KJV: For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.
YLT: for we are also in peril of being accused of insurrection in regard to this day, there being no occasion by which we shall be able to give an account of this concourse;'
Darby: For also we are in danger to be put in accusation for sedition for this affair of to-day, no cause existing in reference to which we shall be able to give a reason for this concourse.
ASV: For indeed we are in danger to be accused concerning this day's riot, there being no cause for it : and as touching it we shall not be able to give account of this concourse.
| κινδυνεύομεν | we are in danger of |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: κινδυνεύω Sense: to be in jeopardy, to be in danger, to put in peril. |
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| ἐγκαλεῖσθαι | being accused |
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Parse: Verb, Present Infinitive Middle or Passive Root: ἐγκαλέω Sense: to come forward as accuser against, bring charge against. |
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| στάσεως | of insurrection |
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Parse: Noun, Genitive Feminine Singular Root: στάσις Sense: a standing, station, state. |
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| περὶ | in regard to |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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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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| σήμερον | this day |
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Parse: Adverb Root: σήμερον Sense: this (very) day). |
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| μηδενὸς | not one |
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Parse: Adjective, Genitive Neuter Singular Root: μηδείς Sense: nobody, no one, nothing. |
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| αἰτίου | cause |
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Parse: Adjective, Genitive Neuter Singular Root: αἴτιος Sense: that which is the cause of anything resides, causative, causing. |
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| ὑπάρχοντος | there existing |
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Parse: Verb, Present Participle Active, Genitive Neuter Singular Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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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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| δυνησόμεθα | we will be able |
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Parse: Verb, Future Indicative Middle, 1st Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| ἀποδοῦναι | to give |
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Parse: Verb, Aorist Infinitive Active Root: ἀποδίδωμι Sense: to deliver, to give away for one’s own profit what is one’s own, to sell. |
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| λόγον | a reason |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| συστροφῆς | commotion |
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Parse: Noun, Genitive Feminine Singular Root: συστροφή Sense: a twisting up together, a binding together. |
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| ταύτης | this |
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Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
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Greek Commentary for Acts 19:40
The text is uncertain. The text of Westcott and Hort means “to be accused of insurrection concerning today‘s assembly.” The peril was real. Κινδυνευομεν Kinduneuomen from κινδυνος kindunos danger, peril. Old verb, but in the N.T. only here and Luke 8:23; 1 Corinthians 15:30. [source]
Genitive absolute with αιτιος aitios common adjective (cf. αιτια aitia cause) though in N.T. only here and Hebrews 5:9; Luke 23:4, Luke 23:14, Luke 23:22. And as touching it (περι ου peri hou). “Concerning which.” But what? No clear antecedent, only the general idea. Give an account of this concourse Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
“Concerning which.” But what? No clear antecedent, only the general idea. [source]
Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Lit., a twisting together: hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of confusion: a mob. Compare Acts 23:12. [source]
Reverse Greek Commentary Search for Acts 19:40
In the N.T. Luke alone uses this old adjective αιτιος aitios (Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40) except Hebrews 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in John 18:33-38. Pilate took Jesus inside the palace from the upper gallery (John 18:33) and then came out and rendered his decision to the Sanhedrin (John 18:38) who would not go into the palace of Pilate (John 18:28). [source]
The A.V. fails to render καὶ alsoand Rev. places it in the margin. It emphasizes the conclusiveness of the reason assigned: “for the Father also, on His part, seeketh,” etc. For a similar use of καὶ , see on Matthew 8:9; also see on Matthew 26:73; see on Acts 19:40. [source]
Lit., having made a conspiracy. See on concourse, Acts 19:40. [source]
Only here in New Testament. Lit., poured together, threw into confusion. See on confounded, Acts 2:6; and confusion, Acts 19:40. [source]
Genitive absolute of second aorist middle participle of γινομαι ginomai genitive singular agreeing with first substantive στασεως staseōs Literally, “No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them “ Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Luke 23:25; Acts 19:40) as in Acts 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). [source]
This old word for standing or station (Hebrews 9:8) from ιστημι histēmi to place, we have seen already to mean insurrection (Acts 19:40 which see). Here it is strife as in Acts 15:2. Was divided (εσχιστη eschisthē). See note on Acts 14:4. [source]
See note on Acts 19:40 (riot), but here conspiracy, secret combination, binding together like twisted cords. [source]
Literally, “being about to make my defence.” Whereof I am accused (μελλων απολογεισται hōn egkaloumai). Genitive with ων εγκαλουμαι egkaloumai as in Acts 19:40 or by attraction from accusative of relative (εγκαλουμαι ha) to case of antecedent (α pantōn). [source]
Genitive with ων εγκαλουμαι egkaloumai as in Acts 19:40 or by attraction from accusative of relative (εγκαλουμαι ha) to case of antecedent (α pantōn). [source]
Future active indicative of εγκαλεω egkaleō old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in Acts 19:40; Acts 23:29; Acts 26:2, the only N.T. examples. Satan is the great Accuser of the brethren. [source]
First aorist passive participle of τελειοω teleioō the completion of the process of training mentioned by this same verb in Hebrews 2:10 “by means of sufferings” Common adjective from αιτια aitia (cause), causing, often in Greek with σωτηριας sōtērias (Aeschines, Philo), in N.T. only here, Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40. See same idea in Hebrews 2:10 See Isaiah 45:17. [source]
Future active indicative of αποδιδωμι apodidōmi For this use with λογον logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative οι hoi see Romans 3:8. [source]