KJV: And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
YLT: and Moses was taught in all wisdom of the Egyptians, and he was powerful in words and in works.
Darby: And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds.
ASV: And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works.
| ἐπαιδεύθη | was instructed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: παιδεύω Sense: to train children. |
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| Μωϋσῆς | Moses |
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Parse: Noun, Nominative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| σοφίᾳ | [the] wisdom |
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Parse: Noun, Dative Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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| Αἰγυπτίων | of [the] Egyptians |
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Parse: Adjective, Genitive Masculine Plural Root: Αἰγύπτιος Sense: an Egyptian. |
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| ἦν | he was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| δυνατὸς | mighty |
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Parse: Adjective, Nominative Masculine Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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| λόγοις | words |
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Parse: Noun, Dative Masculine Plural Root: λόγος Sense: of speech. |
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| ἔργοις | deeds |
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Parse: Noun, Dative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Acts 7:22
First aorist passive indicative of παιδευω paideuō to train a child Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. [source]
The same phrase used of Jesus in Luke 24:19. The adjective δυνατος dunatos is employed of Apollos as an interpreter of the Scriptures (Acts 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus 4:10), but his words like his deeds carried weight and power. [source]
Reverse Greek Commentary Search for Acts 7:22
Originally to bring up a child ( παῖς ). Hence, to instruct; so Acts 7:22, of Moses instructed in the wisdom of the Egyptians; and Acts 22:3, of Paul instructed in the law. To discipline orcorrect, as Hebrews 12:6, Hebrews 12:7. The word is not synonymous with punish, since it always implies an infliction which contemplates the subject's amendment; and hence answers to chastise or chasten. So Hebrews 12:10; Revelation 3:19. In popular speech chastise and punish are often confounded. Chasten is from the Latin castus, “pure,” “chaste;” and to chasten is, properly, to purify. This meaning underlies even the use of the word by Pilate, who was not likely to be nice in his choice of words. Instead of punishing him with death, he will chastise him, in order to teach him better. So Wyc., I shall deliver him amended. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. [source]
Instrumental case with both words. By preaching and life (Luke 24:19; Acts 1:1; Acts 7:22; 2 Corinthians 10:11). [source]
On this sense of παιδευω paideuō from παις pais child, to train a child (Acts 7:22), to discipline with words (2 Timothy 2:25), to chastise with scourges see note on Luke 23:16 (Hebrews 12:7), and so by afflictions as here (Hebrews 12:6). υπο του Κυριου Hupo tou Kuriou can be construed with κρινομενοι krinomenoi instead of with παιδευομετα paideuometha [source]
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]
Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Judges 1:9, Judges 1:14, Judges 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called “The Assumption of Moses,” the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words “the Lord rebuke thee” are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22. [source]
Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts. [source]