KJV: Now about that time Herod the king stretched forth his hands to vex certain of the church.
YLT: And about that time, Herod the king put forth his hands, to do evil to certain of those of the assembly,
Darby: At that time Herod the king laid his hands on some of those of the assembly to do them hurt,
ASV: Now about that time Herod the king put forth his hands to afflict certain of the church.
| Κατ’ | At |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἐκεῖνον | that |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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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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| καιρὸν | time |
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Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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| ἐπέβαλεν | put forth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
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| Ἡρῴδης | Herod |
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Parse: Noun, Nominative Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| βασιλεὺς | king |
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Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| κακῶσαί | to mistreat |
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Parse: Verb, Aorist Infinitive Active Root: κακόω Sense: to oppress, afflict, harm, maltreat. |
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| τινας | some |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| τῶν | of those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκκλησίας | church |
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Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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Greek Commentary for Acts 12:1
Same phrase in Romans 9:9. That is, the early part of a.d. 44 since that is the date of Herod‘s death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. [source]
Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew 2:22). Put forth his hands (επεβαλεν τας χειρας epebalen tas cheiras). Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. To afflict First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. [source]
First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
More correctly, thatjunctu re. See on Acts 1:7. The date is A. D. 44. [source]
Called also Agrippa, and commonly known as Herod Agrippa I., the grandson of Herod the Great. [source]
Lit., laid on his hands. The A. V. is wrong, and so is the Rev. Render, laid hand, on certain of the church to afflict them. [source]
Vex is used in the older and stronger sense of torment or oppress. See Exodus 22:21; Numbers 25:17; Matthew 15:22. Its modern usage relates rather to petty annoyances. Rev., better, afflict. [source]
Reverse Greek Commentary Search for Acts 12:1
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
Lit., self-acting. It occurs in only one other passage of the New Testament, Acts 12:10; of the city gate which opened to Peter of its own accord. [source]
This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts 12:12) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus Note the vivid dramatic present κρατουσιν kratousin (they seize him). [source]
Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word αυτοματη automatē is from αυτος autos (self) and μεμαα memaa desire eagerly from obsolete μαω maō Common word in all Greek history. Only one other example in N.T., in Acts 12:10 when the city gate opens to Peter of its own accord. “The mind is adapted to the truth, as the eye to the light” (Gould). So we sow the seed, God‘s kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, “first the blade, then the ear, then the full corn in the ear” This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. “This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress” (Gould). [source]
Only here and Acts 12:11. [source]
Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' “I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'” (“Memorabilia,” ii., 9,1). For this process of blackmail, σείω , to shake, was used. Thus Aristophanes (“Knights,” 840):“Thou shalt make much money by falsely accusing and frightening ” ( σείων τε καῖ ταράττων )again (“Peace,” 639):“And of their allies they falsely accused ( ἔσειον ) the substantial and rich.”The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω : κατασείω ,to beckon, Acts 12:17 (peculiar to Luke); and ἀνασέιω , to stir up, which occurs also in Mark 15:11. Both these are also used by medical writers. [source]
According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for, γαρ gar) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Acts 12:14.). [source]
With all these supernatural happenings they predicted the marvellous career of this child. Note Τι Ti what, not Τις Tis who. Cf. Acts 12:18. [source]
Old word from προσδοκαω prosdokaō to look for or towards. In the N.T. only here and Acts 12:11.The world (τηι οικουμενηι tēi oikoumenēi). Dative case, “the inhabited” (earth, γηι gēi). [source]
See on Matthew 12:1; see on Luke 1:20; see on Acts 12:1. The appropriate season or juncture. [source]
See on Acts 12:13. [source]
Imperfect active indicative of επιμενω epimenō (waiting in addition or still, επι epi old verb) with supplementary active participle of ερωταω erōtaō to question. See same construction in Acts 12:16 The verb επιμενω epimenō does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of “the brazen hardness of the prosecutors” as because of the shame of the deed. He lifted himself up First aorist active indicative of ανακυπτω anakuptō the opposite of κατακυπτω katakuptō to bend down (John 8:8) or of κατω κυπτω katō kuptō (John 8:6). He that is without sin Verbal adjective Objective genitive. First cast The nominative πρωτος prōtos means first before others, be the first to cast, not cast before he does something else. See John 20:4. The verb is second aorist imperative of βαλλω ballō old verb to fling or cast. Jesus thus picks out the executioner in the case. [source]
See on Acts 12:13. [source]
Rev., became aware. See onconsidered, Acts 12:12. [source]
See on Acts 12:19. [source]
What gates are intended is uncertain. Some say, the city gates; others, the temple gates; and others, the doors of the house in which Paul and Barnabas were residing. See on Acts 12:13. [source]
See on Acts 12:17. [source]
The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter's mental condition is described by two expressions: First, he came to himself (Acts 12:12), or, lit., when he had become present in himself; denoting his awaking from the dazed condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see Acts 12:9). Secondly, when he had become aware ( συνιδών ); denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of σύν , together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison, which, however, has already been noted in Acts 12:11. While it may include this, it refers also to all the circumstances of the case present at that moment. He had been freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all, he went to the house of Mary. [source]
Imperfect active. Was longing to eat. It was about twelve o‘clock noon and Peter may even have smelt the savory dishes, “while they made ready” “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux). He fell into a trance (egeneto ep' auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis from existēmi) and from which one came to himself (Acts 12:11). Cf. also Acts 11:5; Acts 22:17. It is thus different from a vision (horama) as in Acts 10:3. [source]
By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother‘s house the disciples gathered (Acts 12:12). [source]
Periphrastic imperfect active. Perfective use of κατα kata to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts 12:12). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες paramenontes This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. Simon the Zealot (Σιμον ο ηλωτης Simon ho Zēlōtēs). Called Simon the Cananaean (ο Χαναναιος ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. Judas the son of James Literally, Judas of James, whether son or brother (cf. Judges 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (John 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot. [source]
The first use of that term for the Christian preachers. In Acts 20:17, Acts 20:28 “elders” and “bishops” are used interchangeably as in Titus 1:5, Titus 1:7. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In Acts 21:18 Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter Acts 12:1 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (Acts 12:17). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (Acts 26:20). [source]
A patent Hebraism in Luke 20:11. already, and nowhere else in the N.T. It occurs in the lxx (Genesis 4:2; Genesis 8:12; Genesis 18:29, etc.). Second aorist middle indicative of προστιτημι prostithēmi and the second aorist active infinitive of συλλαμβανω sullambanō Literally, he added to seize, he seized Peter in addition to James. The days of unleavened bread (ημεραι των αζυμων hēmerai tōn azumōn). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother‘s house the disciples gathered (Acts 12:12). [source]
Ingressive second aorist active indicative of επιστημι ephistēmi intransitive. This very form occurs in Luke 2:9 of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of επιστημι ephistēmi occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form απεστη apestē (departed from, from απιστημι aphistēmi stood off from) of the disappearance of the angel in Acts 12:10. [source]
Genitive absolute with aorist active participle of κρουω krouō common verb to knock or knock at. So from the outside (Luke 13:25). Πυλων Pulōn here is the gateway or passageway from the door (τυρα thura) that leads to the house. In Acts 12:14 it is still the passageway without the use of τυρα thura (door, so for both door and passageway). [source]
The frequent second aorist active (intransitive) indicative of εχιστημι existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. [source]
First aorist active participle of ανακρινω anakrinō old verb to sift up and down, to question thoroughly, in a forensic sense (Luke 23:14; Acts 4:9; Acts 12:19; Acts 28:18). [source]
Second aorist (ingressive) active participle of συνοραω sunoraō (συνειδον suneidon), old word to see together, to become conscious of as already in Acts 12:12. In the N.T. only by Luke and Paul. [source]
Imperfect active of διατριβω diatribō old verb to pass time, seen already in Acts 12:19; Acts 14:3, Acts 14:28. [source]
Second perfect active infinitive of εκπευγω ekpheugō old verb with perfective force of εκ ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
First aorist active participle of ανοιγω anoigō or νυμι ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. [source]
Same phrase in Acts 12:18 and nowhere else in the N.T. Litotes. [source]
First aorist active participle of συνατροιζω sunathroizō old verb to assemble together (ατροος athroos a crowd), in the N.T. only here and Acts 12:12. [source]
Old verb κατασειω kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι tāi cheiri instrumental case) is used instead of την χειρα tān cheira (the accusative). [source]
First aorist passive participle of αναγω anagō Thirteen times in the Acts and Luke 8:22 which see. They sailed up to sea and came down First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
First aorist active participle of apochōreō old verb to withdraw, go away from. In the N.T. only here and Matthew 7:23; Luke 9:39. He is called John here as in Acts 13:5 and Mark in Acts 15:39, though John Mark in Acts 12:12, Acts 12:25. This may be accidental or on purpose (Deissmann, Bible Studies, p. 317). Luke is silent on John‘s reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2 Corinthians 11:26), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts 15:39). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul‘s aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, zu seiner Mutter (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work. [source]
First aorist active participle of κατασειω kataseiō old verb to shake down, a dramatic gesture for quiet and order like Peter in Acts 12:17 and Paul on the steps of the tower of Antonia (Acts 21:40). And ye that fear God (και οι ποβουμενοι τον τεον kai hoi phoboumenoi ton theon). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41) is the first full report of a sermon of Paul‘s that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the lxx, one in Acts 13:19 from Deuteronomy 1:31 ετροποπορησεν etrophophorēsen (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in Acts 13:17 from Isaiah 1:2 υπσωσεν hupsōsen (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul‘s theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul‘s Christology as he faced the great problems of his day. Here we see Paul‘s gospel for the Jews and the God-fearers (Gentiles friendly to the Jews). [source]
Perfect passive participle with double reduplication in predicate position, standing open. Drew his sword (σπασαμενος την μαχαιραν spasamenos tēn machairan). First aorist middle participle of σπαω spaō to draw, as in Mark 14:47, drawing his own sword himself. Our word spasm from this old word. Was about Imperfect active of μελλω mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari. Had escaped (εκπεπευγεναι ekpepheugenai). Second perfect active infinitive of εκπευγω ekpheugō old verb with perfective force of εκ ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Genitive absolute. Note επι epi (additional) with μενω menō as in Acts 12:16. [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]
Imperfect active of διατριβω diatribō common verb for spending time (Acts 12:19, etc.). [source]
Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. [source]
Dramatic oratorical gesture (not for silence as in Acts 12:17; Acts 13:16) with the chain still upon it (Acts 26:29) linking him to the guard. First aorist active participle of εκτεινω ekteinō to stretch out. [source]
Imperfect active of μελλω mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari. Had escaped (εκπεπευγεναι ekpepheugenai). Second perfect active infinitive of εκπευγω ekpheugō old verb with perfective force of εκ ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Old word from προτυμος prothumos Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (ει εχοι ταυτα ουτως anakrinō means to sift up and down, make careful and exact research as in legal processes as in Acts 4:9; Acts 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. Whether these things were so Literally, “if these things had it thus.” The present optative in the indirect question represents an original present indicative as in Luke 1:29 (Robertson, Grammar, pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Acts 17:27; Acts 20:16; Acts 24:19; Acts 27:12 (Robertson, Grammar, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). [source]
Genitive absolute of the second aorist active participle of προβαλλω proballō old verb to push forward as leaves in the spring (Luke 21:30). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2 Timothy 4:14), against whom Paul will warn Timothy then in Ephesus. “The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence” (Furneaux). Beckoned with the hand (κατασεισας την χειρα kataseisas tān cheira). Old verb κατασειω kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι tāi cheiri instrumental case) is used instead of την χειρα tān cheira (the accusative). Would have made a defence unto the people Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. Απολογεισται Apologeisthai (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Romans 2:15; 2 Corinthians 12:19). [source]
Augustus (Octavius) and Tiberius refused the title of κυριος kurios (lord) as too much like rex (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (Light from the Ancient East, p. 105) gives an ostracon dated Aug. 4, a.d. 63 with the words “in the year nine of Nero the lord” Deissmann (op. cit., pp. 349ff.) runs a most interesting parallel “between the cult of Christ and the cult of Caesar in the application of the term κυριος kurios lord” in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in 1 Corinthians 12:3 that “no one is able to say Κυριος Ιησους Kurios Iēsous except in the Holy Spirit” (cf. also Philemon 2:11). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say “ Lord Caesar” and insisted on saying “Lord Jesus” when it meant his certain death. Before you (επ υμων eph' humōn). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (Acts 25:22). Especially before thee Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means. [source]
The soldiers did not relish the idea of the escape of the prisoners. Hence there came this “counsel” Regular Greek idiom for purpose Soldiers were responsible for the lives of prisoners (Acts 12:19). [source]
Second aorist (effective) active infinitive of αναιρεω anaireō to take up, to make away with, to kill (Luke 23:32; Acts 12:1, etc.). The infinitive expresses purpose here as is done in Acts 9:24 by οπως hopōs and the aorist active subjunctive of the same verb Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2 Corinthians 11:24). [source]
Out of courtesy. It was the main reason as Acts 25:22 shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul‘s case. After examination had (της ανακρισεως γενομενης tēs anakriseōs genomenēs). Genitive absolute, “the examination having taken place.” Ανακρισις Anakrisis from ανακρινω anakrinō (cf. Acts 12:19; Acts 24:8; Acts 28:18) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. That I may have somewhat to write Ingressive aorist subjunctive σχω schō (may get) with οπως hopōs (final particle like ινα hina). Τι γραπσω Ti grapsō in indirect question after σχω schō is either future indicative or aorist subjunctive (Robertson, Grammar, p. 1045). Festus makes it plain that this is not a “trial,” but an examination for his convenience to help him out of a predicament. [source]
Some MSS. have περι peri (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. Stretched forth his hand (εκτεινας την χειρα ekteinas tēn cheira). Dramatic oratorical gesture (not for silence as in Acts 12:17; Acts 13:16) with the chain still upon it (Acts 26:29) linking him to the guard. First aorist active participle of εκτεινω ekteinō to stretch out. Made his defence Inchoative imperfect of απολογεομαι apologeomai (middle), “began to make his defence.” This is the fullest of all Paul‘s defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with “singular dignity” (Furneaux). He is now bearing the name of Christ “before kings” (Acts 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Acts 22). [source]
Associative instrumental case showing manner (Robertson, Grammar, p. 530) and the predicate use of the adjective, “with the voice loud” (elevated). Thou art mad (μαινηι mainēi). Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means. Thy much learning doth turn thee to madness “Is turning thee round.” Old verb περιτρεπω peritrepō but only here in N.T. Festus thought that Paul‘s “much learning” (=“many letters,” cf. John 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word μανια mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε se between πολλα polla and γραμματα grammata (Robertson, Grammar, pp. 418, 420) [source]
First aorist (effective) middle indicative of συνβουλευω sunbouleuō old and common verb for counselling Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (Acts 9:16). To kill him (ανελειν αυτον anelein auton). Second aorist (effective) active infinitive of αναιρεω anaireō to take up, to make away with, to kill (Luke 23:32; Acts 12:1, etc.). The infinitive expresses purpose here as is done in Acts 9:24 by οπως hopōs and the aorist active subjunctive of the same verb (ανελωσιν anelōsin). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2 Corinthians 11:24). [source]
Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. So Barnabas introduced Saul to Peter and vouched for his story, declared it fully Peter was convinced and Saul was his guest for two weeks (Galatians 1:18) with delightful fellowship He had really come to Jerusalem mainly “to visit” (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians 1:1.). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts 12:12) who was a cousin of Barnabas (Colossians 4:10). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem. [source]
A Greek name, meaning praised. It is, however; impossible to infer the nationality from the name with any certainty, since it was common for the Jews to have a second name, which they adopted during their residence in heathen countries. Compare John Mark (Acts 12:12); Justus (Acts 1:23); Niger (Acts 13:1); Crispus (Acts 18:8). [source]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER- -DIVIDER- Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of συνοιδα sunoida (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Acts 5:2; Acts 12:12; Acts 14:6). [source]
Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25, 1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3, 1 Corinthians 4:4. [source]
But Paul passes by another visit to Jerusalem, that in Acts 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to “the elders” with no mention of the apostles who were probably out of the city since the events in Acts 12 apparently preceded that visit and Peter had left for another place (Acts 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts 15:4, 6-29). [source]
Second aorist middle indicative of old word ανατιτημι anatithēmi to put up, to place before, with the dative case. But who were the “them” Just place Acts 15:4. beside the first clause and it is clear: “I laid before them the gospel which I preach among the Gentiles,” precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts 15:5). Before them who were of repute (τοις δοκουσιν tois dokousin). He names three of them (Cephas, James, and John). James the Lord‘s brother, for the other James is now dead (Acts 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord‘s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. Lest by any means I should be running or had run in vain Negative purpose with the present subjunctive There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again. [source]
He names three of them (Cephas, James, and John). James the Lord‘s brother, for the other James is now dead (Acts 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord‘s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. [source]
Compare Philemon 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12. [source]
A.V. misses the force of γέγονεν. Γίνεσθαι ἐν often signifies the coming or falling into a condition, as Acts 12:11; Acts 22:17; Revelation 1:10; 1 Corinthians 2:3; 2 Corinthians 3:7; 1 Thessalonians 2:5. Rend. hath fallen into transgression. [source]
Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [source]
The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply. Fellow-soldier (συνστρατιωτηι sunstratiōtēi). Old word, only here and Philemon 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. To the church in thy house The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ ' ἀρχάς inthe beginning, Hebrews 1:10. [source]
The Greek idiom is, “were not apparent as entertaining angels.” The verb ἔλαθον wereconcealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν toreceive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4, 1 Peter 4:12; comp. 2Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazementperplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Eph. xix. The allusion to the unconscious entertainment of angels is probably to Matthew href="/desk/?q=mt+25:34-46&sr=1">Matthew 25:34-46. [source]
Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Properly large gates. See on Luke 16:20; see on Acts 12:13. Compare Ezekiel 48:30sqq. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]