KJV: But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
YLT: and I said, Not so, Lord; because anything common or unclean hath at no time entered into my mouth;
Darby: And I said, In no wise, Lord, for common or unclean has never entered into my mouth.
ASV: But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth.
| Εἶπον | I said |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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| δέ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Μηδαμῶς | In no way |
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Parse: Adverb Root: μηδαμῶς Sense: by no means. |
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| Κύριε | Lord |
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Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| κοινὸν | common |
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Parse: Adjective, Nominative Neuter Singular Root: κοινός Sense: common. |
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| ἀκάθαρτον | unclean |
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Parse: Adjective, Nominative Neuter Singular Root: ἀκάθαρτος Sense: not cleansed, unclean. |
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| οὐδέποτε | nothing ever |
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Parse: Adverb Root: οὐδέποτε Sense: never. |
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| εἰσῆλθεν | has entered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| στόμα | mouth |
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Parse: Noun, Accusative Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Acts 11:8
Instead of επαγον ephagon (I ate) in Acts 10:14. Different phrase for the same idea. [source]
Reverse Greek Commentary Search for Acts 11:8
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
A.V. misses the force of the imperfect, marking Peter's custom. Not only at church feasts, but at ordinary meals, in defiance of the Pharisaic that this prohibition was not binding (Acts 10:28; Acts 11:8, Acts 11:9), and had defended that position in the apostolic conference (Acts 15:7ff.). [source]
Here κατα kata does mean standard, not aim, but it is a faith Κοινος Koinéos does not here have the notion of unclean as in Acts 10:14; Acts 11:8. [source]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]