KJV: And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
YLT: And there were accompanying him unto Asia, Sopater of Berea, and of Thessalonians Aristarchus and Secundus, and Gaius of Derbe, and Timotheus, and of Asiatics Tychicus and Trophimus;
Darby: And there accompanied him as far as Asia, Sopater son of Pyrrhus, a Berean; and of Thessalonians, Aristarchus and Secundus, and Gaius and Timotheus of Derbe, and of Asia, Tychicus and Trophimus.
ASV: And there accompanied him as far as Asia, Sopater of Beroea, the son of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.
Συνείπετο | Was accompanied by |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: συνέπομαι Sense: to follow with, to accompany. |
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Σώπατρος | Sopater |
Parse: Noun, Nominative Masculine Singular Root: Σώπατρος Sense: the son of Pyrhus of Berea, a companion of Paul. |
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Πύρρου | Pyrrhus |
Parse: Noun, Genitive Masculine Singular Root: πυρρός Sense: having the colour of fire, red. |
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Βεροιαῖος | a Berean |
Parse: Adjective, Nominative Masculine Singular Root: Βεροιαῖος Sense: a resident of Berea. |
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Θεσσαλονικέων | of the Thessalonians |
Parse: Noun, Genitive Masculine Plural Root: Θεσσαλονικεύς Sense: a Thessalonians. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Ἀρίσταρχος | Aristarchus |
Parse: Noun, Nominative Masculine Singular Root: Ἀρίσταρχος Sense: a certain Christian of Thessalonica, and accompanied Paul on his third missionary journey. |
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Σεκοῦνδος | Secundus |
Parse: Noun, Nominative Masculine Singular Root: Σεκοῦνδος Sense: a Thessalonian Christian. |
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Γάϊος | Gaius |
Parse: Noun, Nominative Masculine Singular Root: Γάϊος Sense: a Macedonian who accompanied Paul in his travels. |
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Δερβαῖος | of Derbe |
Parse: Adjective, Nominative Masculine Singular Root: Δερβαῖος Sense: a native of Derbe. |
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Τιμόθεος | Timothy |
Parse: Noun, Nominative Masculine Singular Root: Τιμόθεος Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer. |
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Ἀσιανοὶ | [the] Asians |
Parse: Noun, Nominative Masculine Plural Root: Ἀσιανός Sense: a native of Asia, Asian, Asiatic. |
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Τυχικὸς | Tychicus |
Parse: Noun, Nominative Masculine Singular Root: Τυχικός Sense: an Asiatic Christian, friend and companion of the apostle Paul. |
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Τρόφιμος | Trophimus |
Parse: Noun, Nominative Masculine Singular Root: Τρόφιμος Sense: an Ephesian Christian, and friend of the apostle Paul. |
Greek Commentary for Acts 20:4
Imperfect of συνεπομαι sunepomai old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned Σωπατρος Sōpatros and to be supplied with each of the others. Textus Receptus adds here “into Asia” These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2 Corinthians 8; 2 Corinthians 9:1-15) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds. [source]
The best texts add, the son of Pyrrhus. Compare Romans 16:21. [source]
Compare Acts 19:29. [source]
Not the one mentioned in Acts 19:29, who was a Macedonian. [source]
See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20. [source]
Reverse Greek Commentary Search for Acts 20:4
See on Acts 20:4. As an Ephesian he would be known to the Asiatic Jews. [source]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
By Paul, of course. Stirring up and troubling the multitudes (σαλευοντες και ταρασσοντες τους οχλους saleuontes kai tarassontes tous ochlous). Shaking the crowds like an earthquake (Acts 4:31) and disturbing like a tornado (Acts 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas. [source]
Here again we have “us” for the first time since chapter 16 where Paul was with Luke in Philippi. Had Luke remained all this time in Philippi? We do not know, but he is with Paul now till Rome is reached. The seven brethren of Acts 20:4 went on ahead from Philippi to Troas while Paul remained with Luke in Philippi. [source]
Shaking the crowds like an earthquake (Acts 4:31) and disturbing like a tornado (Acts 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas. [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]
Ingressive aorist active indicative of ορμαω hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον eis to theatron). A place for seeing (τεαομαι theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
First aorist active infinitive of εχαρτιζω exartizō to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and 2 Timothy 3:17. Finish the exact number of days (seven) of Acts 20:4. The accusative of general reference ημας hēmās is the usual construction and the infinitive clause is the subject of εγενετο egeneto We departed and went on our journey Sharp distinction between the first aorist active participle εχελτοντες exelthontes (from εχερχομαι exerchomai to go out) and the imperfect middle επορευομετα eporeuometha from πορευω poreuō (we were going on). [source]
For Lucius, see on Acts 13:1. Jason, possibly the Jason of Acts 17:5. Sosipater, possibly the Sopater of Acts 20:4. Both names were common. [source]
See Acts 19:29; Acts 20:4; 1 Corinthians 1:14. Possibly the same in all three references. [source]
Romans 16:21-23 form a sort of postscript with greetings from Paul‘s companions in Corinth. Timothy was with Paul in Macedonia ( 2 Corinthians 1:1 ) before he came to Corinth. Lucius may be the one mentioned in Acts 13:1 . Jason was once Paul‘s host ( Acts 17:5-9 ) in Thessalonica, Sosipater may be the longer form of Sopater of Acts 20:4 . They are all Paul‘s fellow-countrymen ( συγγενεις suggeneis ). [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Associated with Paul as in the introductions to 2Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts 16:1, Acts 16:13; Acts 17:14. Two visits of Timothy to Philippi are recorded, Acts 19:22; Acts 20:3, Acts 20:4. He is evidently preparing for a third visit, see Phlippians 2:19. His only part in this letter is his name in the salutation, and in Phlippians 2:19. [source]
Probably to Paul himself. Compare Acts 19:22; Acts 20:4. Scarcely in the official sense of deacon. [source]
Mentioned Acts 20:4; Ephesians 6:21; 2 Timothy 4:12; Titus 3:12. [source]
He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now. [source]
A comparatively uncommon name in N.T., but found in inscriptions of Asia Minor and on Asiatic coins. He is mentioned Acts 20:4, Acts 20:5; Ephesians 6:21; Colossians 4:7. In Acts 20:4he is described as a native of proconsular Asia. [source]
A native of Ephesus and with Paul in Jerusalem (Acts 20:4; Acts 21:29). At Miletus sick (εν Μιλητωι αστενουντα en Milētōi asthenounta). Present active participle of αστενεω astheneō to be weak. Probably on Paul‘s return from Crete. [source]
The name occurs several times in the New Testament, as Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. The person addressed here cannot be identified. [source]