KJV: Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?
YLT: art not thou, then, the Egyptian who before these days made an uprising, and did lead into the desert the four thousand men of the assassins?'
Darby: Thou art not then that Egyptian who before these days raised a sedition and led out into the wilderness the four thousand men of the assassins?
ASV: Art thou not then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?
| Αἰγύπτιος | Egyptian |
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Parse: Adjective, Nominative Masculine Singular Root: Αἰγύπτιος Sense: an Egyptian. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πρὸ | before |
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Parse: Preposition Root: πρό Sense: before. |
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| τούτων | these |
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Parse: Demonstrative Pronoun, Genitive Feminine Plural Root: οὗτος Sense: this. |
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| ἡμερῶν | days |
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Parse: Noun, Genitive Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἀναστατώσας | having led a revolt |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναστατόω Sense: to stir up, excite, unsettle. |
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| ἐξαγαγὼν | having led out |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξάγω Sense: to lead out. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἔρημον | wilderness |
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Parse: Adjective, Accusative Feminine Singular Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| τετρακισχιλίους | four thousand |
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Parse: Adjective, Accusative Masculine Plural Root: τετρακισχίλιοι Sense: four thousand. |
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| ἄνδρας | men |
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Parse: Noun, Accusative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Σικαρίων | Assassins |
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Parse: Noun, Genitive Masculine Plural Root: σικάριος Sense: an assassin. |
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Greek Commentary for Acts 21:38
Indicating the officer's surprised recognition of his own mistake. “Thou art not, then, as I supposed.” Rev. properly adds then ( ἄρα )The EgyptianA false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (80,000) and as stated by the commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers. [source]
A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (80,000) and as stated by the commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers. [source]
Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Acts 17:6, have turned the world upside down. Compare Galatians 5:12, and kindred words in Mark 15:7; Luke 23:19. [source]
The A. V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which “followed the Roman domination even into those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language” (Trench, “Synonyms”). The Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: “There sprang up in Jerusalem another description of robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general expressions of indignation, and by this plausible proceeding remained undetected” (“Jewish War,” c. xiii.). The general New Testament term for murderer is φονεύς (see Matthew 22:7; Acts 3:14; Acts 28:4, etc.). [source]
Reverse Greek Commentary Search for Acts 21:38
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]
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]
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]
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]
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]
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]