KJV: And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
YLT: And certain of them did believe, and attached themselves to Paul and to Silas, also of the worshipping Greeks a great multitude, of the principal women also not a few.
Darby: And some of them believed, and joined themselves to Paul and Silas, and of the Greeks who worshipped, a great multitude, and of the chief women not a few.
ASV: And some of them were persuaded, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few.
| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἐπείσθησαν | were obedient |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἐπισείω Sense: persuade. |
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| προσεκληρώθησαν | joined themselves |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: προσκληρόω Sense: to add or assign by lot, to allot. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Παύλῳ | to Paul |
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Parse: Noun, Dative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| Σιλᾷ | to Silas |
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Parse: Noun, Dative Masculine Singular Root: Σίλας Sense: a Roman citizen, the companion of the apostle Paul on several of his missionary journeys. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τε | along with |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| σεβομένων | worshipping |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: σέβω Sense: to revere, to worship. |
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| Ἑλλήνων | Greeks |
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Parse: Noun, Genitive Masculine Plural Root: Ἕλλην Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies. |
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| πλῆθος | a multitude |
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Parse: Noun, Nominative Neuter Singular Root: πλῆθος Sense: a multitude. |
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| πολὺ | great |
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Parse: Adjective, Nominative Neuter Singular Root: πολύς Sense: many, much, large. |
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| γυναικῶν | women |
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Parse: Noun, Genitive Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| πρώτων | leading |
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Parse: Adjective, Genitive Feminine Plural Root: πρῶτος Sense: first in time or place. |
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| ὀλίγαι | a few |
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Parse: Adjective, Nominative Feminine Plural Root: ὀλίγος Sense: little, small, few. |
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Greek Commentary for Acts 17:4
That is of the Jews who were evidently largely afraid of the rabbis. Still “some” were persuaded This latter verb is also first aorist passive indicative of προσκληροω prosklēroō a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from προς pros and κληρος klēros to assign by lot. So then this small group of Jews were given Paul and Silas by God‘s grace. [source]
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Only here in New Testament. More strictly, “were added or allotted to.” [source]
The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father's. Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are borne out by the account of Paul's labors in Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul's special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his colleagues as women who had labored with him in the Lord (Philemon 4:2, Philemon 4:3). [source]
Reverse Greek Commentary Search for Acts 17:4
Real Greeks, not Greek-speaking Jews (Hellenists, Acts 6:1), but Greeks like those in Antioch (Acts 11:20, correct text προς τους ελληνας pros tous Hellēnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts 17:4). To worship at the feast Purpose clause with ινα hina and the first aorist active subjunctive of προσκυνεω proskuneō old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry. [source]
See on Acts 17:4, and Mark 15:43. [source]
First aorist (effective) active of παροτρυνω paṙotrunō old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like “the devout women of honourable estate” The rabbis went after these Gentile women who had embraced Judaism (cf. Acts 17:4 in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. “Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna” (Knowling). In Damascus Josephus (War II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. [source]
First aorist passive indicative of σχιζω schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Supply ημεραι hāmerai (days), court days are kept, or συνοδοι sunodoi court-meetings are now going on, Vulgate conventus forenses aguntur. Old adjective from αγορα agora (forum) marketplace where trials were held. Cf. Acts 17:4. There were regular court days whether they were in session then or not. And there are proconsuls (και αντυπατοι εισιν kai anthupatoi eisin). Asia was a senatorial province and so had proconsuls (general phrase) though only one at a time, “a rhetorical plural” (Lightfoot). Page quotes from an inscription of the age of Trajan on an aqueduct at Ephesus in which some of Luke‘s very words occur (νεωκοροσ αντυπατοσ γραμματευσ δημος neōkorosεγκαλειτωσαν αλληλοις anthupatosεγκαλεω grammateusεν καλεω dāmos). Let them accuse one another Present active imperative of egkaleō The town-clerk makes a definite appeal to the mob for orderly legal procedure as opposed to mob violence in a matter where money and religious prejudice unite, a striking rebuke to so-called lynch-law proceedings in lands today where Christianity is supposed to prevail. [source]
d The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts 16:1-3; Acts 17:4, Acts 17:10, Acts 17:14). Paul's official title; “Apostle” is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6he uses ἀπόστολοι apostlesincluding Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve. [source]
Plural. Κλἤρος means a lot. See on inheritance, 1 Peter 1:4. Froth the kindred adjective κληρικός comes the English cleric, contracted into clerk, which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe translates the passage, “neither as having lordship in the clergie. ” As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations - thelots or charges assigned to the elders. Compare προσεκληρώθησαν , were added as disciplesA. V.,consorted with (Acts 17:4). Rev. renders charge. Why not charges? [source]
“The charges,” “the lots” or “the allotments.” See it in Acts 1:17, Acts 1:25 in this sense. The old word meant a die (Matthew 27:25), a portion (Colossians 1:12; 1 Peter 1:4), here the charges assigned (cf. Acts 17:4). From the adjective τυποι γινομενοι klērikos come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”Making yourselves ensamples (γινομαι tupoi ginomenoi). Present active participle of τυποι ginomai and predicate nominative υπογραμμος tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου hupogrammos (writing-copy).To the flock Objective genitive. [source]
Two renderings are possible; the primitive meaning persuade (Acts 19:26; Acts 17:4; 2 Corinthians 5:11); or the secondary and consequent sense, assure, quiet, conciliate (Matthew 28:14). Render as A.V., and Rev. as sure. See critical note at the end of the commentary on this Epistle. [source]