KJV: And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.
YLT: and in every synagogue, often punishing them, I was constraining them to speak evil, being also exceedingly mad against them, I was also persecuting them even unto strange cities.
Darby: And often punishing them in all the synagogues, I compelled them to blaspheme. And, being exceedingly furious against them, I persecuted them even to cities out of our own land.
ASV: And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
συναγωγὰς | synagogues |
Parse: Noun, Accusative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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πολλάκις | often |
Parse: Adverb Root: πολλάκις Sense: often, frequently. |
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τιμωρῶν | punishing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: τιμωρέω Sense: to be a guardian or avenger of honour. |
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ἠνάγκαζον | I was compelling [them] |
Parse: Verb, Imperfect Indicative Active, 1st Person Singular Root: ἀναγκάζω Sense: to necessitate, compel, drive to, constrain. |
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βλασφημεῖν | to blaspheme |
Parse: Verb, Present Infinitive Active Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
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περισσῶς | Exceedingly |
Parse: Adverb Root: περισσῶς Sense: beyond measure, extraordinary. |
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ἐμμαινόμενος | being furious |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἐμμαίνομαι Sense: to rage against one. |
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αὐτοῖς | against them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐδίωκον | I kept persecuting [them] |
Parse: Verb, Imperfect Indicative Active, 1st Person Singular Root: διώκω Sense: to make to run or flee, put to flight, drive away. |
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ἕως | as far as |
Parse: Preposition Root: ἕως Sense: till, until. |
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καὶ | even |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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τὰς | - |
Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἔξω | foreign |
Parse: Adverb Root: ἔξω Sense: without, out of doors. |
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πόλεις | cities |
Parse: Noun, Accusative Feminine Plural Root: πόλις Sense: a city. |
Greek Commentary for Acts 26:11
Old word τιμωρεω timōreō originally to render help, to succor In N.T. only here and Acts 22:5. [source]
Conative imperfect active of αναγκαζω anagkazō old verb from αναγκη anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many “unto death” (Acts 22:4). I persecuted (εδιωκον ediōkon). Imperfect active again, repeated attempts. The old verb διωκω diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Even unto foreign cities We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
Imperfect active again, repeated attempts. The old verb διωκω diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. [source]
We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
Reverse Greek Commentary Search for Acts 26:11
Compare constrained, Matthew 14:22; Acts 26:11; Galatians 6:12. Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord. [source]
First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12. [source]
is fenced in places from πρασσω phrassō to fence in (Romans 3:19).Compel (αναγκασον anagkason). First aorist active imperative of αναγκαζω anagkazō from αναγκη anagkē (Luke 14:18). By persuasion of course. There is no thought of compulsory salvation. “Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord” (Vincent). As examples of such “constraint” in this verb, see note on Matthew 14:22; Acts 26:11; Galatians 6:12.That my house may be filled First aorist passive subjunctive of γεμιζω gemizō to fill full, old verb from γεμω gemō to be full. Effective aorist. Subjunctive with ινα hina in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25). Bengel says: Nec natura nec gratia patitur vacuum. [source]
Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
All the eldership or the Sanhedrin (Acts 4:5) of which Paul was probably then a member (Acts 26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). From whom (παρ ων par' hōn). The high priest and the Sanhedrin. Letters unto the brethren Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην eporeuomēn). Imperfect middle indicative of πορευομαι poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Paul still can tactfully call the Jews his “brothers” as he did in Romans 9:3. There is no bitterness in his heart. Journeyed (επορευομην eporeuomēn). Imperfect middle indicative of πορευομαι poreuomai and a vivid reality to Paul still as he was going on towards Damascus. To bring also Future active participle of αγω agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
Future active participle of αγω agō to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118). Them which were there (τους εκεισε οντας tous ekeise ontas). Constructio praegnans. The usual word would be εκει ekei (there), not εκεισε ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548). In bonds Perfect passive participle of δεω deō predicate position, “bound.” For to be punished (ινα τιμωρητωσιν hina timōrēthōsin). First aorist passive subjunctive of τιμωρεω timōreō old verb to avenge, to take vengeance on. In the N.T. only here, and Acts 26:11. Pure final clause with ινα hina He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire. [source]
“I was compelled,” first aorist passive indicative of αναγκαζω anagkazō the very word used of Paul‘s efforts to get the Christians to blaspheme (Acts 26:11) which see. Paul was compelled to appeal to Caesar (See note on Acts 25:11, and note on Acts 25:12 for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. Not that I had aught to accuse my nation of (ουχ ως του ετνους μου εχων τι κατηγορειν ouch hōs tou ethnous mou echōn ti katēgorein). This use of ως hōs with a participle (εχων echōn) is common in Greek for the alleged reason. The genitive case with the infinitive κατηγορειν katēgorein is regular. Paul says ετνος ethnos instead of λαος laos as in Acts 24:17; Acts 26:4. [source]
Present active participle of old and common verb. Not “breathing out,” but “breathing in” (inhaling) as in Aeschylus and Plato or “breathing on” (from Homer on). The partitive genitive of απειλης apeilēs and πονου phonou means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that “Benjamin shall ravin as a wolf” (Genesis 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (Acts 8:1) and now he revelled in the slaughter of the saints both men and women. In Acts 26:11 Luke quotes Paul as saying that he was “exceedingly mad against them.” [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. [source]
Either sphere or instrumentality. No great distinction here between λαλεω laleō (utter sounds) and λεγω legō (to say). Jesus is anathema (ανατεμα Ιησους anathema Iēsous). On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ Kurios Caesar and how each time he replied Κυριος Ιησους Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
On distinction between ανατεμα anathema (curse) and ανατημα anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους Anathema Iēsous (Acts 26:11). [source]
Genitive case with ην axios (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and 1 Timothy 4:9. Chief (ειμι prōtos). Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” (elachistos tōn apostolōn). In Ephesians 3:8 he refers to himself as “the less than the least of all saints” (tōi elachistoterōi pantōn hagiōn). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
Not ελαχιστος των αποστολων ēn (I was), but τωι ελαχιστοτερωι παντων αγιων eimi (I am). “It is not easy to think of any one but St. Paul as penning these words” (White). In 1 Corinthians 15:9 he had called himself “the least of the apostles” In Ephesians 3:8 he refers to himself as “the less than the least of all saints” On occasion Paul would defend himself as on a par with the twelve apostles (Galatians 2:6-10) and superior to the Judaizers (2 Corinthians 11:5.; 2 Corinthians 12:11). It is not mock humility here, but sincere appreciation of the sins of his life (cf. Romans 7:24) as a persecutor of the church of God (Galatians 1:13), of men and even women (Acts 22:4.; Acts 26:11). He had sad memories of those days. [source]
“The beautiful name.”By the which ye were called (το επικλητεν επ υμας to epiklēthen eph' humās). “The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]
“The one called upon you” (first aorist passive articular participle of επικαλεω epikaleō to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14, 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17. [source]