KJV: And the same time there arose no small stir about that way.
YLT: And there came, at that time, not a little stir about the way,
Darby: And there took place at that time no small disturbance about the way.
ASV: And about that time there arose no small stir concerning the Way.
| Ἐγένετο | Arose |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κατὰ | at |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| καιρὸν | time |
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Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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| ἐκεῖνον | same |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| τάραχος | a disturbance |
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Parse: Noun, Nominative Masculine Singular Root: τάραχος Sense: commotion, stir (of mind). |
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| ὀλίγος | small |
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Parse: Adjective, Nominative Masculine Singular Root: ὀλίγος Sense: little, small, few. |
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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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| Ὁδοῦ | Way |
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Parse: Noun, Genitive Feminine Singular Root: ὁδός Sense: properly. |
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Greek Commentary for Acts 19:23
Same phrase in Acts 12:18 and nowhere else in the N.T. Litotes. [source]
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]
See on Acts 9:2. [source]
Reverse Greek Commentary Search for Acts 19:23
First aorist middle participle of τεαομαι theaomai (from τεα thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω suncheō or συνχυνω sunchunō (υννω ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν ̇an) active indicative of επιβαλλω epiballō old verb to lay upon, to attack (note repetition of επι epi). They attacked and seized Paul before the charge was made. [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]
Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαταιρω perikathairō to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Καταρμα Katharma was the refuse of a sacrifice. In Proverbs 21:18 περικαταρμα perikatharma occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1 Corinthians 15:32 Paul says “I fought with wild beasts” and in 2 Corinthians 1:9 “I had the answer of death.” Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen. The offscouring of all things (παντων περιπσημα pantōn peripsēma). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, περιπσημα ημων γενου peripsēma hēmōn genou (Became a περιπσημα peripsēma for us), in the sense of expiation. The word merely means scraping around from περιπσαω peripsaō offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with περικαταρματα perikatharmata f0). [source]
Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ ' ἀρχάς inthe beginning, Hebrews 1:10. [source]
Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]