KJV: Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
YLT: and ye see and hear, that not only at Ephesus, but almost in all Asia, this Paul, having persuaded, did turn away a great multitude, saying, that they are not gods who are made by hands;
Darby: and ye see and hear that this Paul has persuaded and turned away a great crowd, not only of Ephesus, but almost of all Asia, saying that they are no gods which are made with hands.
ASV: And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no gods, that are made with hands:
θεωρεῖτε | you see |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: θεωρέω Sense: to be a spectator, look at, behold. |
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ἀκούετε | hear |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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μόνον | only |
Parse: Adverb Root: μόνον Sense: only, alone, but. |
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Ἐφέσου | in Ephesus |
Parse: Noun, Genitive 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. |
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σχεδὸν | almost |
Parse: Adverb Root: σχεδόν Sense: near, hard by. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἀσίας | of Asia |
Parse: Noun, Genitive Feminine Singular Root: Ἀσία Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Παῦλος | Paul |
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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οὗτος | this |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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πείσας | having persuaded [them] |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπισείω Sense: persuade. |
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μετέστησεν | has turned away |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μεθιστάνω Sense: to transpose, transfer, remove from one place to another. |
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ἱκανὸν | a great many |
Parse: Adjective, Accusative Masculine Singular Root: ἱκανός Sense: sufficient. |
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ὄχλον | people |
Parse: Noun, Accusative Masculine Singular Root: ὄχλος Sense: a crowd. |
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λέγων | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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εἰσὶν | they are |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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θεοὶ | gods |
Parse: Noun, Nominative Masculine Plural Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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χειρῶν | hands |
Parse: Noun, Genitive Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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γινόμενοι | being made |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: γίνομαι Sense: to become, i. |
Greek Commentary for Acts 19:26
Genitive of place as also with Ασιας Asias (Asia). Cf. Robertson, Grammar, pp. 494f. [source]
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]
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]
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]
Reverse Greek Commentary Search for Acts 19:26
Of the worshipping proselytes described in Acts 13:16, Acts 13:25 as “those who fear God” (cf. Acts 16:14) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word προσηλυτοι prosēlutoi Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. Many (both Jews and proselytes) followed Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Imperfect active of peithō either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (Acts 18:4; Acts 19:8, Acts 19:26; Acts 26:28; Acts 28:23; 2 Corinthians 5:11; Galatians 1:10). These Jews “were beginning to understand for the first time the true meaning of their national history” (Furneaux), “the grace of God” to them. [source]
Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη sunēchthē). First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
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]
The word occurs five times in the New Testament: of putting out of the stewardship, Luke 16:4; of the removal of Saul from the kingdom, Acts 13:22; of Paul turning away much people, Acts 19:26; and of removing mountains, 1 Corinthians 13:2. A change of kingdoms is indicated. [source]
Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα panta With blood In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.). Apart from shedding of blood A double compound first found here (coined by the writer) and later in ecclesiastical writers “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 26:28: “This is my blood of the covenant which is shed for many for the forgiveness of sins.” The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. [source]
Two renderings are possible; the primitive meaning persuade (Acts 19:26; Acts 17:4; 2 Corinthians 5:11); or the secondary and consequent sense, assure, quiet, conciliate (Matthew 28:14). Render as A.V., and Rev. as sure. See critical note at the end of the commentary on this Epistle. [source]