The Meaning of Acts 3:2 Explained

Acts 3:2

KJV: And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

YLT: and a certain man, being lame from the womb of his mother, was being carried, whom they were laying every day at the gate of the temple, called Beautiful, to ask a kindness from those entering into the temple,

Darby: and a certain man who was lame from his mother's womb was being carried, whom they placed every day at the gate of the temple called Beautiful, to ask alms of those who were going into the temple;

ASV: And a certain man that was lame from his mother's womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple;

KJV Reverse Interlinear

And  a certain  man  lame  from  his  mother's  womb  was carried,  whom  they laid  daily  at  the gate  of the temple  which  is called  Beautiful,  to ask  alms  of  them that entered  into  the temple; 

What does Acts 3:2 Mean?

Context Summary

Acts 3:1-10 - Uplifting Power
Peter and John differed greatly, in age, in gift, and in point of view. They had been rivals; now they walked together. It was at three in the afternoon that this incident took place. As they climbed the Temple steps, they must have spoken of the many times that the Master had walked at their side. But they realized, too, that He was still as near as ever; and so they became the means of linking this withered man to His glorious health-giving power. It was because Jesus went with them that the healed man was able to become the fourth of the group.
The gate was beautiful, but it could not heal. More is needed than beauty or art. We may have neither the silver of profound intellect, nor the golden speech of Chrysostom, but we must see that we have something to give to a paralyzed and perishing world. Let us so move among men as to lead them to expect that we have something to give, and then give them Jesus. The lame man needed strength, and this is the divine gift of the gospel. "It is the power of God unto salvation." The Savior makes us able to walk and leap in God's ways. [source]

Chapter Summary: Acts 3

1  Peter preaching to the people that came to see a lame man restored to his feet,
12  professes the cure to have been wrought by God, and his son Jesus;
13  withal reprehending them for crucifying Jesus;
17  which because they did it through ignorance,
18  and that thereby were fulfilled God's determinate counsel, and the Scriptures,
19  he exhorts them by repentance and faith to seek remission of their sins through Jesus

Greek Commentary for Acts 3:2

Was carried [εβασταζετο]
Imperfect passive, picturing the process as in Acts 2:1. [source]
Laid daily [ετιτουν κατ ημεραν]
Imperfect again describing their custom with this man. Beautiful (ωραιαν — Hōraian). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War Acts 2:5, Acts 2:3) as composed chiefly of Corinthian brass and very magnificent. [source]
Beautiful [ωραιαν]
This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War Acts 2:5, Acts 2:3) as composed chiefly of Corinthian brass and very magnificent. [source]
That was [ὑπάρχων]
Lit., being. See on James 2:15. [source]
Was carried [ἐβαστάζετο]
Imperfect: “was being carried as they were going up (Acts 3:1). [source]
They laid [ἐτίθουν]
Imperfect: “they were wont to lay.” [source]

Reverse Greek Commentary Search for Acts 3:2

Matthew 26:28 Testament [διαθήκης]
From διατίθημι , to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18). Covenant is the general Old Testament sense of the word (1 Kings 20:34; Isaiah 28:15; 1 Samuel 18:3); and so in the New Testament. Compare Mark 14:24; Luke 1:72; Luke 22:20; Acts 3:25; Acts 7:8. Bishop Lightfoot, on Galatians 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Hebrews 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Hebrews 9:15-17. Render here as Rev., covenant. [source]
Luke 11:9 Ask [αἰτεῖτε]
The word for the asking of an inferior (Acts 12:20; Acts 3:2); and hence of man from God (Matthew 7:7; James 1:5). Christ never uses the word of his own asking from the Father, but always ἐρωτῶ , as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God (John 11:22). [source]
Luke 1:54 Servant [παιδὸς]
Often child, son or daughter, but here servant, in allusion to Isaiah 41:8. Meyer truthfully says that the theocratic notion of sonship is never expressed by παῖς . See Rev., Acts 3:13, Acts 3:26; Acts 4:27, Acts 4:30. [source]
John 9:32 Since the world began [ἐκ τοῦ αἰῶνος]
The exact phrase only here in the New Testament. Ἁπ ' is found in Acts 3:21; Acts 15:18; ἀπὸ τῶν αἰώνων in Colossians 1:26. [source]
John 1:21 Art thou that prophet? []
Rev., “the prophet.” According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14. [source]
John 16:23 Ye shall ask me nothing [εμε ουκ ερωτησετε]
Either in the sense of question (original meaning of ερωταω — erōtaō) as in John 16:19, John 16:30 since he will be gone or in the sense of request or favours (like αιτεω — aiteō in this verse) as in John 14:16; Acts 3:2. In John 16:26 both αιτεω — aiteō and ερωταω — erōtaō occur in this sense. Either view makes sense here. If ye shall ask Third-class condition, αν — an like εαν — ean with first aorist active subjunctive of αιτεω — aiteō See note on John 14:26 for “in my name.” [source]
John 5:46 Ye would believe me [επιστευετε αν εμοι]
Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and αν — an in apodosis. This was a home-thrust, proving that they did not really believe Moses. For he wrote of me Deuteronomy 18:18. is quoted by Peter (Acts 3:22) as a prophecy of Christ and also by Stephen in Acts 7:37. See also John 3:14 about the brazen serpent and John 8:56 about Abraham foreseeing Christ‘s day. Jesus does here say that Moses wrote concerning him. [source]
John 6:14 Saw the sign which he did [ιδοντες α εποιησεν σημεια]
“Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης — alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
John 9:32 Since the world began [εκ του αιωνος]
Literally, “from the age,” “from of old.” Elsewhere in the N.T. we have απο του αιωνος — apo tou aiōnos or απ αιωνος — ap 'aiōnos (Luke 1:70; Acts 3:21; Acts 15:18) as is common in the lxx. Of a man born blind Perfect passive participle of γενναω — gennaō This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness. [source]
John 1:21 And they asked him [και ηρωτησαν αυτον]
Here the paratactic και — kai is like the transitional ουν — oun (then). What then? Argumentative ουν — oun like Paul‘s τι ουν — ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι — apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 9:2 Who did sin? [τις ημαρτεν]
Second aorist active indicative of αμαρτανω — hamartanō See Acts 3:2; Acts 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mark 8:23; Mark 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luke 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel 18:20) says: “The soul that sinneth it shall die” (individual responsibility for sin committed). There is something in heredity, but not everything. That he should be born blind Probably consecutive (or sub-final) use of ινα — hina with first aorist passive subjunctive of γενναω — gennaō f0). [source]
Acts 26:16 To make [προχειρίσασθαι]
Better, as Rev., appoint. See on Acts 3:20. [source]
Acts 22:14 Hath chosen [προεχειρίσατο]
See on Acts 3:20. Better, as Rev., appointed. [source]
Acts 13:10 Thou son of the devil [υιε διαβολου]
Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος — diabolos This use of son (υιος — huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). [source]
Acts 13:24 When John had first preached [προκηρυχαντος Ιωανου]
Literally, John heralding beforehand, as a herald before the king (Luke 3:3). Genitive absolute of first aorist active participle of προκηρυσσω — prokērussō old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in Acts 3:20. [source]
Acts 15:27 Who themselves also shall tell you the same things by word of mouth [και αυτους δια λογου απαγγελλοντας τα αυτα]
Literally, “they themselves also by speech announcing the same things.” The present participle, as here, sometimes is used like the future to express purpose as in Acts 3:26 ευλογουντα — eulogounta after απεστειλεν — apesteilen and so here απαγγελλοντας — apaggellontas after απεσταλκαμεν — apestalkamen (Robertson, Grammar, p. 1128). Judas and Silas are specifically endorsed (perfect active indicative of αποστελλω — apostellō) as bearers of the epistle who will also verbally confirm the contents of the letter. [source]
Acts 2:32 This Jesus [τουτον τον Ιησουν]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
Acts 22:14 Hath appointed thee [προεχειρισατο]
First aorist middle indicative of προχειριζω — procheirizō old verb to put forth into one‘s hands, to take into one‘s hands beforehand, to plan, propose, determine. In the N.T. only in Acts 3:20; Acts 22:14; Acts 26:16. Three infinitives after this verb of God‘s purpose about Paul: [source]
Acts 3:19 That so [οπως αν]
Final particle with αν — an and the aorist active subjunctive ελτωσιν — elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance). Seasons of refreshing (καιροι αναπσυχεως — kairoi anapsuxeōs). The word αναπσυχις — anapsuxis (from αναπσυχω — anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
Acts 7:37 Like unto me [ως εμε]
This same passage Peter quoted to the crowd in Solomon‘s Porch (Acts 3:22). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn. [source]
Acts 11:4 Expounded [εχετιτετο]
Imperfect middle of εκτιτημι — ektithēmi to set forth, old verb, but in the N.T. only in Acts (Acts 7:21; Acts 11:4; Acts 18:26; Acts 28:23), a deliberate and detailed narrative “in order” Old word for in succession. In the N.T. only in Luke 1:2; Luke 8:1; Acts 3:24; Acts 11:14; Acts 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Acts 11:5, Acts 11:6, Acts 11:15, Acts 11:16). “The case of Cornelius was a test case of primary importance” (Page), “the first great difficulty of the early Church.” Part of the story Luke gives three times (Acts 10:3-6, Acts 10:30-32; Acts 11:13.). See the discussion chapter 10 for details given here. [source]
Acts 13:10 All villainy [πασης ραιδιουργιας]
Late compound from ραιδιουργος — rhāidiourgos So levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word ραιδιουργημα — rhāidiourgēma occurs in Acts 18:14. With deadly accuracy Paul pictured this slick rascal. Thou son of the devil (υιε διαβολου — huie diabolou). Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος — diabolos This use of son (υιος — huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). Enemy of all righteousness Personal enemy to all justice, sums up all the rest. Note triple use of “all” An impatient rhetorical question, almost volitive in force (Robertson, Grammar, p. 874). Note διαστρεπων — ou not τας οδους του κυριου τας ευτειας — mē To pervert Present active participle describing the actual work of Elymas as a perverter or distorter (see Acts 13:8). More exactly, Wilt thou not cease perverting? The right ways of the Lord (tas hodous tou kuriou tas eutheias). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah 40:4; Isaiah 42:16; Luke 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord‘s straight ways crooked. Elymas has many successors. [source]
Acts 13:33 Unto our children [τοις τεκνοις ημων]
The MSS. vary greatly here about ημων — hēmōn (our), some have αυτων — autōn some αυτων ημιν — autōn hēmin Westcott and Hort consider these readings “a primitive error” for ημιν — hēmin (to us) taken with αναστησας Ιησουν — anastēsas Iēsoun (having for us raised up Jesus). This raising up (from ανιστημι — anistēmi set up) as in Acts 3:22; Acts 7:37 refers not to resurrection (Acts 13:34), but to the sending of Jesus (two raisings up). In the second psalm (εν τωι πσαλμωι τωι δευτερωι — en tōi psalmōi tōi deuterōi). Psalm 2:7. D has πρωτωι — prōtōi because the first psalm was often counted as merely introductory. [source]
Acts 13:46 It was necessary to you first [υμιν ην αναγκαιον πρωτον]
They had done their duty and had followed the command of Jesus (Acts 1:8). They use the very language of Peter in Acts 3:26 Ye thrust it from you (απωτειστε αυτον — apōtheisthe auton). Present middle (indirect, from yourselves) indicative of απωτεω — apōtheō to push from. Vigorous verb seen already in Acts 7:27, Acts 7:39 which see. Judge yourselves unworthy Present active indicative of the common verb κρινω — krinō to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. Lo, we turn to the Gentiles (ιδου στρεπομετα εις τα ετνη — idou strephometha eis ta ethnē). It is a crisis (ιδου — idou lo): “Lo, we turn ourselves to the Gentiles.” Probably also aoristic present, we now turn (Robertson, Grammar, pp. 864-70). Στρεπομετα — Strephometha is probably the direct middle (Robertson, Grammar, pp. 806-08) though the aorist passive εστραπην — estraphēn is so used also (Acts 7:39). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Romans 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel. [source]
Acts 3:13 His servant Jesus [τον παιδα Ιησουν]
This phrase occurs in Isaiah 42:1; Isaiah 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Exodus 3:6; Exodus 35:30. The lxx translated the Hebrew παις — ebhedh by παις τεου — pais the servant of Jehovah being a Messianic designation. But the phrase “servant of God” Paul terms himself Παις — doulos theou (Titus 1:1). υιος — Pais is just child (boy or girl), and it was also used of a slave (Matthew 8:6, Matthew 8:8, Matthew 8:13). But it is not here παις — huios (son) that Peter uses, but ον υμεις μεν παρεδωκατε — pais Luke quotes Peter as using it again in this Messianic sense in Acts 3:26; Acts 4:27, Acts 4:30. [source]
Acts 3:19 And turn again [και επιστρεπσατε]
Definitely turn to God in conduct as well as in mind. That your sins may be blotted out (προς το εχαλιπτηναι υμων τας αμαρτιας — pros to exaliphthēnai humōn tas hamartias). Articular infinitive (first aorist passive of εχαλειπω — exaleiphō to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Colossians 2:14) with the accusative of general reference and with προς — pros and the accusative to express purpose. That so Final particle with αν — an and the aorist active subjunctive ελτωσιν — elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance). Seasons of refreshing (καιροι αναπσυχεως — kairoi anapsuxeōs). The word αναπσυχις — anapsuxis (from αναπσυχω — anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
Acts 3:20 And that he may send the Christ who hath been appointed for you, even Jesus [και αποστειληι τον προκεχειρισμενον υμιν Χριστον Ιησουν]
First aorist active subjunctive with οπως αν — hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν — hopōs an and ινα αν — hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια — Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον — prokecheirisōmenon (perfect passive participle of προχειριζω — procheirizō from προχειρος — procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον — prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Romans 10:15 Beautiful [ὡραῖοι]
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]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
-DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
-DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
-DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

Romans 15:25 I go [πορευομαι]
Futuristic present as in John 14:2. Ministering unto the saints (διακονον τοις αγιοις — diakonon tois hagiois). Present active participle of purpose like ευλογουντα — eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4. [source]
Romans 15:25 Ministering unto the saints [διακονον τοις αγιοις]
Present active participle of purpose like ευλογουντα — eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4. [source]
Galatians 6:10 Unto them who are of the household of faith [πρὸς τοὺς οἰκείους τῆς πίστεως]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
Galatians 3:8 Would justify [δικαιοι]
Present active indicative, “does justify.” Preached the gospel beforehand (προευηγγελισατο — proeuēggelisato). First aorist middle indicative of προευαγγελιζομαι — proeuaggelizomai with augment on α — a though both προ — pro and ευ — eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη — panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι — pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω — eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). In thee “As their spiritual progenitor” (Lightfoot). [source]
Galatians 3:8 Preached the gospel beforehand [προευηγγελισατο]
First aorist middle indicative of προευαγγελιζομαι — proeuaggelizomai with augment on α — a though both προ — pro and ευ — eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη — panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι — pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω — eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). [source]
Ephesians 3:15 The whole family [πᾶσα πατριὰ]
Rev., more correctly, every family. Πατριά is, more properly, a group of families - all who claim a common πατήρ . father. Family, according to our usage of the term, would be οἶκος houseThe Israelites were divided into tribes ( φυλαί ), and then into πατπιαί, each deriving its descent from one of Jacob's grandsons; and these again into οἶκοι housesSo Joseph was both of the house ( οἴκου ) and family ( πατριᾶς ) of David. We find the phrase οἶκοι πατριῶν housesof the families, Exodus 12:3; Numbers 1:2. The word occurs only three times in the New Testament: here, Luke 2:4; Acts 3:25. In the last-named passage it is used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan. Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be reproduced in English, pater, patria. [source]
1 Thessalonians 1:9 Unto you [πρὸς]
The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Colossians 4:5; Hebrews 9:20. [source]
2 Timothy 1:16 For he oft refreshed me [οτι πολλακις με ανεπσυχεν]
First aorist active indicative of αναπσυχω — anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις — anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. [source]
2 Timothy 1:16 Unto the house of Onesiphorus [τωι Ονησιπορου οικωι]
The same phrase in 2 Timothy 4:19. Apparently Onesiphorus is now dead as is implied by the wish in 2 Timothy 1:18. For he oft refreshed me (οτι πολλακις με ανεπσυχεν — hoti pollakis me anepsuxen). First aorist active indicative of αναπσυχω — anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις — anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. Was not ashamed of my chain Passive deponent again (first aorist indicative) with accusative as in 2 Timothy 1:8. For αλυσιν — halusin (chain) see note on Ephesians 6:20. Note absence of augment in επαισχυντη — epaischunthē f0). [source]
Titus 3:5 Through the washing of regeneration [δια λουτρου παλινγενεσιας]
Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια — apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον — loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. [source]
Titus 3:5 According to his mercy he saved us [κατα το αυτου ελεος εσωσεν]
See Psalm 109:26; 1 Peter 1:3; Ephesians 2:4. Effective aorist active indicative of σωζω — sōzō Through the washing of regeneration (δια λουτρου παλινγενεσιας — dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια — apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον — loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit “And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις — anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
Hebrews 8:10 The covenant which I will make [ἡ διαθήκη ἣν δοαθήσομαι]
The noun and the verb are cognate - the arrangement which I will arrange. A covenant ( διαθήκη ) is something arranged ( διατίθεσθαι ) between two parties. See the same combination, Acts 3:25. [source]
Hebrews 9:16 There must also of necessity be the death of the testator [θάνατου ἀνάγκη φέρεσθαι τοῦ διαθεμένου]
Rend. it is necessary that the death of the institutor (of the covenant ) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι : “it is necessary that the death of the institutor take place ”; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατου φέρεσθαι is a very unusual and awkward expression. Additional Note on Hebrews 9:16Against the rendering testament for διαθήκη , and in favor of retaining covenant, are the following considerations: (a) The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is compared and contrasted with the Mosaic covenant (8:6-10:18). -DIVIDER-
-DIVIDER-
(b) The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial, violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in Hebrews 9:15. If διαθήκη signifies testament, θάνατον deathin Hebrews 9:16must mean natural death without bloodshed. -DIVIDER-
-DIVIDER-
(c) The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the κληρονομία was always associated in the Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalm 105:8-11. -DIVIDER-
-DIVIDER-
(d) In lxx, from which our writer habitually quotes, διαθήκη has universally the meaning of covenant. It occurs about 350 times, mostly representing בְּרִית, covenant. In the Apocryphal books it has the same sense, except in Exodus href="/desk/?q=ex+30:26&sr=1">Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1; Luke 1:72, Acts 3:25; Acts 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31, cit. Hebrews 8:8. For διατιθέσθαι of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16. -DIVIDER-
-DIVIDER-
(e) The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalm 1:5; Jeremiah 34:18. This is suggested also by the phrase כָּרַֽת בְּרִֽת, to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have ὅρκια τάμνειν tocut oaths, that is, to sacrifice a victim in attestation (Hom. Il. ii. 124; Od. xxiv. 483: Hdt. vii. 132). Similarly, σπονδὰς letus cut (make ) a league (Eurip. Hel. 1235): φίλια τέμνεσθαι tocement friendship by sacrificing a victim; lit. to cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus ). -DIVIDER-
-DIVIDER-
(f) If testament is the correct translation in Hebrews 9:16, Hebrews 9:17, the writer is fairly chargeable with a rhetorical blunder; for Hebrews 9:18ff. is plainly intended as a historical illustration of the propositions in Hebrews 9:16, Hebrews 9:17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, “A will is of no force until after the testator's death; therefore the first covenant was ratified with the blood of victims.sa180 [source]

Hebrews 3:5 For a testimony of those things which were to be spoken [εἰς μαρτύριον τῶν λαληθησομένων]
Ἐις forwith the whole preceding clause. Moses' faithful service in God's house was for a testimony, etc. The things which were to be spoken are the revelations afterward to be given in Christ. Others, however, explain of the things which Moses himself was afterward to speak to the people by God's command, referring to Numbers 12:8. According to this explanation, the fidelity hitherto exhibited by Moses ought to command respect for all that he might say in future. But (1) in the present connection that thought is insignificant. (2) It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people by God's command. (3) The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he. Comp. Deuteronomy 18:15, explained of Christ in Acts 3:22, Acts 3:23. [source]
2 Peter 3:4 Where is the promise of his coming? [που εστιν η επαγγελια της παρουσιας αυτου]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια — parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
Revelation 20:5 Lived not until the thousand years should be finished [ουκ εζησαν αχρι τελεστηι τα χιλια ετη]
See Revelation 20:4 for the items here. “To infer from this statement, as many expositors have done, that the εζησαν — ezēsan of Revelation 20:4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative” (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.This is the first resurrection (αυτη η αναστασις η πρωτη — hautē hē anastasis hē prōtē). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια — palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις — apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Revelation 20:5 This is the first resurrection [αυτη η αναστασις η πρωτη]
Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια — palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις — apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]

What do the individual words in Acts 3:2 mean?

And a certain man lame from womb of mother of him being was being carried whom they placed every day at the gate of the temple - called Beautiful - to ask for alms from those who were going into the temple
καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο ὃν ἐτίθουν καθ’ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν

τις  a  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἀνὴρ  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
χωλὸς  lame 
Parse: Adjective, Nominative Masculine Singular
Root: χωλός  
Sense: lame.
κοιλίας  womb 
Parse: Noun, Genitive Feminine Singular
Root: κοιλία  
Sense: the whole belly, the entire cavity.
μητρὸς  of  mother 
Parse: Noun, Genitive Feminine Singular
Root: μήτηρ  
Sense: a mother.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὑπάρχων  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ὑπάρχω  
Sense: to begin below, to make a beginning.
ἐβαστάζετο  was  being  carried 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: βαστάζω  
Sense: to take up with the hands.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἐτίθουν  they  placed 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: τίθημι  
Sense: to set, put, place.
καθ’  every 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ἡμέραν  day 
Parse: Noun, Accusative Feminine Singular
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.
πρὸς  at 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
θύραν  gate 
Parse: Noun, Accusative Feminine Singular
Root: θύρα  
Sense: a door.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ἱεροῦ  temple 
Parse: Noun, Genitive Neuter Singular
Root: ἱερόν  
Sense: a sacred place, temple.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
λεγομένην  called 
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Ὡραίαν  Beautiful 
Parse: Adjective, Accusative Feminine Singular
Root: ὡραῖος  
Sense: blooming, beautiful (used of the human body).
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
αἰτεῖν  to  ask  for 
Parse: Verb, Present Infinitive Active
Root: αἰτέω  
Sense: to ask, beg, call for, crave, desire, require.
ἐλεημοσύνην  alms 
Parse: Noun, Accusative Feminine Singular
Root: ἐλεημοσύνη  
Sense: mercy, pity.
τῶν  those  who 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
εἰσπορευομένων  were  going 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural
Root: εἰσπορεύομαι  
Sense: to go into, enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἱερόν  temple 
Parse: Noun, Accusative Neuter Singular
Root: ἱερόν  
Sense: a sacred place, temple.