KJV: Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
YLT: and having discovered Cyprus, and having left it on the left, we were sailing to Syria, and did land at Tyre, for there was the ship discharging the lading.
Darby: and having sighted Cyprus, and left it on the left hand, we sailed to Syria, and made the land at Tyre, for there the ship was to discharge her cargo.
ASV: And when we had come in sight of Cyprus, leaving it on the left hand, we sailed unto Syria, and landed at Tyre; for there the ship was to unlade her burden.
| ἀναφάναντες | Having sighted |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀναφαίνω Sense: to bring to light, hold up to view, show. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κύπρον | Cyprus |
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Parse: Noun, Accusative Feminine Singular Root: Κύπρος Sense: a very fertile and delightful island of the Mediterranean, lying between Cilicia and Syria. |
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| καταλιπόντες | having left |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: καταλείπω Sense: to leave behind. |
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| εὐώνυμον | on the left |
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Parse: Adjective, Accusative Feminine Singular Root: εὐώνυμος Sense: of good name and of good omen. |
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| ἐπλέομεν | we kept sailing |
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Parse: Verb, Imperfect Indicative Active, 1st Person Plural Root: πλέω Sense: to sail, navigate, travel by ship. |
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| Συρίαν | Syria |
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Parse: Noun, Accusative Feminine Singular Root: Συρία Sense: a region of Asia bounded on the north by Taurus and Amanus ranges, on the east by the Euphrates and Arabia, on the south by Palestine, and the west by Phoenicia and the Mediterranean. |
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| κατήλθομεν | landed |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: κατέρχομαι Sense: to come down, go down. |
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| εἰς | at |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Τύρον | Tyre |
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Parse: Noun, Accusative Feminine Singular Root: Τύρος Sense: a Phoenician city on the Mediterranean, very ancient, large, splendid, flourishing in commerce, and powerful by land and sea. |
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| πλοῖον | ship |
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Parse: Noun, Nominative Neuter Singular Root: πλοῖον Sense: a ship. |
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| ἀποφορτιζόμενον | unloading |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: ἀποφορτίζομαι Sense: to lay down a load, unlade, discharge. |
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| γόμον | cargo |
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Parse: Noun, Accusative Masculine Singular Root: γόμος Sense: a lading or freight of a ship, cargo, merchandise conveyed in a ship. |
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Greek Commentary for Acts 21:3
First aorist active participle of αναπαινω anaphainō (Doric form παναντες ̇phanēntes rather than the Attic πηναντες ̇phēnantes), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and Luke 19:11 which see. [source]
Compound feminine adjective like masculine. They sailed south of Cyprus. We sailed (επλεομεν epleomen). Imperfect active of common verb πλεω pleō kept on sailing till we came to Syria. Landed at Tyre Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω apophortizō late verb from απο apo and πορτος phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον gomon). Cargo, old word, from γεμω gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Imperfect active of common verb πλεω pleō kept on sailing till we came to Syria. [source]
Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω apophortizō late verb from απο apo and πορτος phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον gomon). Cargo, old word, from γεμω gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει ekei (there). [source]
Periphrastic imperfect middle of αποπορτιζω apophortizō late verb from απο apo and πορτος phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον gomon). Cargo, old word, from γεμω gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Cargo, old word, from γεμω gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Better, sighted. A nautical phrase. The verb literally means to bring to light: and its use here is analogous to the English marine phrase, to raise the land. [source]
Reverse Greek Commentary Search for Acts 21:3
Middle voice. Jesus had dismissed one crowd (Mark 5:37), but finds the house occupied by the hired mourners making bedlam (τορυβος thorubos) as if that showed grief with their ostentatious noise. Matthew 9:23 spoke of flute-players (αυλητας aulētas) and the hubbub of the excited throng (τορυβουμενον thoruboumenon Cf. Mark 14:2; Acts 20:1, Acts 21:34). [source]
Lit., take away. Compare Acts 21:36; Acts 22:22. [source]
Only here and Acts 21:3. It means to be brought to light; shown forth. The common phrase show up ( ἀνά ) represents it. [source]
Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Acts 21:3. [source]
Present active imperative, Take him on away and keep him away as in Acts 21:36; Acts 22:22, of Paul. But release (απολυσον apoluson) is first aorist active imperative, do it now and at once. [source]
Properly, the band. See on Mark 15:16; also see on centurion, Luke 7:2; and see on Acts 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia. [source]
They actually had the Roman commander of the cohort along (cf. Acts 21:31), not mentioned before. Seized Second aorist active of συλλαμβανω sullambanō old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark 14:48; Matthew 26:55), here alone in John. Bound First aorist active indicative of δεω deō to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. To Annas first Ex-high priest and father-in-law Genitive of time. [source]
Lit., was poured together; so that confound (Latin, confundere ) is the most literal rendering possible. Used only by Luke and in the Acts. Compare Acts 19:32; Acts 21:31. [source]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. [source]
This classical use of αλλος αλλο allos allo (Robertson, Grammar, p. 747) appears also in Acts 2:12; Acts 21:34. Literally, “others cried another thing.” The imperfect shows the repetition (kept on crying) and confusion which is also distinctly stated. [source]
First aorist passive indicative of συνχεω suncheō or συνχυνω sunchunō to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa esto4. It is an old verb, but in the N.T. only in Acts five times (Acts 2:6; Acts 9:22; Acts 19:32; Acts 21:27, Acts 21:31). In his own language (τηι ιδιαι διαλεκτωι tēi idiāi dialektōi). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue. [source]
Adverb from verb λυκαονιζω lukaoniz to use the language of Lycaonia found here alone, but formed regularly like Εβραιστι Ebraisti (John 5:2), ελληνιστι Hellēnisti (Acts 21:37), ωμαιστι Rōmaisti (John 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. In the likeness of men (ομοιωτεντες αντρωποις homoiōthentes anthrōpois). First aorist passive participle of ομοιω homoiō to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra. [source]
Second aorist middle participle of επιλαμβανω epilambanō as in Acts 9:27; Acts 17:19, but here with hostile intent. Dragged (ειλκυσαν heilkusan). First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. Into the marketplace Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
Imperfect active, vivid picture, they were dragging (literally). See note on Acts 8:3; and note on Acts 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Before the rulers of the city (επι τους πολιταρχας epi tous politarchas). This word does not occur in Greek literature and used to be cited as an example of Luke‘s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or “rulers of the city.” Crying Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (οι την οικουμενην αναστατωσαντες hoi tēn oikoumenēn anastatōsantes). The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” (αναστατοι με anastatoi me). See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Literally, after the ceasing (accusative of articular aorist middle infinitive of παυω pauō to make cease) as to the uproar (accusative of general reference). Noise and riot, already in Matthew 26:5; Matthew 27:24; Mark 5:38; Mark 14:2; and see in Acts 21:34; Acts 24:18. Pictures the whole incident as bustle and confusion. [source]
Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Acts 21:35). [source]
Effective second aorist active indicative of katatrechō From the tower of Antonia, vivid scene. And they (κατεδραμεν hoi de). Demonstrative use of κατατρεχω hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). Left off beating Paul The participle with οι pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. [source]
The use of οικουμενην oikoumenēn (supply γεν genō or χωραν chōran the inhabited earth, present passive participle of οικεω oikeō) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luke 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. εχαναστατοω exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) “the bad boy” uses it = “he upsets me” or “ he drives me out of my senses” See Deissmann, Light from the Ancient East, pp. 84f. It is not a “Biblical word” at all, but belongs to the current Koiné. It is a vigorous and graphic term. [source]
Imperfect active of εισειμι eiseimi old classic verb used only four times in the N.T. (Acts 3:3; Acts 21:18, Acts 21:26; Hebrews 9:6), a mark of the literary style rather than the colloquial Koiné{[28928]}š use of εισερχομαι eiserchomai Together with us to James So then Luke is present. The next use of “we” is in Acts 27:1 when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness‘s story (Acts 21:30, Acts 21:35, Acts 21:40; Acts 22:2, Acts 22:3; Acts 23:12, etc.). It was probably the house of James And all the elders were present (παντες τε παρεγενοντο οι πρεσβυτεροι pantes te paregenonto hoi presbuteroi). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in Acts chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers. [source]
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]
From παινω phainō to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T. Came up (ανεβη anebē). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Acts 21:35). To the chief captain Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης speirēs instead of σπειρας speiras (Attic). Was in confusion Present passive indicative of συνχυννω sunchunnō (see Acts 21:27, συνεχεον sunecheon). This is what the conspirators had desired. [source]
Demonstrative use of κατατρεχω hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). [source]
Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
They renew the cry with the very words in Acts 21:36, but with “from the earth” for vehemence. [source]
Same idiom in Acts 21:34 which see. [source]
As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (Acts 21:28-31) that attacked Paul and Lysias who rescued him (Acts 21:32.). [source]
See Acts 21:24, Acts 21:26.Centurions (εκατονταρχας hekatontarchas). See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). Ran down Effective second aorist active indicative of katatrechō From the tower of Antonia, vivid scene. And they (κατεδραμεν hoi de). Demonstrative use of κατατρεχω hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). Left off beating Paul The participle with οι pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. [source]
See same verb in Acts 21:30. To be bound (δετηναι dethēnai). First aorist passive infinitive of δεω de (see Acts 21:11). With two chains Instrumental case of αλυσις halusis old word from α a privative and λυω luō (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (Acts 21:38). See Mark 5:4. Inquired (epunthaneto). Imperfect middle of punthanomai old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. Who he was Present active optative of πυντανομαι eimi changed from τις ειη estin (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, Grammar, p. 1043f.). And what he had done (ειμι kai tōi estin pepoiēkōs). Periphrastic perfect active indicative of εστιν poieō here retained, not changed to the optative as is true of και τι εστιν πεποιηκως eiē from ποιεω estin in the same indirect question, illustrating well the freedom about it. [source]
Instrumental case of αλυσις halusis old word from α a privative and λυω luō (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (Acts 21:38). See Mark 5:4. Inquired (epunthaneto). Imperfect middle of punthanomai old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. Who he was Present active optative of πυντανομαι eimi changed from τις ειη estin (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, Grammar, p. 1043f.). And what he had done (ειμι kai tōi estin pepoiēkōs). Periphrastic perfect active indicative of εστιν poieō here retained, not changed to the optative as is true of και τι εστιν πεποιηκως eiē from ποιεω estin in the same indirect question, illustrating well the freedom about it. [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Old Greek adverb in ι ̇i from ελληνιζω Hellēnizō meaning “in Greek.” “Do you know it in Greek?” In the N.T. only here and John 19:20. Art thou not then the Egyptian? (Ουκ αρα συ ει ο Αιγυπτιοσ Ouk ara su ei ho Aiguptioṡ). Expects the answer Yes and αρα ara argues the matter (therefore). The well-known (ο ho) Egyptian who had given the Romans so much trouble. Stirred up to sedition First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts 21:30.). [source]
First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
But “this word” was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (Acts 21:30). Away with such a fellow from the earth (Αιρε απο της γης τον τοιουτον Aire apo tēs gēs ton toiouton). They renew the cry with the very words in Acts 21:36, but with “from the earth” for vehemence. For it is not fit Imperfect active of κατηκω kathēkō old verb to come down to, to become, to fit. In the N.T. only here and Romans 1:28. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our “ought” (past of owe). See Robertson, Grammar, p. 886. [source]
Perfect passive indicative of γενναω gennaō The word “Roman” not in the Greek. Literally, “But I have been even born one,” (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (Acts 21:39) did not make Paul a Roman citizen. Tarsus was an urbs libera, not a colonia like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul‘s family was of good social position. “He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius” (Furneaux). [source]
Ingressive aorist active indicative of ορμαω hormaō to rush impetuously as the hogs did down the cliff when the demons entered them (Luke 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John 8:31). It may have taken place after Pilate‘s recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. Out of the city (εκ της πολεως ek tēs poleōs). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts 21:30.). Stoned Imperfect active indicative of λιτοβολεω lithoboleō began to stone, from λιτοβολος lithobolos The witnesses (οι μαρτυρες hoi martureōs). The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, Acts 6:13). These witnesses had the privilege of casting the first stones (Deuteronomy 13:10; Deuteronomy 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). At the feet of a young man named Saul Beside Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers. [source]
Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturbRather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν tomake an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak. [source]
Late verb from αναστατος anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion. Cut themselves off (αποκοπσονται apokopsontai). Future middle of αποκοπτω apokoptō old word to cut off as in Acts 27:32, here to mutilate. [source]
Present active articular infinitive, “the going on writing the same things.” What things? He has just used χαιρετε chairete (go on rejoicing) again and he will repeat it in Phlippians 4:4. But in Phlippians 3:2 he uses βλεπετε blepete three times. At any rate Paul, as a true teacher, is not afraid of repetition. Irksome (οκνηρον oknēron). Old adjective from οκνεω okneō to delay, to hesitate. It is not tiresome to me to repeat what is “safe” (ασπαλες asphales) for you. Old adjective from α a privative and σπαλλω sphallō to totter, to reel. See note on Acts 21:34. [source]
Old adjective from οκνεω okneō to delay, to hesitate. It is not tiresome to me to repeat what is “safe” (ασπαλες asphales) for you. Old adjective from α a privative and σπαλλω sphallō to totter, to reel. See note on Acts 21:34. [source]
Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus 29:14; at the sin-offering for the priest, Leviticus 4:11, Leviticus 4:12; and at the sin-offering for the congregation, Leviticus 4:21. For παρεμβολή campsee on Acts 21:34. [source]
Omit both the's in translation. For παρεμβολὰς see on Acts 21:34. Very often in lxx. Aliens, foreign foes or invaders. [source]
Not very common compound Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you (ελκουσιν υμας helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.Before the judgment-seats “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3. [source]
See on castle, Acts 21:34. Encompassing and defending the city. Compare Psalm 78:7. [source]
Only here, Revelation 18:12, and Acts 21:3. From γέμω tobe full. Hence, literally, lading or cargo. So Rev., in margin. The main features of the following description are taken from that of the destruction of Tyre, Ezekiel 26,27. -DIVIDER- -DIVIDER- [source]
Present active indicatives of κλαιω klaiō and πεντεω pentheō as in Revelation 18:9 (for κλαιω klaiō), Revelation 18:15, and Revelation 18:19.For no man buyeth their merchandise any more (οτι τον γομον αυτων ουδεις αγοραζει ουκετι hoti ton gomon autōn oudeis agorazei ouketi). Reason enough for their sorrow over Rome‘s fall. Γομος Gomos is old word (from γεμω gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον gomon), imports into the port of Rome. Only a few need any comment. [source]
Reason enough for their sorrow over Rome‘s fall. Γομος Gomos is old word (from γεμω gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον gomon), imports into the port of Rome. Only a few need any comment. [source]