KJV: And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
YLT: And certain having come down from Judea, were teaching the brethren -- 'If ye be not circumcised after the custom of Moses, ye are not able to be saved;'
Darby: And certain persons, having come down from Judaea, taught the brethren, If ye shall not have been circumcised according to the custom of Moses, ye cannot be saved.
ASV: And certain men came down from Judaea and taught the brethren,'saying , Except ye be circumcised after the custom of Moses, ye cannot be saved.
| τινες | certain ones |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| κατελθόντες | having come down |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: κατέρχομαι Sense: to come down, go down. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἐδίδασκον | were teaching |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: διδάσκω Sense: to teach. |
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| ἀδελφοὺς | brothers |
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Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| περιτμηθῆτε | you are circumcised |
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Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural Root: περιτέμνω Sense: to cut around. |
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| τῷ | according to the |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἔθει | custom |
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Parse: Noun, Dative Neuter Singular Root: ἔθος Sense: custom. |
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| τῷ | - |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Μωϋσέως | of Moses |
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Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| δύνασθε | you are able |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| σωθῆναι | to be saved |
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Parse: Verb, Aorist Infinitive Passive Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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Greek Commentary for Acts 15:1
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (Acts 11:20-26), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. Except ye be circumcised after the custom of Moses, ye cannot be saved (εαν με περιτμητητε τωι ετει Μωυσεωσ ου δυναστε σωτηναι ean me peritmēthēte tōi ethei Mōuseōsεαν ou dunasthe sōthēnai). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, περιτεμνω ean plus the first aorist passive subjunctive of τωι ετει peritemnō). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (σωτηναι tōi ethei) is customary. “Saved” (sōthēnai) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ. [source]
There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, περιτεμνω ean plus the first aorist passive subjunctive of τωι ετει peritemnō). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (σωτηναι tōi ethei) is customary. “Saved” (sōthēnai) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ. [source]
Rather the imperfect, were teaching. They had not merely broached the error, but were inculcating it. [source]
Better, custom, as Rev. [source]
Reverse Greek Commentary Search for Acts 15:1
The verb occurs, Acts 15:16, of setting up the tabernacle of David, and Hebrews 12:12, of lifting up the hands which hang down. [source]
First aorist (effective) passive indicative of ανορτοω anorthoō old verb, but only three times in the N.T. (Luke 13:13; Hebrews 12:12; Acts 15:16), to make straight again. Here it has the literal sense of making straight the old woman‘s crooked back.She glorified God (εδοχαζεν τον τεον edoxazen ton theon). Imperfect active. Began it (inchoative) and kept it up. [source]
The exact phrase only here in the New Testament. Ἁπ ' is found in Acts 3:21; Acts 15:18; ἀπὸ τῶν αἰώνων in Colossians 1:26. [source]
Or, rendering the aorist strictly, He declared. From ἐκ , forth, and ἡγέομαι , to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις , exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers ( ἐξηγητὰς ) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director ( πατρῷος ἐξηγητής ) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Genesis 41:8, Genesis 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Leviticus 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue. The Historical Narrative now begins, and falls into two general divisions:-DIVIDER- I. The Self-Revelation of Christ to the World (1:19-12:50)-DIVIDER- II. The Self-Revelation of Christ to the Disciples (13:1-21:23)sa120 [source]
The literal sense of βασταζω bastazō to bear, occurs in John 12:6. For the figurative as here see Acts 15:10. The untaught cannot get the full benefit of teaching (1 Corinthians 3:1; Hebrews 5:11-14). The progressive nature of revelation is a necessity. [source]
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
Literally, “from the age,” “from of old.” Elsewhere in the N.T. we have απο του αιωνος apo tou aiōnos or απ αιωνος ap 'aiōnos (Luke 1:70; Acts 3:21; Acts 15:18) as is common in the lxx. Of a man born blind Perfect passive participle of γενναω gennaō This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness. [source]
Here, as in Acts 15:12, Barnabas is named first, contrary to the practice of Luke since Acts 13:9. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church. [source]
First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
Neat Greek idiom as in Plato, Cratylus 440 C οι περι ερακλειτον hoi peri Herakleiton On this idiom see Gildersleeve, Syntax, p. 264. It means a man and his followers, “those around Paul.” Now Paul ranks first always in Acts save in Acts 14:2; Acts 15:12, Acts 15:25 for special reasons. Heretofore Saul (Paul) held a secondary position (Acts 9:27; Acts 11:30; Acts 13:1.). “In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” (Furneaux). [source]
First aorist (effective) passive indicative. The church is not named here as in Acts 15:4, but we know from Acts 15:12-22 that the whole church came together this time also along with the apostles and elders. [source]
Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
A direct blow at the Judaizers, put in delicate language (we heard ηκουσαμεν ēkousamen) as if only at Antioch (Acts 15:1), and not also in Jerusalem in open meeting (Acts 15:5). [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]
This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
First aorist passive participle of απολυω apoluō common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in Acts 15:33 (cf. Acts 13:3) and perhaps an escort for part of the way as in Acts 15:3. The multitude (το πλητος to plēthos). Public meeting of the church as in Acts 15:1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of πλητος plēthos for official, political, and religious gatherings. The committee formally “delivered” (επεδωκαν epedōkan) the epistle to the church authorities. [source]
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]
“The brethren” can be supplied from Acts 15:1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb εταχαν etaxan Certainly Titus (Galatians 2:1, Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. The apostles and elders Note one article for both (cf. “the apostles and the brethren” in Acts 11:1). “Elders” now (Acts 11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution. [source]
Imperfect active of ακουω akouō descriptive of the rapt attention, were listening. Unto Barnabas and Paul (αρναβα και Παυλου Barnaba kai Paulou). Note placing Barnabas before Paul as in Acts 15:25, possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing Present middle participle of εχηγεομαι exēgeomai old verb, to go through or lead out a narrative of events as in Luke 24:35; Acts 10:8 which see. Three times (Acts 14:27; Acts 15:4, Acts 15:12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through This same verb (εχηγησατο exēgēsato) is used by James in Acts 15:14 referring to Peter‘s speech. [source]
Associative instrumental case (τουτωι toutōi) after συμπωνουσιν sumphōnousin (voice together with, symphony with, harmonize with), from συμπωνεω sumphōneō old verb seen already in Matthew 18:19; Luke 5:36; Acts 5:9 which see. James cites only Amos 9:11, Amos 9:12 from the lxx as an example of “the words of the prophets” (οι λογοι των προπητων hoi logoi tōn prophētōn) to which he refers on this point. The somewhat free quotation runs here through Acts 15:16-18 of Acts 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah‘s Kingdom (the throne of David his father,” Luke 1:32). [source]
Public meeting of the church as in Acts 15:1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of πλητος plēthos for official, political, and religious gatherings. The committee formally “delivered” (επεδωκαν epedōkan) the epistle to the church authorities. [source]
See note on Acts 14:22. It was a glorious time with no Judaizers to disturb their fellowship as in Acts 15:1. [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]
Second aorist active participle of τιτημι tithēmi placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5) and Mark once (Acts 15:19). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. [source]
The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word βαρος baros means weight or heaviness. Morality itself is a restraint upon one‘s impulses as is all law a prohibition against license. Than these necessary things (plēn toutōn tōn epanagkes). This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Sept., καθεῖλαν pulleddown. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19. [source]
Verbal adjective from η γνωσις ginōskō either “the known” as elsewhere in N.T. (Acts 1:19; Acts 15:18, etc.) or “the knowable” as usual in ancient Greek, that is “the knowledge” In their hearts and consciences. God manifested First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
Circumcision is the sign of subjection to the Jewish “yoke” - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Galatians 2:3, Galatians 2:5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: “He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts.” [source]
Metaphorical, of a burden or bondage. Comp. Matthew 11:29, Matthew 11:30; Acts 15:10; 1 Timothy 6:1. Similarly lxx, Genesis 27:40; Leviticus 26:13; 2 Chronicles 10:4, 2 Chronicles 10:9, 2 Chronicles 10:10, 2 Chronicles 10:11, 2 Chronicles 10:14. So always in N.T. except Revelation 6:5, where it means a pair of scales. See note, and comp. Leviticus 19:35, Leviticus 19:36; Proverbs 11:1; Proverbs 16:11; Hosea 12:7. [source]
Except. Even we (και ημεις kai hēmeis). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts 15:10.). He quotes Psalm 143:2. Paul uses δικαιοσυνη dikaiosunē in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. Romans 1-5. (2) Sanctification. Actual goodness as the result of living with and for Christ. Romans 6-8. The same plan exists for Jew and Gentile. [source]
We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts 15:10.). He quotes Psalm 143:2. Paul uses δικαιοσυνη dikaiosunē in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. Romans 1-5. (2) Sanctification. Actual goodness as the result of living with and for Christ. Romans 6-8. The same plan exists for Jew and Gentile. [source]
Periphrastic past perfect of δουλοω douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου hupo ta stoicheia tou kosmou). Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Rev., correctly, the dogs, referring to a well-known party - the Judaizers. These were nominally Christians who accepted Jesus as the Messiah, but as the Savior of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They appeared quite early in the history of the Church, and are those referred to in Acts 15:1. Paul was the object of their special hatred and abuse. They challenged his birth, his authority, and his motives. “'Paul must be destroyed,' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman senator” (Stanley, “Sermons and Lectures on the Apostolic Age”). These are referred to in Phlippians 1:16; and the whole passage in the present chapter, from Phlippians 3:3to Phlippians 3:11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. Homer uses it of both women and men, implying shamelessness in the one, and recklessness in the other. Thus Helen: “Brother-in-law of me, a mischief devising dog” (“Iliad,” vi., 344). Teucer of Hector: “I cannot hit this raging dog” (“Iliad,” viii., 298). Dr. Thomson says of the dogs in oriental towns: “They lie about the streets in such numbers as to render it difficult and often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious of oriental annoyances” (“Land and Book,” Central palestine and Phoenicia, 593). See Psalm 59:6; Psalm 22:16. Being unclean animals, dogs were used to denote what was unholy or profane. So Matthew 7:6; Revelation 22:15. The Israelites are forbidden in Deuteronomy to bring the price of a dog into the house of God for any vow: Deuteronomy 23:18. The Gentiles of the Christian era were denominated “dogs” by the Jews, see Matthew 15:26. Paul here retorts upon them their own epithet. [source]
Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. [source]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Incorrect. Rather, as many as are under the yoke as bondservants. As bondservants is added in explanation of under the yoke, which implies a hard and disagreeable condition. Yoke is used only here of the state of slavery. In Galatians 5:1; Acts 15:10, of the Mosaic law. See on Matthew 11:29. [source]
Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
Lit. to nothing useful. Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν tono purpose. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16; 1 Thessalonians 3:5. Χρήσιμος usefulN.T.oTo the subverting ( ἐπὶ καταστροφῇ ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
By the grace of Jesus Christ. See Acts 15:11; 2 Corinthians 8:9; 2 Corinthians 13:14; Romans 5:6; Galatians 1:6. [source]
Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Acts 15:10. This, however, is not probable. [source]
Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
Found in Luke 13:13; Acts 15:16(citn). Occasionally in lxx. It signifies to set up, make, erect. In O.T. to establish, as a throne (2 Samuel 7:13, 2 Samuel 7:16); a house (2 Samuel 7:26; 1 Chronicles 17:24); to raise up one who is down (Psalm 145:9; Acts href="/desk/?q=ac+15:16&sr=1">Acts 15:16, to build anew. By medical writers, to straighten; to set dislocated parts of the body. See Luke 13:13. The translation here should be more general: not lift up, which is inappropriate to paralyzed knees, but set right; brace. As falling in with the thought of this passage, comp. the lxx of Psalm href="/desk/?q=ps+19:8&sr=1">Psalm 19:8. [source]
A.V. is wrong. Ἐξελθεῖν togo out should be construed with ὑπήκουσεν obeyedand καλούμενος beingcalled is to be taken absolutely. Καλούμενος , the present participle, indicates Abraham's immediate obedience to the call: while he was yet being called. Rend. “when he was called obeyed to go out.” The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For the construction, see Acts 15:10; 1 Thessalonians 1:9; Hebrews 5:5. For the narrative, see Genesis 12:1-6, and comp. Acts 7:2-5. [source]
Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.He hides himself so wondrouslyAs though there were no God;He is least seen when all the powersOf ill are most abroad.Or he deserts us at the hourThe fight is almost lost,And seems to leave us to ourselvesJust when we need him most.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
Because of the chastening. Lift up First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
First aorist active imperative of ανορτοω anorthoō old compound (from ανα ορτος ana class="normal greek">παρειμενας orthos) to make straight, in N.T. here and Luke 13:13; Acts 15:16. Hang down (παριημι pareimenas). Perfect passive participle of παραλελυμενα pariēmi old verb to let pass, to relax, in N.T. only here and Luke 11:42. Palsied (παραλυω paralelumena). Perfect passive participle of paraluō old verb to loosen on the side, to dissolve, to paralyze (Luke 5:18, Luke 5:24). [source]
Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deuteronomy 28:10, where the Septuagint reads that the name of the Lord has been called upon race. Also, 2 Chronicles 7:14; Isaiah 4:1. Compare Acts 15:17. [source]
Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Acts 15:13. [source]
Only here and in James 2:1; nowhere in the speeches of James (Acts 15:14, Acts 15:15; Acts 21:20sq.). Had he used Jesus' name it might have been supposed to arise from vanity, because he was the Lord's brother. In all the addresses of epistles the full name, Jesus Christ, is given. [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
First aorist active indicative of εκζητεω ekzēteō to seek out (Acts 15:17), late and rare compound, only in lxx and N.T. save once in Aristides.Searched diligently (εχηραυνησαν exēraunēsan). First aorist active indicative of εχεραυναω exeraunaō old and common compound (εχερευναω exereunaō), to search out diligently, here only in N.T. Both of these words occur together in 1 Macc. 9:26.Of the grace that should come unto you “Concerning the for you grace” (meant for you). [source]
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
Aleph A K L P have Σψμεων Symeōn as in Acts 15:14, while B has Σιμων Simōn The two forms occur indifferently in 1 Macc. 2:3, 65 for the same man. [source]
Rev., a balance. Properly, anything which joins two bodies; hence a yoke (Matthew 11:29; Acts 15:10). The cross-beam of the loom, to which the warp was fixed; the thwarts joining the opposite sides of a ship; the beam of the balance, and hence the balance itself. The judgment of this seal is scarcity, of which the balance is a symbol, representing the time when food is doled out by weight. See Leviticus 26:26; Ezekiel 4:16. [source]
Literally, a yoke (old word from ζευγνυμι zeugnumi to join), of slavery (Acts 15:10; Galatians 5:1), of teaching (Matthew 11:29), of weight or measure like a pair of scales evenly balancing as here (Ezekiel 5:1; Ezekiel 45:10). The rider of this black horse, like the spectral figure of hunger, carries in his hand a pair of scales. This is also one of the fruits of war. [source]
Literally, a yoke (old word from ζευγνυμι zeugnumi to join), of slavery (Acts 15:10; Galatians 5:1), of teaching (Matthew 11:29), of weight or measure like a pair of scales evenly balancing as here (Ezekiel 5:1; Ezekiel 45:10). The rider of this black horse, like the spectral figure of hunger, carries in his hand a pair of scales. This is also one of the fruits of war. [source]