KJV: And devout men carried Stephen to his burial, and made great lamentation over him.
YLT: and devout men carried away Stephen, and made great lamentation over him;
Darby: And pious men buried Stephen and made great lamentation over him.
ASV: And devout men buried Stephen, and made great lamentation over him.
| συνεκόμισαν | Buried |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: συγκομίζω Sense: to carry or bring together, to collect. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Στέφανον | Stephen |
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Parse: Noun, Accusative Masculine Singular Root: Στέφανοσ1 Sense: one of the seven deacons in Jerusalem and the first Christian martyr. |
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| ἄνδρες | men |
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Parse: Noun, Nominative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| εὐλαβεῖς | devout |
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Parse: Adjective, Nominative Masculine Plural Root: εὐλαβής Sense: taking hold well. |
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| ἐποίησαν | made |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ποιέω Sense: to make. |
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| κοπετὸν | lamentation |
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Parse: Noun, Accusative Masculine Singular Root: κοπετός Sense: lamentation with beating of the breast as a sign of grief. |
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| μέγαν | great |
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Parse: Adjective, Accusative Masculine Singular Root: μέγας Sense: great. |
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| ἐπ’ | over |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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Greek Commentary for Acts 8:2
Only four times in the N.T. (Luke 2:25; Acts 2:5; Acts 8:2; Acts 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. [source]
Aorist active indicative of συνκομιζω sunkomizō old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. Lamentation (κοπετον kopeton). Late word from κοπτομαι koptomai to beat the breast, in lxx, Plutarch, etc., only here in the N.T. [source]
Late word from κοπτομαι koptomai to beat the breast, in lxx, Plutarch, etc., only here in the N.T. [source]
See on Luke 2:25. [source]
Only here in New Testament. Lit., to carry together; hence, either to assist in burying or, better, to bring the dead to the company ( σύν ) of the other dead. The word is used of bringing in harvest. [source]
Meaning crown. He was the first who received the martyr's crown. [source]
Lit., beating (of the breast). Only here in New Testament. [source]
Reverse Greek Commentary Search for Acts 8:2
This use of ει ei and the future indicative for purpose (to see if, a sort of indirect question) as in Acts 8:22; Acts 17:27. Jesus was hungry as if he had had no food on the night before after the excitement and strain of the Triumphal Entry. The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance. [source]
Imperfect: was beseeching. See on prayers, Luke 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mark 5:10). See on consolation, Luke 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2 Corinthians 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Matthew 9:38; Luke 10:2; Acts 8:22). It is noticeable that in Luke 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luke 8:31, Luke 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed ( ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament. [source]
A Hebrew expression. Compare Genesis 7:1; Acts 8:21. -DIVIDER- [source]
The one lost sheep There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of επι epi for the goal occurs also in Matthew 22:9; Acts 8:26; Acts 9:11.Until he find it (εως ευρηι αυτο heōs heurēi auto). Second aorist active subjunctive of ευρισκω heuriskō common verb, with εως heōs common Greek idiom. He keeps on going (πορευεται poreuetai linear present middle indicative) until success comes (effective aorist, ευρηι heurēi). [source]
Used only by Luke (Acts 2:5; Acts 8:2; Acts 22:12) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (ευ eu and λαβειν labein) and so reverently, circumspectly. [source]
From γάζα , treasure, a Persian word, occurring only once in the New Testament (Acts 8:27), and φυλακή , guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called “trumpets” from their shape, for charitable contributions. This court was the most public part of the temple. [source]
According to Roman law. Ulpian, a Roman jurist of the third century, says: “The bodies of those who are capitally punished cannot be denied to their relatives. At this day, however, the bodies of those who are executed are buried only in case permission is asked and granted; and sometimes permission is not given, especially in the cases of those who are punished for high treason. The bodies of the executed are to be given for burial to any one who asks for them.” Avaricious governors sometimes sold this privilege. Cicero, in one of his orations against Verres, has a terribly graphic passage describing such extortions. After dwelling upon the tortures inflicted upon the condemned, he says: “Yet death is the end. It shall not be. Can cruelty go further? A way shall be found. For the bodies of the beheaded shall be thrown to the beasts. If this is grievous to parents, they may buy the liberty of burial” (v., 45). Compare Matthew 14:12; Acts 8:2. [source]
See note on Mark 12:41 and note on Luke 21:1 for this word for the treasure-chambers of the temple. “It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers” (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Acts 8:27) and the compound And Reason (οτι hoti) given why no one seized (επιασεν epiasen cf. John 7:30) him. Εληλυτει Elēluthei is past perfect active of ερχομαι erchomai “had not yet come.” This very use of ωρα hōra appears in John 2:4 and the very clause in John 7:30 which see. [source]
See on Luke 15:15; and Luke 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have “joined himself” to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons “clave to” Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. [source]
Second aorist active indicative of λαγχανω lagchanō old verb, to obtain by lot as in Luke 1:9; John 19:24, especially by divine appointment as here and 2 Peter 2:1. Κληρος Klēros also means lot, an object used in casting lots (Acts 1:26), or what is obtained by lot as here and Acts 8:21, of eternal salvation (Acts 26:18; Colossians 1:12), of persons chosen by divine appointment (1 Peter 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas “obtained by lot the lot of this ministry” (διακονιας diakonias) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity. [source]
Same idiom in Acts 8:21; Acts 19:38. They realized the importance of the issue. [source]
First aorist passive of this strong word κολλαω kollaō to glue to, common in Acts (Acts 5:13; Acts 8:29; Acts 9:26; Acts 10:28) No sermon is a failure which leads a group of men (ανδρες andres) to believe (ingressive aorist of πιστευω pisteuō) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. [source]
Reverent See note on Luke 2:25 like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also Acts 8:2. [source]
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
See note on Acts 2:5, note on Acts 8:2, and note on Luke 2:25 for the adjective ευλαβης eulabēs Paul adds “according to the law” to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin). [source]
Only four times in the N.T. (Luke 2:25; Acts 2:5; Acts 8:2; Acts 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. [source]
Literally, Be with thee for destruction. Optative for a future wish. The use of εις eis with the accusative in the predicate is especially common in the lxx. The wish reveals Peter‘s indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter‘s language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though Acts 8:22 shows that there was still room for repentance. [source]
Old word from πικρος pikros (bitter), in N.T. only here and Acts 8:23; Romans 3:14; Hebrews 12:15. [source]
Lit., for the portion of the lot; that is, the portion which is the lot. Compare Acts 8:21, where the two words are coordinated. [source]
“For a share in.” Old word for share or portion (from μερος meros) as in Acts 8:21; Acts 16:12; 2 Corinthians 6:15 (the only other N.T. examples). Of the inheritance (του κληρου tou klērou). “Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. In light Taken with μεριδα merida (portion) “situated in the kingdom of light” (Lightfoot). [source]
“Of the lot,” “for a share of the lot.” Old word. First a pebble or piece of wood used in casting lots (Acts 1:26), then the allotted portion or inheritance as here (Acts 8:21). Cf. Heb 3:7-4:11. [source]
It is unsafe to distinguish between ὄλεθρος destructionin general, and ἀπώλεια as pointing mainly to destruction of the soul. Ἁπώλεια sometimes of spiritual destruction, as Philemon 1:28; but also of destruction and waste in general, as Mark 14:4; Acts 8:20. One is reminded of Virgil, Aen. iii. 56:“Quid non mortalia pectora cogis,Auri sacra fames?” [source]
“The happy and alone Potentate.” Δυναστης Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος makarios The King of kings (ο βασιλευς των βασιλευοντων ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
Here, Acts 21:8and Ephesians 4:11. In the last passage, a special function, with apostles, prophets, pastors, and teachers. A traveling, minister whose work was not confined to a particular church. So Philip, Acts 8:5-13, Acts 8:26-40. A helper of the apostles. An apostle, as such, was an evangelist (1 Corinthians 1:17), but every evangelist was not an apostle. In The Teaching of the Twelve Apostles (about 100 a.d.) it is prescribed that an apostle shall not remain in one place longer than two days, and that when he departs he shall take nothing with him except enough bread to last until his next station (ch. xi). [source]
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]
Sub-final use of ινα hina with first aorist active subjunctive of μετανοεω metanoeō she willeth not “And she is not willing.” Blunt and final like Matthew 23:37.To repent of (μετανοησαι εκ metanoēsai ek). First aorist (ingressive) active infinitive with εκ ek “to make a change out of,” the usual construction with μετανοεω metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο apo in Acts 8:22. Πορνεια Porneia (fornication) here, but μοιχευω moicheuō (to commit adultery) in Revelation 2:22. [source]
First aorist (ingressive) active infinitive with εκ ek “to make a change out of,” the usual construction with μετανοεω metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο apo in Acts 8:22. Πορνεια Porneia (fornication) here, but μοιχευω moicheuō (to commit adultery) in Revelation 2:22. [source]
God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17.Freely See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]
See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]