KJV: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
YLT: they were knowing him also that this it was who for a kindness was sitting at the Beautiful gate of the temple, and they were filled with wonder and amazement at what hath happened to him.
Darby: and they recognised him, that it was he who sat for alms at the Beautiful gate of the temple; and they were filled with wonder and amazement at what had happened to him.
ASV: and they took knowledge of him, that it was he that sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him.
| ἐπεγίνωσκον | They recognized |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐλεημοσύνην | alms |
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Parse: Noun, Accusative Feminine Singular Root: ἐλεημοσύνη Sense: mercy, pity. |
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| καθήμενος | sitting |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| ἐπὶ | at |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| Ὡραίᾳ | Beautiful |
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Parse: Adjective, Dative Feminine Singular Root: ὡραῖος Sense: blooming, beautiful (used of the human body). |
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| Πύλῃ | Gate |
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Parse: Noun, Dative Feminine Singular Root: πύλη Sense: a gate. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἱεροῦ | temple |
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Parse: Noun, Genitive Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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| ἐπλήσθησαν | they were filled |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: πίμπλημι Sense: to fill. |
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| θάμβους | with wonder |
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Parse: Noun, Genitive Neuter Singular Root: θάμβος Sense: to render immovable. |
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| ἐκστάσεως | amazement |
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Parse: Noun, Genitive Feminine Singular Root: ἔκστασις Sense: any casting down of a thing from its proper place or state, displacement. |
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| τῷ | that |
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Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| συμβεβηκότι | having happened |
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Parse: Verb, Perfect Participle Active, Dative Neuter Singular Root: συμβαίνω Sense: to walk with the feet near together. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Acts 3:10
Imperfect active, inchoative, began to perceive. [source]
Effective first aorist passive. At that which had happened (τωι συμβεβηκοτι tōi sumbebēkoti). Perfect active participle of συμβαινω sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” As he held Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Perfect active participle of συμβαινω sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” [source]
Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
The adjective Stoic It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). [source]
Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Or recognized. Rev., took knowledge. [source]
Used by Luke only. See on Luke 4:36. [source]
See on Mark 5:42; and compare Luke 5:26. [source]
Reverse Greek Commentary Search for Acts 3:10
Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι ,to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mark 16:8; Luke 5:26; Acts 3:10, of amazement, often coupled withfear. In Acts 10:10; Acts 11:5; Acts 22:17, it is used in the sense of our word ecstasy, and is rendered trance. [source]
Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32, John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων prōton humōn in John 15:18 means “before you” as if it were προτερον υμων proteron humōn John 1:30 repeats these words almost exactly. [source]
Or recognized. See on Acts 3:10. [source]
Wondering out of measure ( ἐκ ). Compare wonder (Acts 3:10). [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). [source]
Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
From ὥρα thetime of full bloom or development. Hence the radical idea of the word includes both blooming maturity and vigor. Appropriate here to the swift, vigorous feet. Plato (“Republic,” x. 601) distinguishes between faces that are beautiful ( καλῶν ) and blooming ( ὡραίων ) In Genesis 2:9(Sept.) of the trees of Eden. Compare Matthew 23:27; Acts 3:2, Acts 3:10. [source]