KJV: When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
YLT: And they, having heard these things, were silent, and were glorifying God, saying, 'Then, indeed, also to the nations did God give the reformation to life.'
Darby: And when they heard these things they held their peace, and glorified God, saying, Then indeed God has to the nations also granted repentance to life.
ASV: And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
Ἀκούσαντες | Having heard |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ταῦτα | these things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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ἡσύχασαν | they were silent |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἡσυχάζω Sense: to keep quiet. |
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ἐδόξασαν | glorified |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: δοξάζω Sense: to think, suppose, be of opinion. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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Ἄρα | Then indeed |
Parse: Conjunction Root: ἄρα Sense: therefore, so then, wherefore. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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τοῖς | to the |
Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ἔθνεσιν | Gentiles |
Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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μετάνοιαν | repentance |
Parse: Noun, Accusative Feminine Singular Root: μετάνοια Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. |
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εἰς | unto |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ζωὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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ἔδωκεν | has given |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
Greek Commentary for Acts 11:18
Ingressive aorist active indicative of ησυχαζω hēsuchazō old verb to be quiet, to keep quiet. The wrangling (Acts 11:2) ceased. The critics even “glorified God” (εδοχασαν edoxasan ingressive aorist again). [source]
Εργο Ergo as in Luke 11:20, Luke 11:48 and like αρα ουν ara oun in Romans 5:18. In ancient Greek inferential αρα ara cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had “granted repentance unto life” to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord‘s brother. [source]
Reverse Greek Commentary Search for Acts 11:18
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
And before their baptism. This was the Lord‘s doing. They had accepted (Acts 11:18) this witness of God then and it was true now of these other Gentile converts. [source]
Literally, The more Precisely this idiom occurs in Plutarch and the lxx (Job 34:29). Knowling notes the fondness of Luke for words of silence (σιγη σιγαω ησυχαζω sigēsigaōhēsuchazō) as in Luke 14:4; Luke 15:26; Acts 11:18; Acts 12:17; Acts 15:12; Acts 21:14, Acts 21:40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul‘s Koiné{[28928]}š Greek, but they much preferred the Aramaic. It was a masterstroke. [source]
First infinitive dependent on παρακαλουμεν parakaloumen (1 Thessalonians 4:10, we exhort you), the second on πιλοτιμεισται philotimeisthai (old verb from πιλοτιμος philotimos fond of honour, πιλοσ τιμη philosπρασσειν τα ιδια timē). The notion of ambition appears in each of the three N.T. examples (1 Thessalonians 4:11; 2 Corinthians 5:9; Romans 5:20), but it is ambition to do good, not evil. The word ambition is Latin (ambitio from ambo, ire), to go on both sides to accomplish one‘s aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts 11:18). [source]
More correctly, the knowledge. The formula PastoSee 1 Timothy 2:4(note); 2 Timothy 3:7. For εἰς untoafter μετάνοια repentancesee Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. [source]