KJV: And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
YLT: and having saluted them, he was declaring, one by one, each of the things God did among the nations through his ministration,
Darby: And having saluted them, he related one by one the things which God had wrought among the nations by his ministry.
ASV: And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles through his ministry.
| ἀσπασάμενος | having greeted |
|
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἀπασπάζομαι Sense: to draw to one’s self. |
|
| ἐξηγεῖτο | he began to relate |
|
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἐξηγέομαι Sense: to lead out, be leader, go before. |
|
| ἓν | one |
|
Parse: Adjective, Accusative Neuter Singular Root: εἷς Sense: one. |
|
| ἕκαστον | each |
|
Parse: Adjective, Accusative Neuter Singular Root: ἕκαστος Sense: each, every. |
|
| ὧν | the things |
|
Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
|
| ἐποίησεν | had done |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ἔθνεσιν | Gentiles |
|
Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
|
| διὰ | through |
|
Parse: Preposition Root: διά Sense: through. |
|
| διακονίας | ministry |
|
Parse: Noun, Genitive Feminine Singular Root: διακονία Sense: service, ministering, esp. |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Greek Commentary for Acts 21:19
Imperfect middle of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. So Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. [source]
According to each one (item) and the adverbial phrase used as an accusative after the verb εχηγειτο exēgeito as Demosthenes does (1265), though it could be like κατ ενα εκαστος kath' hena hekastos in Ephesians 5:33. Which (ων hōn). Genitive attracted from α ha (accusative) into the case of the unexpressed antecedent τουτων toutōn God had wrought Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Acts 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. “It looks as though his misgiving as to its reception (Romans 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea” (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions. [source]
Genitive attracted from α ha (accusative) into the case of the unexpressed antecedent τουτων toutōn [source]
Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (Acts 21:17). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. “It looks as though his misgiving as to its reception (Romans 15:31) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea” (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions. [source]
Reverse Greek Commentary Search for Acts 21:19
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
First aorist middle participle of ασπαζομαι aspazomai old verb from α a intensive and σπαω spaō to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in Acts 21:6. Salutation in Acts 21:7, Acts 21:19. Departed for to go into Macedonia (εχηλτεν πορευεσται εις Μακεδονιαν exēlthen poreuesthai eis Makedonian). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul‘s life and work as we gather from II Corinthians, one of Paul‘s “weighty and powerful” letters as his enemies called them (2 Corinthians 10:10). “This epistle more than any other is a revelation of S. Paul‘s own heart: it is his spiritual autobiography and apologia pro vita sua.” [source]
Page takes (Hackett also) with κατηντησαμεν katēntēsamen (we arrived) rather than with “τον πλουν ton ploun ” (the voyage) and with good reason: “And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais.” Ptolemais is the modern Acre, called Accho in Judges 1:31. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. Saluted (ασπασαμενοι aspasamenoi). Here greeting as in Acts 21:19 rather than farewell as in Acts 20:1. The stay was short, one day (ημεραν μιαν hēmeran mian accusative), but “the brethren” Paul and his party found easily. Possibly the scattered brethren (Acts 11:19) founded the church here or Philip may have done it. [source]
Here greeting as in Acts 21:19 rather than farewell as in Acts 20:1. The stay was short, one day (ημεραν μιαν hēmeran mian accusative), but “the brethren” Paul and his party found easily. Possibly the scattered brethren (Acts 11:19) founded the church here or Philip may have done it. [source]