). There seemed no way out. Of life Ablative case of the articular infinitive, of living. [source]
Galatians 1:21 Syria and Cilicia []
Syria, in the narrower sense, of the district of which Antioch was the capital: not the whole Roman province of Syria, including Galilee and Judaea. Matthew 4:24; Luke 2:2; Acts 20:3. This district was the scene of Paul's first apostolic work among the Gentiles. Cilicia was the southeasterly province of Asia Minor, directly adjoining Syria, from which it was separated by Mt. Pierius and the range of Amanus. It was bordered by the Mediterranean on the south. It was Paul's native province, and its capital was Tarsus, Paul's birthplace. [source]
Ephesians 6:4 Nurture and admonition [παιδείᾳ καὶ νουθεσίᾳ]
Πας δείᾳ from παίς achild. In classical usage, that which is applied to train and educate a Child. So Plato: “Education ( παιδεία ) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right” (“Laws,” 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν , which recognizes the necessity of correction or chastisement to thorough discipline. So Leviticus 26:18; Psalm 6:1; Isaiah 53:5; Hebrews 12:5-8. In Acts 7:22 παιδεύω occurs in the original classical sense: “Moses was instructed ( ἐπαιδεύθη ) in all the wisdom,” etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Νουθεσία admonitionoccurs only here, 1 Corinthians 10:11, and Titus 3:10. The kindred verb νουθετέω towarn or admonish, is found only in Paul's letters, with the single exception of Acts 20:31(see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words meaning to exhort or teach. Xenophon uses the phrase νουθετικοὶ λόγοι admonitorywords. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand ( ῥάβδου νουθέτησις , “Laws,” 700). He also uses the phrase πληγαῖς νουθετεῖν toadmonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense ( νοῦς themind, τίθημι toput ): “Whatever is needed to cause the monition to be laid to heart.” Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special. [source]
Ephesians 4:12 Edifying [οἰκοδομὴν]
Rev., building up. See on Acts 20:32. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process. [source]
Ephesians 3:14 I bow my knees [καμπτω τα γονατα μου]
He now prays whether he had at first intended to do so at Ephesians 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke 22:41; Acts 7:40; Acts 20:36; Acts 21:5), though standing is also frequent (Mark 11:25; Luke 18:11, Luke 18:13). [source]
Philippians 1:1 Timothy []
Associated with Paul as in the introductions to 2Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Phlippians 2:19. His only part in this letter is his name in the salutation, and in Phlippians 2:19. [source]
Philippians 1:1 Timothy [Τιμοτεος]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις — pāsi tois hagiois). The word saint (αγιος — hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι — pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 2:22 The proof [την δοκιμην]
“The test” as of metals (2 Corinthians 2:9; 2 Corinthians 9:13). Three times they had seen Timothy (Acts 16:13; Acts 19:22; Acts 20:3.). [source]
Colossians 1:28 Warning [νουθετοῦντες]
Rev., admonishing. See on Acts 20:31. Compare νουθεσίᾳ admonition Ephesians 6:4. [source]
Colossians 2:7 Rooted - built up [ἐῤῥιζωμένοι - ἐποικοδομούμενοι]
Note the change of metaphor from the solidity of military array to walking, rooting of a tree, and then to building. The metaphors of rooting and being founded occur together, Ephesians 3:17. Compare 1 Corinthians 3:9. In Jeremiah 1:10, ἐκριζοῦν toroot out is applied to a kingdom, and the words to build and to plant follow. It must be said that ῥιζόω tocause to take root is often used in the sense of firmness or fixedness without regard to its primary meaning. Built up. The preposition ἐπί uponindicates the placing of one layer upon another. See on Acts 20:32, and see on 1 Corinthians 3:9. Compare 1 Corinthians 3:10-14; Ephesians 2:20. note also the change of tenses: having been rooted (perfect participle), being (in process of) built up and strengthened (present participle). [source]
Colossians 1:28 We proclaim [καταγγελλομεν]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες — nouthetountes). Old verb from νουτετης — nouthetēs admonisher (from νουσ τιτημι — nousδιδασκοντες — tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον — didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα — hina parastēsōmen). Final use of παριστημι — hina and first aorist active subjunctive of τελειον — paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Colossians 1:28 Admonishing [νουτετουντες]
Old verb from νουτετης — nouthetēs admonisher (from νουσ τιτημι — nousδιδασκοντες — tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον — didaskontes) about doctrine. Such teaching calls for “all wisdom” [source]
1 Thessalonians 5:12 Admonish [νουθετοῦντας]
Only in Acts and Paul. See on Acts 20:31, and comp. 1 Thessalonians 5:14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28. [source]
1 Thessalonians 5:11 Edify [οἰκοδομεῖτε]
Lit. build up. See on Acts 20:32. The metaphorical sense habitually in Paul. See 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:4; Ephesians 2:20. In O.T. mostly in the literal sense. See however lxx, Rth 4:11 ; 88:2; Jeremiah href="/desk/?q=jer+31:4&sr=1">Jeremiah 31:4. [source]
2 Thessalonians 3:15 Admonish [νουθετεῖτε]
See on Acts 20:31, and see on Ephesians 6:4. [source]
1 Timothy 6:2 Partakers of the benefit [οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι]
The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as Luke 1:54; Acts 20:35. oP. Ἑυεργεσία , benefit only here and Acts 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Galatians 5:13. [source]
1 Timothy 6:2 But rather [αλλα μαλλον]
Render the Christian Master better service. They that partake of the benefit (οι της ενεργεσιας αντιλαμβανομενοι — hoi tēs energesias antilambanomenoi). For ευεργεσιας — euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω — antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
1 Timothy 6:2 They that partake of the benefit [οι της ενεργεσιας αντιλαμβανομενοι]
For ευεργεσιας — euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω — antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
1 Timothy 6:3 The words of our Lord Jesus Christ [τοις του κυριου ημων Ιησου Χριστου]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
1 Timothy 5:18 The labourer is worthy of his hire [αχιος ο εργατης του μιστου αυτου]
These words occur in precisely this form in Luke 10:7. It appears also in Matthew 10:10 with της τροπης — tēs trophēs (food) instead of του μιστου — tou misthou In 1 Corinthians 9:14 Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Acts 20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For εργατης — ergatēs (labourer) see note on Philemon 3:2. [source]
1 Timothy 6:3 Consenteth not [μη προσερχεται]
Also condition of first class with μη — mē instead of ου — ou Προσερχομαι — Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις — hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω — hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
2 Timothy 1:4 Being mindful of thy tears [μεμνημένος σου τῶν δακρύων]
The verb, μιμνήσκεσθαι in Paul, only 1 Corinthians 11:2. In Pastorals only here. The words give the reason for the longing to see Timothy. The allusion is probably to the tears shed by Timothy at his parting from Paul. One is naturally reminded of the parting of Paul with the Ephesians elders at Miletus (Acts 20:17ff., see especially Acts 20:37). Holtzmann remarks that Paul's discourse on that occasion is related to this passage as program to performance. Bonds await the apostle (Acts 20:23), and Paul appears as a prisoner (2 Timothy 1:8). He must fulfill his course Acts 20:24); here he has fulfilled it (2 Timothy 4:7). He bids the overseers take heed to the flock, for false teachers will arise in the bosom of the church (Acts 20:29, Acts 20:30); these letters contain directions for the guidance of the flock, and denunciations of heretical teachers. [source]
2 Timothy 1:12 That which I have committed [τὴν παραθήκην μου]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
2 Timothy 1:4 Longing [επιποτων]
Present active participle of επιποτεω — epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων — memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω — mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα — hina and first aorist passive subjunctive of πληροω — plēroō (with genitive case χαρας — charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
2 Timothy 1:4 Remembering thy tears [μεμνημενος σου των δακρυων]
Perfect middle participle of μιμνησκω — mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. [source]
Titus 3:10 Admonition [νουθεσίαν]
Only here, 1 Corinthians 10:11; Ephesians 6:4(note). See on νουθετεῖν toadmonish, Acts 20:31. [source]
Hebrews 13:5 Be ye free from the love of money [απιλαργυρος ο τροπος]
No copula, but supply εστο — esto “Let your manner of life Alpha privative and πιλος — philos and αργυρος — arguros The N.T. is full of the peril of money on the character as modern life is also. Content with such things as ye have Present passive participle of αρκεω — arkeō to suffice, to be content as in Luke 3:14. Cf. αυταρκης — autarkēs in Philemon 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2 Corinthians 1:7) or the participle used as a principal verb as in Romans 12:16. “Contented with the present things” For himself hath said God himself as in Acts 20:33 of Christ. Perfect active indicative as in Hebrews 1:13; Hebrews 4:3.; Hebrews 10:9. The quotation is a free paraphrase of Genesis 28:15; Deuteronomy 31:8; Joshua 1:5; 1 Chronicles 28:20. Philo (de Confus. Ling. 32) has it in this form, “a popular paraphrase” (Moffatt). Note the five negatives strengthening each other A noble promise in times of depression. [source]
1 Peter 4:19 Commit [παρατιθέσθωσαν]
Give in charge as a deposit. Compare Luke 12:48; Acts 20:32; 1 Timothy 1:18. The word is used by Christ in commending his soul to God (Luke 23:46). [source]
2 Peter 1:20 No prophecy of Scripture [πασα προπητεια ου]
Like the Hebrew γινεται — lȯkōl but also in the papyri as in 1 John 2:21 (Robertson, Grammar, p. 753).Is (εστιν — ginetai). Rather “comes,” “springs” (Alford), not “is” (ιδιας επιλυσεως — estin).Of private interpretation Ablative case of origin or source in the predicate as with του τεου — gnōmēs in Acts 20:3 and with εχ ημων — tou theou and επιλυσις — ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω — epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]
2 Peter 1:20 Of private interpretation [γνωμης]
Ablative case of origin or source in the predicate as with του τεου — gnōmēs in Acts 20:3 and with εχ ημων — tou theou and επιλυσις — ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω — epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]
1 John 2:19 They went out from us [ἐξ ἡμῶν ἐξῆλθαν]
The phrase went out from, may mean either removal (Revelation 18:4; John 8:59) or origin (Revelation 9:3; Revelation 14:13, Revelation 14:15, Revelation 14:17; Revelation 19:5, Revelation 19:21). Here the latter, as appears from the following clause. Compare Acts 20:30. [source]
1 John 1:1 Of life [τῆς ζωῆς]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER-
[source]

1 John 2:18 As ye heard [κατως ηκουσατε]
First aorist active indicative of ακουω — akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι — Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος — antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν — gegonasin). Second perfect active indicative of γινομαι — ginomai antichrists (αντιχριστοι πολλοι — antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
3 John 1:6 To set forward on their journey [προπεμπσας]
First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
Revelation 17:13 Mind [γνώμην]
Meaning primarily the faculty of knowing, mind, reason; then that which is thought or known; opinion, purpose. See Acts 20:3; 1 Corinthians 7:25; Philemon 1:14. [source]
Revelation 13:3 Wondered after the beast [εταυμαστη οπισω του τηριου]
First aorist passive (deponent) indicative of ταυμαζω — thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω — opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
Revelation 13:5 To continue [ποιησαι]
First aorist active infinitive (epexegetic use) of ποιεω — poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας — mēnas months), or more likely in the sense of doing time, with μηνας — mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Revelation 17:13 Have one mind [μιαν γνωμην εχουσιν]
“One purpose” (γνωμη — gnōmē from γινωσκω — ginōskō) as in Acts 20:3; 1 Corinthians 1:10. The new powers are allies of the beast. [source]
Revelation 2:5 And do [και ποιησον]
First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 13:3 As though it had been smitten [ως εσπαγμενην]
Perfect passive participle of σπαζω — sphazō as in Revelation 5:6, accusative singular agreeing with μιαν — mian (one of the heads), object of ειδον — eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.And his death-stroke was healed (και η πληγη αυτου ετεραπευτη — kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω — therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.Wondered after the beast First aorist passive (deponent) indicative of ταυμαζω — thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω — opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
Revelation 13:5 Speaking great things and blasphemies [λαλουν μεγαλα και βλασπημιας]
Present active participle of λαλεω — laleō agreeing with στομα — stoma (nominative neuter singular and subject of εδοτη — edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (1 Macc. 1:24). Cf. 2 Peter 2:11.To continue (ποιησαι — poiēsai). First aorist active infinitive (epexegetic use) of ποιεω — poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας — mēnas months), or more likely in the sense of doing time, with μηνας — mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Revelation 2:5 Thou art fallen [πεπτωκες]
Perfect active indicative of πιπτω — piptō state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.And repent (και μετανοησον — kai metanoēson). First aorist active imperative of μετανοεω — metanoeō urgent appeal for instant change of attitude and conduct before it is too late.And do First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 2:5 The first works [τα πρωτα εργα]
Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12). [source]

What do the individual words in Acts 20:3 mean?

Having continued then months three having been made a plot against him by the Jews he being about to sail into - Syria arose a purpose - to return through Macedonia
ποιήσας τε μῆνας τρεῖς γενομένης ἐπιβουλῆς αὐτῷ ὑπὸ τῶν Ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ Μακεδονίας

ποιήσας  Having  continued 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ποιέω  
Sense: to make.
μῆνας  months 
Parse: Noun, Accusative Masculine Plural
Root: μήν2  
Sense: a month.
τρεῖς  three 
Parse: Adjective, Accusative Masculine Plural
Root: τρεῖς 
Sense: three.
γενομένης  having  been  made 
Parse: Verb, Aorist Participle Middle, Genitive Feminine Singular
Root: γίνομαι  
Sense: to become, i.
ἐπιβουλῆς  a  plot 
Parse: Noun, Genitive Feminine Singular
Root: ἐπιβουλή  
Sense: a plan formed against one, a plot.
αὐτῷ  against  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰουδαίων  Jews 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
μέλλοντι  he  being  about 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: μέλλω  
Sense: to be about.
ἀνάγεσθαι  to  sail 
Parse: Verb, Present Infinitive Middle or Passive
Root: ἀνάγω  
Sense: to lead up, to lead or bring into a higher place.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Συρίαν  Syria 
Parse: Noun, Accusative Feminine Singular
Root: Συρία  
Sense: a region of Asia bounded on the north by Taurus and Amanus ranges, on the east by the Euphrates and Arabia, on the south by Palestine, and the west by Phoenicia and the Mediterranean.
ἐγένετο  arose 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
γνώμης  a  purpose 
Parse: Noun, Genitive Feminine Singular
Root: γνώμη  
Sense: the faculty of knowledge, mind, reason.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ὑποστρέφειν  to  return 
Parse: Verb, Present Infinitive Active
Root: ὑποστρέφω  
Sense: to turn back.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
Μακεδονίας  Macedonia 
Parse: Noun, Genitive Feminine Singular
Root: Μακεδονία  
Sense: a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the North by Dardania and Moesia.