KJV: Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.
YLT: Then did they return to Jerusalem from the mount that is called of Olives, that is near Jerusalem, a sabbath's journey;
Darby: Then they returned to Jerusalem from the mount called the mount of Olives, which is near Jerusalem, a sabbath-day's journey off.
ASV: Then returned they unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, a Sabbath day's journey off.
ὑπέστρεψαν | they returned |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ὑποστρέφω Sense: to turn back. |
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Ἰερουσαλὴμ | Jerusalem |
Parse: Noun, Accusative Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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ὄρους | [the] mount |
Parse: Noun, Genitive Neuter Singular Root: ὄρος Sense: a mountain. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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καλουμένου | called |
Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Singular Root: καλέω Sense: to call. |
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Ἐλαιῶνος | Olivet |
Parse: Noun, Genitive Masculine Singular Root: ἐλαιών Sense: an olive orchard, a place planted with olive trees. |
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ἐγγὺς | near |
Parse: Preposition Root: ἐγγύς Sense: near, of place and position. |
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Ἰερουσαλὴμ | Jerusalem |
Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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σαββάτου | a Sabbath day’s |
Parse: Noun, Genitive Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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ἔχον | holding |
Parse: Verb, Present Participle Active, Nominative Neuter Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ὁδόν | journey |
Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
Greek Commentary for Acts 1:12
Genitive singular. Vulgate Olivetum. Made like αμπελων ampelōn Here only in the N.T., usually το ορος των Ελαιων to oros tōn Elaiōn (the Mount of Olives), though some MSS. have Olivet in Luke 19:29; Luke 21:37. Josephus (Ant. VII. 9, 2) has it also and the papyri (Deissmann, Light from the Ancient East, p. 170). [source]
Luke only says here that Olivet is a Sabbath day‘s journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (Luke 24:50) states that Jesus led them “over against” The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is “having a journey of a Sabbath” after “which is nigh unto Jerusalem” (ο εστιν εγγυς Ιερουσαλημ ho estin eggus Ierousalēm), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See Exodus 16:29; Numbers 35:5; Joshua 3:4. But it does not contradict what he says in Luke 24:50, where he does not say that Jesus led them all the way to Bethany. [source]
Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference to the neighborhood of Jerusalem. A Sabbath-day's journey, according to Jewish tradition, was about three-quarters of a mile. It was the supposed distance between the camp and the tabernacle in the wilderness (Joshua 3:4). [source]
Reverse Greek Commentary Search for Acts 1:12
As in Mark 11:1; Matthew 21:1, though some editors take it to be, not the genitive plural of ελαια elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Acts 1:12. See notes on Matthew 21:1 and notes on Mark 11:1 for details. [source]
The name is common enough and may or may not be the man mentioned in 3 Jo Acts 1:12 who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called νεοποιος Αρτεμιδος neopoios Artemidos a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word νεοποιος neopoios and translated it into αργυροκοπος argurokopos a beater It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was νεοποιος neopoios with the Demetrius αργυροκοπος argurokopos who made little silver temples of Artemis, though B does not have the word αργυρους argurous The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, Paul the Traveller, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century b.c., was burnt by Herostratus Oct. 13 b.c. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. [source]