The Meaning of Acts 19:1 Explained

Acts 19:1

KJV: And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

YLT: And it came to pass, in Apollos' being in Corinth, Paul having gone through the upper parts, came to Ephesus, and having found certain disciples,

Darby: And it came to pass, while Apollos was at Corinth, Paul, having passed through the upper districts, came to Ephesus, and finding certain disciples,

ASV: And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples:

KJV Reverse Interlinear

And  it came to pass,  that, while Apollos  was  at  Corinth,  Paul  having passed  through the upper  coasts  came  to  Ephesus:  and  finding  certain  disciples, 

What does Acts 19:1 Mean?

Study Notes

that Jesus
Apollos' ministry seems to have gone no further; Jesus was the long expected Messiah. Of Paul's doctrine of justification through the blood, and sanctification through the Spirit, he seems at that time to have known nothing. See Acts 19:3-6 .

Context Summary

Acts 19:1-12 - The Holy Spirit Working In Ephesus
Paul had planted good seed at Corinth, and Apollos, in turn, had watered it, 1 Corinthians 3:6. Large numbers became his devoted followers. This, however, excited no jealousy in Paul. Apollos and he were only instruments through whom God was pleased to work.
Meanwhile Paul had a ministry to fulfill in Ephesus. The twelve men mentioned had known only so much of the truth as had been revealed to the Baptist. They had felt the need of repentance and had heard of Christ as the Lamb of God; but of His resurrection and ascension and the gift of the Holy Spirit they were ignorant. Paul at once fixed on this lack as the source of their impotence. He seemed to say, "If you men had received the baptism of the Spirit, you would move this city."
It was wise on Paul's part to remove the disciples and his work to their own premises, which soon became famous throughout the city and indeed throughout the adjacent country. People who had come in to worship at the shrine of Diana gave themselves to Christ, and the Christian faith became disseminated through the province, Ephesus itself being mightily moved. [source]

Chapter Summary: Acts 19

1  The Holy Spirit is given by Paul's hands
8  The Jews blaspheme his doctrine, which is confirmed by miracles
13  The Jewish exorcists,
16  are beaten by a man who had an evil spirit
19  Conjuring books are burnt
21  Demetrius, for love of gain, raises an uproar against Paul;
35  which is appeased by the town clerk

Greek Commentary for Acts 19:1

While Apollos was at Corinth [εν τωι τον Απολλω ειναι εν Κοριντωι]
Favourite idiom with Luke, εν — en with the locative of the articular infinitive and the accusative of general reference (Luke 1:8; Luke 2:27, etc.). [source]
Having passed through the upper country [διελτοντα τα ανωτερικα μερη]
Second aorist active participle of διερχομαι — dierchomai accusative case agreeing with Παυλον — Paulon accusative of general reference with the infinitive ελτειν — elthein idiomatic construction with εγενετο — egeneto The word for “upper” Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (Acts 16:6). Whether the upper “parts” The province of Asia included the western part of Asia Minor. The Romans took this country b.c. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Rev. 2;3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. Certain disciples (τινας ματητας — tinas mathētas). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” (ματητας — mathētas) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John‘s disciples clung to him till his death (John 3:22-25; Luke 7:19; Matthew 14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus. [source]
Certain disciples [τινας ματητας]
Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus. [source]
Upper coasts [τὰ ἀνωτερικὰ μέρη]
Coasts is a bad rendering. Better, as Rev., “the upper country; ” lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying up from the sea-coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea-coast toward Central Asia was called Anabasis, a going-up. [source]
Certain disciples []
Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. “There they were, a small and distinct community about twelve in number, still preparing, after the manner of the Baptist, for the coming of the Lord. Something there was which drew the attention of the apostle immediately on his arrival. They lacked, apparently, some of the tokens of the higher life that pervaded the nascent church; they were devout, rigorous, austere, but were wanting in the joy, the radiancy, the enthusiasm which were conspicuous in others” (Plumptre, “St. Paul in Asia Minor”)i1. [source]

Reverse Greek Commentary Search for Acts 19:1

Matthew 3:6 Confessing their sins [ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν]
The words imply: 1. That confession was connected with baptism. They were baptized while in the act of confessing. 2. An open confession, not a private one to John ( ἐξ , compare Acts 19:18; James 5:16). 3. An individual confession; possibly a specific one. (See Luke 3:10-15.) [source]
Mark 1:27 A new teaching [διδαχη καινη]
One surprise had followed another this day. The teaching was fresh It is not certain whether the phrase is to be taken with “new teaching,” “It‘s new teaching with authority behind it,” as Moffatt has it, or with the verb; “with authority commandeth even the unclean spirits” The position is equivocal and may be due to the fact that “Mark gives the incoherent and excited remarks of the crowd in this natural form” (Swete). But the most astonishing thing of all is that the demons “obey him” The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew 12:27; Acts 19:13), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts 8:19). [source]
Luke 20:12 Wounded [τραυματίσαντες]
Only here and Acts 19:16. [source]
Luke 1:1 Have taken in hand [ἐπεχείρησαν]
Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see Acts 19:13), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. “As many as have taken in hand ( ἐπεχείρησαν ) to speak or to write concerning the healing art.” [source]
Luke 11:19 And if I by Beelzebub [ει δε εγω εν εεζεβουλ]
Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the statement, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a reductio ad absurdum. The Jewish exorcists practiced incantations against demons (Acts 19:13). [source]
Luke 12:58 Give diligence to be quit of him [δος εργασιαν απηλλαχται απ αυτου]
Second aorist active imperative δος — dos from διδωμι — didōmi Απηλλαχται — Apēllachthai perfect passive infinitive of απαλλασσω — apallassō an old verb common, but only twice in the N.T. (here and Acts 19:12). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. [source]
Luke 20:12 They wounded [τραυματισαντες]
First aorist active participle of τραυματιζω — traumatizō An old verb, from τραυμα — trauma a wound, but in the N.T. only here and Acts 19:16. [source]
Luke 12:1 Many thousands [μυριαδων]
Genitive absolute with επισυναχτεισων — episunachtheisōn (first aorist passive participle feminine plural because of μυριαδων — muriadōn), a double compound late verb, επισυναγω — episunagō to gather together unto. The word “myriads” is probably hyperbolical as in Acts 21:20, but in the sense of ten thousand, as in Acts 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another (ωστε καταπατειν αλληλους — hōste katapatein allēlous). The imagination must complete the picture of this jam.Unto his disciples first of all This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο — prosechete heautois apo). Put your mind (νουν — noun understood) for yourselves (dative) and avoid (απο — apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 16:13 Will shew [ἀναγγελεῖ]
Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18. [source]
John 1:48 Knowest [γινώσκεις]
See on Acts 19:15. [source]
John 11:44 He that was dead came forth [εχηλτεν ο τετνηκως]
Literally, “Came out the dead man,” (effective aorist active indicative and perfect active articular participle of τνησκω — thnēskō). Just as he was and at once. Bound hand and foot Perfect passive participle of δεω — deō with the accusative loosely retained according to the common Greek idiom (Robertson, Grammar, p. 486), but literally “as to the feet and hands” (opposite order from the English). Probably the legs were bound separately. With grave-clothes Or “with bands.” Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form κηρια — kēria and Proverbs 7:16). Only here in N.T. His face Old word, but προσωπον — prosōpon is usual in N.T. See Revelation 1:16 for another instance. Was bound about Past perfect passive of περιδεω — perideō old verb to bind around, only here in N.T. With a napkin Instrumental case of σουδαριον — soudarion (Latin word sudarium from sudor, sweat). In N.T. here, John 20:7; Luke 19:20; Acts 19:12. Our handkerchief. Loose him First aorist active imperative of λυω — luō From the various bands. Let him go Second aorist active imperative of απιημι — aphiēmi and present active infinitive. [source]
Acts 28:2 No little [οὐ τυχοῦσαν]
See on special, Acts 19:11. Rev., much better, “no common kindness.” [source]
Acts 1:5 Not many days hence [ου μετα πολλας ταυτας ημερας]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας — tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 1:6 Asked [ηρωτων]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε — kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 1:6 Lord [κυριε]
Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). [source]
Acts 18:6 I am clean [καταρος εγω]
Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν — apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 18:6 From henceforth [απο του νυν]
Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 19:16 So that [ωστε]
Another example (Acts 19:10, Acts 19:11) of ωστε — hōste with the infinitive for result. Naked (γυμνους — gumnous). Probably with torn garments, Wounded Perfect passive participle of τραυματιζω — traumatizō old verb to wound, from τραυμα — trauma (a wound). In the N.T. only here and Luke 20:12. [source]
Acts 19:23 Concerning the Way [περι της οδου]
See this phrase for Christianity in Acts 9:2; Acts 19:9; Acts 24:22 which see, like the “Jesus Way” of the Indians. There had already been opposition and “stir” before this stage (cf. Acts 19:11-20). The fight with wild beasts in 1 Corinthians 15:32 (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus. [source]
Acts 19:26 Hath turned away [μετεστησεν]
Changed, transposed. First aorist active indicative, did change. Tribute to Paul‘s powers as a preacher borne out by Luke‘s record in Acts 19:10. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul‘s preaching (Furneaux). [source]
Acts 1:26 He was numbered [συνκατεπσηπιστη]
To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω — sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω — Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω — Psēphizō with δαπανην — dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι — psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω — katarithmeō in Acts 1:17. [source]
Acts 13:6 A certain sorcerer, a false prophet, a Jew [ανδρα τινα μαγον πσευδοπροπητην Ιουδαιον]
Literally, “a certain man” The bad sense occurs in Acts 8:9, Acts 8:11 (Simon Magus) and is made plain here by “false prophet.” In Acts 13:8 here Barjesus (Son of Jesus) is called “Elymas the sorcerer (or Magian),” probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In Acts 19:13 the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius “sitting on the rock of Capri with his flock of Chaldaeans around him.” [source]
Acts 18:6 He shook out his raiment [εκτιναχαμενος τα ιματια]
First aorist middle of εκτινασσω — ektinassō old verb, in the N.T. only here as in Acts 13:51 (middle) and Mark 6:11; Matthew 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Nehemiah 5:13, “undoubtedly a very exasperating gesture” (Ramsay), but Paul was deeply stirred. Your blood be upon your own heads (Το αιμα υμων επι την κεπαλην υμων — To haima humōn epi tēn kephalēn humōn). As in Ezekiel 3:18., Ezekiel 33:4, Ezekiel 33:8.; 2 Samuel 1:16. Not as a curse, but “a solemn disclaimer of responsibility” by Paul (Page) as in Acts 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew 27:25). Cf. Matthew 23:35. I am clean Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. From henceforth (απο του νυν — apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (Acts 19:1-10) and in Rome (Acts 28:23-28) Paul will preach also to Jews. [source]
Acts 19:10 So that all they which dwelt in Asia heard [ωστε παντας τους κατοικουντας την Ασιαν ακουσαι]
Actual result with ωστε — hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22, Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
Acts 20:3 As he was about to set sail for Syria [μελλοντι αναγεσται εις την Συριαν]
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. [source]
Acts 23:8 Both [αμποτερα]
Here used though three items of belief are mentioned as in Acts 19:16 where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, Grammar, p. 745). [source]
Acts 25:7 Which they could not prove [α ουκ ισχυον αποδειχαι]
Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 28:2 No common kindness [ου την τυχουσαν πιλαντρωπιαν]
The old word πιλαντρωπια — philanthrōpia See note on Acts 19:11 for this use of ου την τυχουσαν — ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. [source]
Acts 28:13 We made a circuit [περιελτοντες]
Second aorist active of περιερχομαι — perierchomai to go around, old verb, already in Acts 19:13. See also Hebrews 11:37; 1 Timothy 5:13. But Westcott and Hort read περιελοντες — perielontes after Aleph B (from περιαιρεω — periaireō) as in Acts 27:40, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (εντυδρομεω — enthudromeō Acts 16:11). [source]
Acts 4:7 They inquired [επυντανοντο]
Imperfect middle, began to inquire. Or in what name (η εν ποιωι ονοματι — ē en poiōi onomati). As if by some magical formula such as exorcists practised (Acts 19:13) as if to catch them by (Deuteronomy 13:1). Have ye done this Note emphatic use of υμεις — humeis (ye). [source]
Acts 19:12 Aprons [σιμικιντια]
Latin word also, semicinctilum Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (Acts 20:34) and so wore these aprons. Departed (ωστε — apallalsethai). Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Acts 19:12 Departed [ωστε]
Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Acts 19:16 Mastered [κατακυριευσας]
First aorist (effective) active participle of κατακυριευω — katakurieuō late verb from κατα — kata and κυριος — kurios to become lord or master of. Both (αμποτερων — amphoterōn). Papyri examples exist where αμποτεροι — amphoteroi means “all” or more than “two” (Robertson, Grammar, p. 745). So here αμποτεροι — amphoteroi includes all seven. “Both” in old English was used for more than two. So that Another example (Acts 19:10, Acts 19:11) of ωστε — hōste with the infinitive for result. Naked (γυμνους — gumnous). Probably with torn garments, Wounded Perfect passive participle of τραυματιζω — traumatizō old verb to wound, from τραυμα — trauma (a wound). In the N.T. only here and Luke 20:12. [source]
Acts 19:26 This Paul [ο Παυλος ουτος]
Contemptuous use of ουτος — houtos Hath turned away (μετεστησεν — metestēsen). Changed, transposed. First aorist active indicative, did change. Tribute to Paul‘s powers as a preacher borne out by Luke‘s record in Acts 19:10. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul‘s preaching (Furneaux). Which are made with hands Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts 17:29). Isaiah (Isaiah 44:9-17) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus 20:4; Psalm 135:15-18). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work. [source]
Acts 20:3 And a plot was laid against him by the Jews [γενομενης επιβουλης αυτωι υπο των Ιουδαιων]
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]
Acts 4:7 Or in what name [η εν ποιωι ονοματι]
As if by some magical formula such as exorcists practised (Acts 19:13) as if to catch them by (Deuteronomy 13:1). [source]
Acts 21:20 How many thousands [ποσαι μυριαδες]
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]
Acts 25:7 Which had come down [οι καταβεβηκοτες]
Perfect active participle of καταβαινω — katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον — periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι — periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 25:7 Bringing against him [καταπεροντες]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 26:10 Having received authority from the chief priests [την παρα των αρχιερεων εχουσιαν λαβων]
“The authority,” he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions “chief priests” (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. And when they were put to death (αναιρουμενων τε αυτων — anairoumenōn te autōn). Genitive absolute with present passive participle of αναιρεω — anaireō I gave my vote against them “I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω — katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω — sumpsēphizō in Acts 19:19, συγκαταπσεπιζο — sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
Acts 26:10 I gave my vote against them [κατηνεγκα πσηπον]
“I cast down my pebble” (a black one). The ancient Greeks used white pebbles for acquittal (Revelation 2:17), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul‘s phrase (not found elsewhere) is more vivid than the usual καταπσηπιζω — katapsēphizō for voting. They literally cast the pebbles into the urn. Cf. συμπσηπιζω — sumpsēphizō in Acts 19:19, συγκαταπσεπιζο — sugkatapsephizo in Acts 1:26. If Paul‘s language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote 1 Corinthians 7:7., but a widower. It is possible to take the language figuratively for approval, but not so natural. [source]
Acts 28:2 Showed us [παρειχαν]
Imperfect active of παρεχω — parechō with αν — ̇an instead of ον — ̇on as ειχαν — eichan in Mark 8:7 (Robertson, Grammar, p. 339). It was their habit on this occasion, Luke means, they kept on showing. No common kindness (ου την τυχουσαν πιλαντρωπιαν — ou tēn tuchousan philanthrōpian). The old word πιλαντρωπια — philanthrōpia (πιλος — philos αντρωπος — anthrōpos), love of mankind, occurs in the N.T. only here and Titus 3:4 (adverb in Acts 27:3). See note on Acts 19:11 for this use of ου την τυχουσαν — ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. They kindled a fire The only N.T. example and Acts 28:3 of the old word πυρα — pura (from πυρ — pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω — haptō to set fire to, to kindle. Cf. αναπτω — anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας — proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω — proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι — ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
Acts 5:15 Into the streets [εις τας πλατειας]
Supply οδους — hodous (ways), into the broad ways. On beds and couches (επι κλιναριων και κραβαττων — epi klinariōn kai krabattōn). Little beds (κλιναρια — klinaria diminutive of κλινη — klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11). As Peter came by Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει — kan hē skia episkiasei). Future active indicative with ινα — hina (common with οπως — hopōs in ancient Greek) and καν — kan (crasis for και εαν — kai ean =even if), even if only the shadow. The word for shadow (σκια — skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Acts 5:15 As Peter came by [ερχομενου Πετρου]
Genitive absolute with present middle participle. At the least his shadow might overshadow (καν η σκια επισκιασει — kan hē skia episkiasei). Future active indicative with ινα — hina (common with οπως — hopōs in ancient Greek) and καν — kan (crasis for και εαν — kai ean =even if), even if only the shadow. The word for shadow (σκια — skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. [source]
Acts 8:9 Simon [Σιμων]
One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts 13:6-12; Acts 19:11-19), “a perfect absurdity” (Spitta, Apostelgeschichte, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber a.d. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. “In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full” (Furneaux). [source]
Romans 12:4 The same office [την αυτην πραχιν]
Mode of acting or function. Cf. Acts 19:18; Romans 8:13. [source]
Galatians 5:20 Witchcraft [φαρμακία]
Or sorcery. Elsewhere only Revelation 18:23. From φάρμακον adrug. In lxx, see Exodus 7:11; Wisd. 12:4; Isaiah 47:9. Comp. Acts 19:19, περίεργα curiousarts, note. [source]
Galatians 5:19 Manifest [πανερα]
Opposed to “hidden” Ancient writers were fond of lists of vices and virtues. Cf. Stalker‘s sermons on The Seven Cardinal Virtues and The Seven Deadly Sins. There are more than seven in this deadly list in Galatians 5:19-21. He makes the two lists in explanation of the conflict in Galatians 5:17 to emphasize the command in Galatians 5:13. There are four groups in Paul‘s list of manifest vices:(1)Sensual sins like fornication (πορνεια — porneia prostitution, harlotry), uncleanness (ακαταρσια — akatharsia moral impurity), lasciviousness (ασελγεια — aselgeia wantonness), sexual vice of all kinds prevailed in heathenism.(2)Idolatry (ειδωλατρεια — eidōlatreia worship of idols) and witchcraft (παρμακεια — pharmakeia from παρμακον — pharmakon a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and Revelation 18:23. See note on Acts 19:19 περιεργα — perierga curious arts. [source]
Philippians 1:20 Shall be magnified [megalunthēsetai)]
Future passive indicative of megalunō old verb, to make great, from μεγαλυντησεται — megas (great). See note on Acts 19:17. In my body (μεγαλυνω — en tōi sōmati mou). See note on Romans 12:1. It is harder often to make Christ great in the body than in the spirit. [source]
2 Thessalonians 3:11 Working not at all - busybodies [μηδὲν ἐργαζομένους - περιεργαζομένους]
One of Paul's frequent wordplays. See on reprobate mind, Romans 1:28. Not busy, but busybodies. Περιεργάζεσθαι (N.T.ois to bustle about a thing: here, to be officious in others' affairs. See on τὰ περίεργα curiousarts, Acts 19:19, and see on 1 Timothy 5:13. [source]
1 Timothy 5:13 Busybodies [περίεργοι]
In this sense only here. Comp. τὰ περίεργα curiousarts, Acts 19:19. The participle περιεργαζομένοι busybodies 2 Thessalonians 3:11. See note. Rend. the whole passage: “And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not.” [source]
1 Timothy 5:13 Going about [περιερχόμεναι]
oP. Comp. Acts 19:13. [source]
1 Timothy 5:13 Going about [περιερχομεναι]
Present middle participle of περιερχομαι — perierchomai old compound verb. See note on Acts 19:13 of strollers. [source]
1 Timothy 5:13 And busybodies [και περιεργοι]
Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 5:13 They learn to be idle [αργαι μαντανουσιν]
There is no ειναι — einai (to be) in the Greek. This very idiom without ειναι — einai after μαντανω — manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι — Argai (idle) is old adjective See note on Matthew 20:3 and note on Titus 1:12. Going about (περιερχομεναι — perierchomenai). Present middle participle of περιερχομαι — perierchomai old compound verb. See note on Acts 19:13 of strollers. From house to house Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 5:13 From house to house [τας οικιας]
Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
2 Timothy 2:19 Let every one that nameth the name of Christ depart from iniquity []
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Philemon 4:1-73; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; 1711707295_40; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
2 Timothy 3:15 The sacred writings [ιερα γραμματα]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος — hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα — gramma in contrast to πνευμα — pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα — Ephesia grammata that were βεβηλα — bebēla (Acts 19:19), not ιερα — hiera [source]
2 Timothy 3:15 Thou has known [οιδας]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα — hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος — hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα — gramma in contrast to πνευμα — pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα — Ephesia grammata that were βεβηλα — bebēla (Acts 19:19), not ιερα — hiera To make thee wise First aorist active infinitive of σοπιζω — sophizō old verb (from σοπος — sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν — tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Hebrews 12:22 To an innumerable company of angels [μυριάσιν ἀγγέλων]
On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ . Accordingly μυριάσιν tomyriads or tens of thousands stands by itself, and πανηγύρει festalassembly goes with ἀγγέλων angels Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. “to an innumerable multitude,” placing a comma after μυριάσιν , and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7, 1 Samuel 18:8; Psalm 90:7; Song of Solomon 5:10; Daniel 7:10; Daniel 11:12; 2 Maccabees 8:20; Judges href="/desk/?q=jud+1:14&sr=1">Judges 1:14. Χιλιάδες thousandsis used in the same way. See Daniel href="/desk/?q=da+7:10&sr=1">Daniel 7:10. [source]
Hebrews 2:15 And might deliver [και απαλλαχηι]
Further purpose with the first aorist active subjunctive of αππαλλασσω — appallassō old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12. Through fear of death Instrumental case of ποβος — phobos The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgment after death (Hebrews 9:27.). Hence our need of Christ to break the power of sin and Satan in death. All their lifetime Present active infinitive with πας — pas and the article in the genitive case with δια — dia “through all the living.” Subject to bondage Old adjective from ενεχω — enechō “held in,” “bound to,” with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: “I am the life.” Thank God for that. [source]
James 2:15 If a brother or sister be naked [εαν αδελπος η αδελπη γυμνοι υπαρχωσιν]
Condition again of third class (supposable case) with εαν — ean and present active subjunctive of υπαρχω — huparchō to exist, in the plural though η — ē (or) is used and not και — kai (and). Hence γυμνοι — gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36.; John 21:7; Acts 19:16. [source]
1 Peter 5:3 As lording it [κατακυριεύοντες]
See Matthew 20:25; Acts 19:16. Other words are used for the exercise of legitimate authority in the church: προΐ́σταμαι , to be over (1 Thessalonians 5:12; 1 Timothy 5:17); ποιμαίνω , as 1 Peter 5:2, tend. But this carries the idea of high-handed rule. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
1 John 1:9 Confess [ὁμολογῶμεν]
From ὁμός , one and the same, and λέγω , to say. Hence, primarily, to say the same thing as another, and, therefore, to admit the truth of an accusation. Compare Psalm 51:4. The exact phrase, ὁμολογεῖν τὰς ἁμαρτίας confessthe sins, does not occur elsewhere in the New Testament. Compare ἐξομολογεῖσθαι ἁμαρτίας ( παραπτώματα ) Matthew 3:6; Mark 1:5; James 5:16. See on Matthew 3:6; see on Matthew 11:25; see on Luke 22:6; see on Acts 19:18; see on James 5:16. [source]
Jude 1:14 Enoch the seventh from Adam [εβδομος απο Αδαμ ενωχ]
The genealogical order occurs in Gen 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.Prophesied (επροπητευσεν — eprophēteusen). First aorist active indicative of προπητευω — prophēteuō If the word is given its ordinary meaning as in 1 Peter 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are “a combination of passages from Enoch” (Bigg), chiefly from Enoch 1:9.With ten thousand of his holy ones “With (εν — en of accompaniment, Luke 14:31) his holy ten thousands” (μυριας — murias regular word, feminine gender, for ten thousand, Acts 19:19, there an unlimited number like our myriads, Luke 12:1). [source]
Jude 1:14 With ten thousand of his holy ones [εν αγιαις μυριασιν αυτου]
“With (εν — en of accompaniment, Luke 14:31) his holy ten thousands” (μυριας — murias regular word, feminine gender, for ten thousand, Acts 19:19, there an unlimited number like our myriads, Luke 12:1). [source]
Revelation 5:11 Ten thousand times ten thousand [μυρίαδες μυρίαδων]
Lit., ten thousands of ten thousands. Compare Psalm 68:17; Daniel 8:10. Μυριάς , whence the English myriad, means the number ten thousand. So, literally, Acts 19:19, ἀργυρίου μυριάδας πέντε fifty-thousandpieces of silver; lit., five ten-thousands. In the plural used for an unlimited number. See Luke 12:1; Acts 21:20; Hebrews 12:22; Judges 1:14. [source]
Revelation 3:5 I will confess [ἐξομλογήσομαι]
Openly confess ( ἐξ ). See on Matthew 11:25; see on Acts 19:18; see on James 5:16. [source]
Revelation 2:1 In Ephesus [εν Επεσωι]
Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts 19:35), the home of the magic arts (Ephesian letters, Acts 19:19) and of the mystery-cults, place of Paul‘s three years‘ stay (Acts 19:1-10; 20:17-38), where Aquila and Priscilla and Apollos laboured (Acts 18:24-28), where Timothy wrought (1 Tim. and 2 Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts 19:38), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (Letters to the Seven Churches, p. 210) calls it “the City of Change.” [source]

What do the individual words in Acts 19:1 mean?

It came to pass now while - - Apollos was in Corinth Paul having passed through the upper parts to come to Ephesus and having found certain disciples
Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλῶ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινας μαθητάς

Ἐγένετο  It  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐν  while 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἀπολλῶ  Apollos 
Parse: Noun, Accusative Masculine Singular
Root: Ἀπολλῶς  
Sense: a learned Jew from Alexandria and mighty in the scriptures who became a Christian and a teacher of Christianity.
Κορίνθῳ  Corinth 
Parse: Noun, Dative Feminine Singular
Root: Κόρινθος  
Sense: an ancient and famous city of Greece, on the Isthmus of Corinth, and about 40 miles (65 km) west of Athens.
Παῦλον  Paul 
Parse: Noun, Accusative 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.
διελθόντα  having  passed  through 
Parse: Verb, Aorist Participle Active, Accusative Masculine Singular
Root: διέρχομαι  
Sense: to go through, pass through.
ἀνωτερικὰ  upper 
Parse: Adjective, Accusative Neuter Plural
Root: ἀνωτερικός 
Sense: upper.
μέρη  parts 
Parse: Noun, Accusative Neuter Plural
Root: μέρος  
Sense: a part.
ἐλθεῖν  to  come 
Parse: Verb, Aorist Infinitive Active
Root: ἔρχομαι  
Sense: to come.
Ἔφεσον  Ephesus 
Parse: Noun, Accusative Feminine Singular
Root: Ἔφεσος  
Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus.
εὑρεῖν  having  found 
Parse: Verb, Aorist Infinitive Active
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
τινας  certain 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
μαθητάς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.