KJV: This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
YLT: this one was instructed in the way of the Lord, and being fervent in the Spirit, was speaking and teaching exactly the things about the Lord, knowing only the baptism of John;
Darby: He was instructed in the way of the Lord, and being fervent in his spirit, he spoke and taught exactly the things concerning Jesus, knowing only the baptism of John.
ASV: This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John:
| κατηχημένος | instructed in |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: κατηχέω Sense: to sound towards, sound down upon, resound. |
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| ὁδὸν | way |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ζέων | being fervent |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ζέω Sense: to boil with heat, be hot. |
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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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| πνεύματι | in spirit |
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Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἐλάλει | he was speaking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ἐδίδασκεν | was teaching |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: διδάσκω Sense: to teach. |
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| ἀκριβῶς | earnestly |
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Parse: Adverb Root: ἀκριβῶς Sense: exactly, accurately, diligently. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἐπιστάμενος | knowing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἐπίσταμαι Sense: to put one’s attention on, fix one’s thoughts on, to turn one’s self or one’s mind to, put one’s thought upon a thing. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| βάπτισμα | baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| Ἰωάννου | of John |
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Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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Greek Commentary for Acts 18:25
Periphrastic past perfect passive of κατηχεω katēcheō rare in the old Greek and not in the lxx from κατα kata and ηχεω ēcheō Here the accusative of the thing (the word) is retained in the passive like with διδασκω didaskō to teach (Robertson, Grammar, p. 485). Being fervent in spirit Boiling (from ζεω zeō to boil, old and common verb, in N.T. only here and Romans 12:11) like boiling water or yeast. The Latin verb ferveo means to boil or ferment. Locative case after it. [source]
Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. Only the baptism of John (μονον το βαπτισμα Ιωανου monon to baptisma Iōanou). It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
See on Luke 1:4. [source]
Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or bubble, and is therefore used figuratively of mental states and emotions. See on leaven, Matthew 13:33. [source]
Rather, accurately; so far as his knowledge went. The limitation is given by the words following: knowing only the baptism of John. See on Luke 1:3; and compare the kindred verb, inquired diligently, Matthew 2:7, where Rev. renders learned carefully. [source]
Reverse Greek Commentary Search for Acts 18:25
Make no slip Luke promises a reliable narrative. “Theophilus shall know that the faith which he has embraced has an impregnable historical foundation” (Plummer).The things (λογων logōn). Literally “words,” the details of the words in the instruction.Wast instructed First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
Rev., more correctly, “the way.” A common expression in the Acts for the Christian religion: “the characteristic direction of life as determined by faith on Jesus Christ” (Meyer). See Acts 19:9; Acts 22:4; Acts 24:22. For the fuller expression of the idea, see Acts 16:17; Acts 18:25. [source]
Lit., according to the strictness. See on perfect understanding, Luke 1:3; and diligently, Acts 18:25. Compare, also, Acts 18:26; Acts 26:5. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
See on Acts 18:25. [source]
Final clause with ινα hina For the rare verb κατηχεω katēcheō see note on Luke 1:4 and note on Acts 18:25. [source]
For this late and rare verb κατηχεω katēcheō see note on Luke 1:4; note on Acts 18:25; and note on 1 Corinthians 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active There was a teaching class thus early (1 Thessalonians 5:12; 1 Corinthians 12:28; Ephesians 4:11; 1 Thessalonians 5:17). [source]
Lit., look how exactly ye walk. The best texts place τῶς howafter ἀκριβῶς exactlySo Rev., look carefully how ye walk. Circumspectly is better rendered carefully. It means exactly, accurately, from ἄκρος thefarthest point. See on inquired diligently, Matthew 2:6; and compare Luke 1:3(note); Acts 18:25(note). [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
“Because of whom” (accusative case of relative, referring to πολλοι polloi many). Αυτων Autōn (their) refers to πσευδοδιδασκαλοι pseudodidaskaloi (false teachers) while πολλοι polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω blasphēmeō used as here with δι υμας di' humas because of you).The way of truth (η οδος της αλητειας hē hodos tēs alētheias). οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
From ζέω to boil or seethe. See on fervent, Acts 18:25. [source]