KJV: But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
YLT: And Saul was still more strengthened, and he was confounding the Jews dwelling in Damascus, proving that this is the Christ.
Darby: But Saul increased the more in power, and confounded the Jews who dwelt in Damascus, proving that this is the Christ.
ASV: But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is the Christ.
Σαῦλος | Saul |
Parse: Noun, Nominative Masculine Singular Root: Σαῦλος Sense: the Jewish name of the apostle Paul. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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μᾶλλον | all the more |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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ἐνεδυναμοῦτο | was empowered |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἐνδυναμόω Sense: to be strong, endue with strength, strengthen. |
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συνέχυννεν | kept confounding |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: συγχέω Sense: to pour together, commingle. |
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Ἰουδαίους | Jews |
Parse: Adjective, Accusative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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τοὺς | - |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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κατοικοῦντας | dwelling |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: κατοικέω Sense: to dwell, settle. |
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Δαμασκῷ | Damascus |
Parse: Noun, Dative Feminine Singular Root: Δαμασκός Sense: one of the most ancient and most important cities of Syria lying in almost lovely and fertile plain at the eastern base of the Antilibanus. |
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συμβιβάζων | proving |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: συμβιβάζω Sense: to cause to coalesce, to join together, put together. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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οὗτός | this |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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Χριστός | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for Acts 9:22
Imperfect passive indicative of ενδυναμοω endunamoō to receive power (late verb), progressive increase in strength as opposition grew. Saul‘s recantation stirred controversy and Saul grew in power. See also Paul in Philemon 4:13; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17; Romans 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Acts 1:8) into Paul who is already filled with the Holy Spirit (Acts 9:17). [source]
Imperfect active indicative of συνχυννω sunchunnō (late form of συνχεω suncheō to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. Proving (συνβιβαζων sunbibazōn). Present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Acts 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” (ο Χριστος ho Christos). This method of argument Paul continued to use with the Jews (Acts 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point. [source]
Present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Acts 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality “the Messiah” This method of argument Paul continued to use with the Jews (Acts 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point. [source]
See on Acts 2:6. [source]
The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in Ephesians 4:16. In Colossians 2:2, of being knit together in love. In 1 Corinthians 2:16, of instructing, building up, byputting together. In this sense the word occurs in the Septuagint. See Judges 13:8. [source]
Note the article. Not a proper name, but an appellative. See on Acts href="/desk/?q=ac+9:20&sr=1">Acts 9:20. [source]
Reverse Greek Commentary Search for Acts 9:22
See onproving, Acts 9:22. [source]
A very striking word, present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in Acts 9:22 of Paul‘s preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go. [source]
The second aorist active infinitive is the subject of εδει edei with τον Χριστον ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων anastēnai ek nekrōn). This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Periphrastic imperfect active indicative. Usually κατοικεω katoikeō means residence in a place (Acts 4:16; Acts 7:24; Acts 9:22, Acts 9:32) as in Acts 2:14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Acts 2:9 of those who dwell in Mesopotamia, etc. [source]
First aorist passive indicative of συνχεω suncheō or συνχυνω sunchunō to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa esto4. It is an old verb, but in the N.T. only in Acts five times (Acts 2:6; Acts 9:22; Acts 19:32; Acts 21:27, Acts 21:31). In his own language (τηι ιδιαι διαλεκτωι tēi idiāi dialektōi). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue. [source]
First aorist middle participle of τεαομαι theaomai (from τεα thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω suncheō or συνχυνω sunchunō (υννω ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν ̇an) active indicative of επιβαλλω epiballō old verb to lay upon, to attack (note repetition of επι epi). They attacked and seized Paul before the charge was made. [source]
Imperfect passive indicative of πληροω plēroō old and common verb, were in process of being fulfilled. How “many” (considerable, ικαναι hikanai common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Galatians 1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about “three years” which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul‘s Epistles. So we must assume the return of Saul from Arabia at this juncture, between Acts 9:22, Acts 9:23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. [source]
First aorist passive again of ενδυναμοω endunamoō late word to empower, to put power in, in lxx and Paul and Acts 9:22. [source]
See on proving, Acts 9:22. [source]
This use of ος hos (relative who) is almost consecutive (result). The πνευματικος pneumatikos man is superior to others who attempt even to instruct God himself. See note on Acts 9:22 and note on Acts 16:10 for συνβιβαζω sunbibazō to make go together. But we have the mind of Christ (ημεις δε νουν Χριστου εχομεν hēmeis de noun Christou echomen). As he has already shown (1 Corinthians 2:6-13). Thus with the mind (νους nous Cf. Philemon 2:5; Romans 8:9, Romans 8:27). Hence Paul and all πνευματικοι pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, “I know him whom I have believed.” “I believe; therefore I have spoken.” [source]
This visit to Arabia has to come between the two visits to Damascus which are not distinguished in Acts 9:22. In Acts 9:23 Luke does speak of “considerable days” and so we must place the visit to Arabia between Acts 9:22, Acts 9:23. [source]
The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on Acts 9:22, and see on Colossians 2:2. [source]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13(compare 1 Corinthians 2:16); Psalm 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10, assuredly gathering, Rev., concluding. [source]
An unclassical word, found in Paul and Acts. See Acts 9:22; Philippians 4:13. Three times in the Pastorals. [source]