KJV: And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
YLT: And when both Silas and Timotheus came down from Macedonia, Paul was pressed in the Spirit, testifying fully to the Jews Jesus the Christ;
Darby: And when both Silas and Timotheus came down from Macedonia, Paul was pressed in respect of the word, testifying to the Jews that Jesus was the Christ.
ASV: But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κατῆλθον | came down |
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Parse: Verb, Aorist Indicative Active, 3rd Person 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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| Μακεδονίας | Macedonia |
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Parse: Noun, Genitive Feminine Singular Root: Μακεδονία Sense: a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the North by Dardania and Moesia. |
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| ὅ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| Σιλᾶς | Silas |
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Parse: Noun, Nominative Masculine Singular Root: Σίλας Sense: a Roman citizen, the companion of the apostle Paul on several of his missionary journeys. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Τιμόθεος | Timothy |
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Parse: Noun, Nominative Masculine Singular Root: Τιμόθεος Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer. |
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| συνείχετο | was occupied |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: συνέχω Sense: to hold together. |
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| τῷ | with the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λόγῳ | word |
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Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative 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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| διαμαρτυρόμενος | earnestly testifying |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: διαμαρτύρομαι Sense: to testify. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίοις | Jews |
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Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| εἶναι | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Χριστὸν | Christ |
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Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Acts 18:5
This is undoubtedly the correct text and not τωι πνευματι tōi pneumati of the Textus Receptus, but συνειχετο suneicheto is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, Grammar, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (Acts 18:4). The coming of Silas and Timothy with the gifts from Macedonia (1 Thessalonians 3:6; 2 Corinthians 11:9; Philemon 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2 Corinthians 5:14. He was now also assisted by Silas and Timothy (2 Corinthians 1:19). [source]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Instead of spirit the best texts read λόγῳ , by the word. On pressed or constrained, see note on taken, Luke 4:38. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of preaching the word. [source]
Reverse Greek Commentary Search for Acts 18:5
See this same vivid verb συνεχομαι sunechomai in Luke 8:37; Acts 18:5; Philemon 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.Till it be accomplished (εως οτου τελεστηι heōs hotou telesthēi). First aorist passive subjunctive of τελεω teleō with εως οτου heōs hotou (until which time), the common construction for the future with this conjunction. [source]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος penthera tou Simōnos). The word πεντερα penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι megaloi) and “small” (σμικροι smikroi). [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [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]
Genitive absolute with present middle participle of εκδεχομαι ekdechomai old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1 Thessalonians 3:1, 1 Thessalonians 3:6) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts 18:5; 2 Corinthians 11:8.). Before they came and after they left, Paul felt lonely in Athens (1 Thessalonians 3:1), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla b.c. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and a.d. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about a.d. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul‘s original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. [source]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν mellonti anagesthai eis tēn Surian). The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης gnōmēs (predicate ablative of source like επιλυσεως epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
See on taken, Luke 4:38; see on Acts 18:5. It is the word rendered I am in a strait, Philemon 1:23. Compare Luke 12:50. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. [source]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ huper in this sense is more usual in Greek than αντι προ antiαρα οι παντες απετανον pro or any other preposition. Therefore all died (αρα ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
On his first European circuit, going by way of Athens to Corinth, where he was joined by Silvanus and Timothy, bringing a contribution from Macedonia. Acts 18:5; 2 Corinthians 11:9. [source]
“For the gospel.” From the first day until now (απο της πρωτης ημερας αχρι του νυν apo tēs prōtēs hēmeras achri tou nun). As when in Thessalonica (Phlippians 4:15.), in Corinth (Acts 18:5; 2 Corinthians 11:7-10), and now in Rome. [source]
As when in Thessalonica (Phlippians 4:15.), in Corinth (Acts 18:5; 2 Corinthians 11:7-10), and now in Rome. [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]
Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος Silbanos in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul‘s converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts 17:14.). Timothy had joined Paul in Athens (1 Thessalonians 3:1.), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1 Thessalonians 3:5; Acts 18:5, 2 Corinthians 1:19). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is Corinthians-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses “we” in the Epistle. Paul does not here call himself “apostle” as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. [source]
Either literary plural as in 1 Thessalonians 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts 17:15.), but Timothy was sent (we sent, επεμπσαμεν epempsamen 1 Thessalonians 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (1 Thessalonians 2:5, I sent, επεμπσα epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι monoi). Including Silas. [source]
, επεμπσαμεν epempsamen 1 Thessalonians 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (1 Thessalonians 2:5, I sent, επεμπσα epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι monoi). Including Silas. [source]
, επεμπσα epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι monoi). Including Silas. [source]