KJV: (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)
YLT: and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith, --
Darby: And hearing that he addressed them in the Hebrew tongue, they kept the more quiet; and he says,
ASV: And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,
| ἀκούσαντες | Having heard |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| τῇ | in the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἑβραΐδι | Hebrew |
|
Parse: Adjective, Dative Feminine Singular Root: Ἑβραί̈ς Sense: Hebrew, the Hebrew language, not that however in which the OT was written but the Chaldee, which at the time of Jesus and the apostles had long superseded it in Palestine. |
|
| διαλέκτῳ | language |
|
Parse: Noun, Dative Feminine Singular Root: διάλεκτος Sense: conversation, speech, discourse, language. |
|
| προσεφώνει | he was addressing |
|
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: προσφωνέω Sense: to call to, to address by calling. |
|
| μᾶλλον | even more |
|
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
|
| παρέσχον | they became |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: παρέχω Sense: to reach forth, offer. |
|
| ἡσυχίαν | quiet |
|
Parse: Noun, Accusative Feminine Singular Root: ἡσυχία Sense: quietness. |
|
| φησίν | he says |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φημί Sense: to make known one’s thoughts, to declare. |
|
Greek Commentary for Acts 22:2
Imperfect active, was speaking. See aorist active προσεπωνησεν prosephōnēsen in Acts 21:40. [source]
Literally, The more Precisely this idiom occurs in Plutarch and the lxx (Job 34:29). Knowling notes the fondness of Luke for words of silence (σιγη σιγαω ησυχαζω sigēsigaōhēsuchazō) as in Luke 14:4; Luke 15:26; Acts 11:18; Acts 12:17; Acts 15:12; Acts 21:14, Acts 21:40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul‘s Koiné{[28928]}š Greek, but they much preferred the Aramaic. It was a masterstroke. [source]
Lit., gave quiet. [source]
Reverse Greek Commentary Search for Acts 22:2
Lit., scourges. Compare Acts 22:24; Hebrews 11:36. Our word plague is from πληγή , Latin plaga, meaning a blow. Pestilence or disease is thus regarded as a stroke from a divine hand. Πληγή is used in classical Greek in this metaphorical sense. Thus Sophocles, “Ajax,” 270: “I fear that a calamity ( πληγή ) is really come from heaven ( θεοῦ , god )So of war. Aeschylus, “Persae,” 251: “O Persian land, how hath the abundant prosperity been destroyed by a single blow ( ἐν μιᾷ πληγῇ ). The word here, scourges, carries the same idea. [source]
Imperfect. Kept shouting. Used by Luke only. Compare Acts 12:22; Acts 22:24. [source]
Lit., take away. Compare Acts 21:36; Acts 22:22. [source]
Addressed. Compare Acts 21:40; Acts 22:2. Always in the New Testament in the sense of to accost, whether an individual or a crowd. [source]
Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare Matthew 10:9 (Rev.); Acts 22:28; Luke 21:19 (on which see note); 1 Thessalonians 4:4 (Rev.). [source]
Ingressive aorist active indicative. Stepped by their side. The same word in Acts 12:7 of the angel there. Paul uses it in the sense of standing by in Acts 22:20. It is a common old Greek word, επιστημι ephistēmi sore afraid First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear. [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]
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων hekaton hundred, and εκατον archō to rule, and they appear to be used interchangeably. So we have αρχω hekatontarchos here, the form is -εκατονταρχος archos and αρχος hekatontarchēs the form is -εκατονταρχης archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος archos) and Matthew 8:13 So also -αρχηι archon (Acts 22:25) and -αρχον archēs (Acts 22:26). [source]
The soldiers just as in Acts 22:24.; the scourging of Paul was to be done by the soldiers. And Jesus in the midst Predicate adjective μεσον meson A robber (ληιστης lēistēs not a thief, κλεπτης kleptēs) was on each side of Jesus (Mark 15:27; Matthew 27:38) like Barabbas (John 18:40) and probably members of his band, malefactors (κακουργοι kakourgoi) Luke terms them (Luke 23:32). [source]
Or stood by them, suddenly. Compare Luke 24:4; Acts 22:20; Acts 23:11. Of dreams orvisions, to appear to. [source]
Only here and Acts 22:29. Not found in classical Greek. Apocrypha, Susanna, ver. 14. [source]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
Old word, eleven times in Acts, once in Matthew 17:9. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go “far hence to the Gentiles” (Acts 22:21). He had little dreamed of such a call when he left Antioch. Paul‘s frequent visions always came at real crises in his life. [source]
Present active infinitive of ραβδιζω rhabdizō old verb, but in the N.T.=virgis caedere only here and 2 Corinthians 11:25 where Paul alludes to this incident and two others not given by Luke He came near getting another in Jerusalem (Acts 22:25). Why did not Paul say here that he was a Roman citizen as he does later (Acts 16:37) and in Jerusalem (Acts 22:26.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind. [source]
The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. [source]
The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke 23:18, Αιρε τουτον Aire touton). He will hear it again from this same crowd (Acts 22:22). It is the present imperative Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob‘s yells rolled on and on in his ears. [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 participle of περιρηγνυμι perirēgnumi old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and “acted with the highhandedness characteristic of the fussy provincial authorities” (Knowling). Commanded (εκελευον ekeleuon). Imperfect active, repeatedly ordered. The usual formula of command was: “Go, lictors; strip off their garments; let them be scourged.” To beat them with rods Present active infinitive of ραβδιζω rhabdizō old verb, but in the N.T.=virgis caedere only here and 2 Corinthians 11:25 where Paul alludes to this incident and two others not given by Luke He came near getting another in Jerusalem (Acts 22:25). Why did not Paul say here that he was a Roman citizen as he does later (Acts 16:37) and in Jerusalem (Acts 22:26.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind. [source]
Genitive absolute with second aorist active participle of καταπιπτω katapiptō In the Hebrew language Natural addition here, for Paul is speaking in Greek, not Aramaic as in Acts 22:2. [source]
This condensed statement does not explain how he “was delivered,” for in fact the Jews were trying to kill him when Lysias rescued him from the mob (Acts 22:27 -36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first. [source]
Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. Came upon them (επεστησαν αυτοις epestēsan autois). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke 20:1; Luke 24:4; Acts 6:12; Acts 17:5; Acts 22:20; Acts 23:11). [source]
Note repetition of επι epi Second aorist active infinitive of επαγω epagō old verb, but in the N.T. only here and 2 Peter 2:1, 2 Peter 2:5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew 27:25). Paul tried to save the Jews (Acts 18:6; Acts 22:20). “This man” (του αντρωπου τουτου tou anthrōpou toutou). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later. [source]
Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that “it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision,” as “in the early chapters of Matthew‘s and Luke‘s Gospels.” He is content with this “beautiful expression of the belief” with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (Acts 9:10-18; Acts 22:12-16, Acts 22:26). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity. [source]
First aorist active participle of δερω derō old verb to flay, to skin, to smite. The Lex Valeria b.c. 509 and the Lex Poscia b.c. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, “To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide.” Claudius had “deprived the city of Rhodes of its freedom for having crucified some citizen of Rome” (Rackham). Publicly (δημοσιαι dēmosiāi). This added insult to injury. Common adverb (οδωι hodōi) supplied with adjective, associative instrumental case, opposed to ιδιαι idiāi or κατ οικους kat' oikous Acts 20:20) Uncondemned This same verbal adjective from κατακρινω katȧkrinō with α a privative is used by Paul in Acts 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος akatagnōstos but in late Koiné (papyri, inscriptions). The meaning is clearly “without being tried.” Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Acts 25:16). Even slaves in Roman law had a right to be heard. Men that are Romans (αντρωπους ομαιους υπαρχοντας anthrōpous Romaious huparchontas). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. Have cast us into prison Second aorist active indicative of βαλλω ballō old verb, with first aorist ending as often in the Koiné This was the climax, treating them as criminals. And now privily (και νυν λατραι kai nun lathrāi). Paul balances their recent conduct with the former. Nay verily, but No indeed! It is the use of γεαρα gar so common in answers As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (εχαγω exagagetōsan third person plural second aorist active imperative of exagō). It was a bitter pill to the proud praetors. [source]
This same verbal adjective from κατακρινω katȧkrinō with α a privative is used by Paul in Acts 22:25 and nowhere else in the N.T. Rare in late Greek like ακαταγνωστος akatagnōstos but in late Koiné (papyri, inscriptions). The meaning is clearly “without being tried.” Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Acts 25:16). Even slaves in Roman law had a right to be heard. Men that are Romans (αντρωπους ομαιους υπαρχοντας anthrōpous Romaious huparchontas). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul‘s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. Have cast us into prison Second aorist active indicative of βαλλω ballō old verb, with first aorist ending as often in the Koiné This was the climax, treating them as criminals. And now privily (και νυν λατραι kai nun lathrāi). Paul balances their recent conduct with the former. Nay verily, but No indeed! It is the use of γεαρα gar so common in answers As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (εχαγω exagagetōsan third person plural second aorist active imperative of exagō). It was a bitter pill to the proud praetors. [source]
This phrase only in Luke in the N.T. (Luke 11:29; Acts 2:14; Acts 14:11; Acts 22:22), but is common in the old writers. First aorist active indicative of επαιρω epairō The large crowd and the confusion of tongues demanded loud speaking. “This most solemn, earnest, yet sober speech” (Bengel). Codex Bezae adds “first” after “voice.” Peter did it to win and hold attention. Give ear unto my words (ενωτισαστε τα ρηματα μου enōtisasthe ta rhēmata mou). Late verb in lxx and only here in the N.T. First aorist middle from ενωτιζομαι enōtizomai (εν ους enous ear) to give ear to, receive into the ear. People‘s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked. [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]
Alliterative. Πανταχηι Pantachēi is a variation in MSS., often πανταχου pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και eti te kai), and (τε te) still more (ετι eti) also or even (και kai). Worse than his teaching (διδασκων didaskōn) is his dreadful deed: he actually brought (εισηγαγεν eisēgagen second aorist active indicative of εισαγω eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Construction according to sense, plural masculine participle agreeing with neuter singular substantive πλητος plēthos (Robertson, Grammar, p. 401). Away with him (Αιρε αυτον Aire auton). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke 23:18, Αιρε τουτον Aire touton). He will hear it again from this same crowd (Acts 22:22). It is the present imperative (αιρε aire) as in Luke 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus John 19:15, αρον αρον āronσταυρωσον āron with staurōson added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob‘s yells rolled on and on in his ears. [source]
The present passive infinitive of ανεταζω anetazō in indirect command after ειπας eipas (bidding). This verb does not occur in the old Greek (which used εχεταζω exetazō as in Matthew 2:8), first in the lxx, in the N.T. only here and Acts 22:29, but Milligan and Moulton‘s Vocabulary quotes an Oxyrhynchus papyrus of a.d. 127 which has a prefect using the word directing government clerks to “examine” The word was evidently in use for such purposes. It was a kind of “third degree” applied to Paul by the use of scourges (μαστιχιν mastixin), instrumental plural of μαστιχ mastix old word for whip, as in Hebrews 11:36. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): Non esse a tormentis incipiendum, Divus Augustus statuit. [source]
Same construction with πρωτος ei (whether). This point Paul had often discussed with the Jews: “whether he (the Messiah) by a resurrection of dead people.” Others had been raised from the dead, but Christ is the first Paul is still speaking from the Jewish standpoint: “is about to (going to) proclaim light.” See Acts 26:18 for “light” and Luke 2:32. Both to the people and to the Gentiles (ετνη tōi te laōi kai tois ethnesin). See Acts 26:17. It was at the word Gentiles (αναστασις ethnē) that the mob lost control of themselves in the speech from the stairs (Acts 22:21.). So it is here, only not because of that word, but because of the word “resurrection” (anastasis). [source]
Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. So he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul‘s invitation. Nothing against (ουδεν εναντιον ouden enantion). Adjective here as in Acts 26:9, not preposition as in Acts 7:10; Acts 8:32. From εν en and αντιος antios (αντι anti), face to face. Concessive participle ποιησας poiēsas as in Acts 28:4 (διασωτεντα diasōthenta) which see. Yet was I delivered prisoner from Jerusalem into the hands of the Romans This condensed statement does not explain how he “was delivered,” for in fact the Jews were trying to kill him when Lysias rescued him from the mob (Acts 22:27 -36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first. [source]
This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22, Acts 16:23. See on Acts 22:25), and none of the latter. The Jewish scourge consisted of two thongs made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deuteronomy 25:3permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deuteronomy 28:58, Deuteronomy 28:59; Deuteronomy 29:9; Acts href="/desk/?q=ac+16:37&sr=1">Acts 16:37), and from well-known instances of the scourging of even senators under the Empire. [source]
According to Paul's usage, in the simple physical sense. See Acts 22:23; 1 Corinthians 9:26; 1 Thessalonians 4:17; Revelation 16:17. The air is regarded as the region of the demons' might. [source]
Perfect passive participle of απαλλοτριοω apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας politeias old word from πολιτευω politeuō to be a citizen (Philemon 1:27) from πολιτης politēs and that from πολις polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας xenoi tōn diathēkōn tēs epaggelias). For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
The (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews. He means a Hebrew from ( ἐξ ) Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Acts 21:40; Acts 22:2. [source]
Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
“I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Of the original stock, not a proselyte. Benjamin (ενιαμιν Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Letter, the or his good confession. The phrase is unique. The good confession is the historical confession of Jesus before Pilate, which is the warrant for the truthfulness of Timothy's confession. Christ is called “the faithful and true witness ” ( μάρτυς ), Revelation 1:5; Revelation 3:14. It is true that μάρτυς was used very early of those who laid down their lives for the truth (see Acts 22:20; Revelation 2:13), and Polycarp speaks of τὸ μαρτύριον τοῦ σταυροῦ thewitness of the cross (Phil. vii.); but this did not become general until after the end of the second century. [source]
See on peaceable, 1 Timothy 2:2. Rev. renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. 1 Corinthians 14:34. The word is used in the sense of silence, Acts 22:2: with the broader meaning quietness in 2 Thessalonians 3:12. [source]
Old word from ησυχιος hēsuchios In N.T. only here, Acts 22:2; 2 Thessalonians 3:12. [source]
Εμπαιγμος Empaigmos is from εμπαιζω empaizō (Matthew 20:19), late word, in lxx, here alone in N.T. Μαστιγων Mastigōn (μαστιχ mastix a whip, a scourge) is old and common enough (Acts 22:24). [source]
Locative case of the articular present passive participle of λεγω legō after επι epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.” The chief point Neuter singular of the adjective κεπαλαιος kephalaios (from κεπαλη kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary). Such an high priest As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 He is himself a better priest than Aaron In this resumé (κεπελαιον kephelaion) the author gives the pith (κεπαλαιον kephalaion) of his argument, curiously enough with both senses of κεπαλαιον kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) The better covenant, Hebrews 8:7-13. (2) The better sanctuary, Hebrews 9:1-12. [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
Present active indicative of Κυριος Καισαρ krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι ouk ērnēsō). First aorist middle second person singular of την πιστιν μου arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]