KJV: And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
YLT: And as they are speaking unto the people, there came to them the priests, and the magistrate of the temple, and the Sadducees --
Darby: And as they were speaking to the people, the priests and captain of the temple and the Sadducees came upon them,
ASV: And as they spake unto the people, the priests and the captain of the temple and the Sadducees came upon them,
| Λαλούντων | Speaking |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| ἐπέστησαν | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐφίστημι Sense: to place at, place upon, place over. |
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| αὐτοῖς | upon them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἱερεῖς | priests |
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Parse: Noun, Nominative Masculine Plural Root: ἱερεύς Sense: a priest, one who offers sacrifices and in general in busied with sacred rites. |
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| στρατηγὸς | captain |
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Parse: Noun, Nominative Masculine Singular Root: στρατηγός Sense: the commander of an army. |
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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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| Σαδδουκαῖοι | Sadducees |
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Parse: Noun, Nominative Masculine Plural Root: Σαδδουκαῖος Sense: a religious party at the time of Christ among the Jews, who denied that the oral law was a revelation of God to the Israelites, and who deemed the written law alone to be obligatory on the nation, as the divine authority. They denied the following doctrines:. |
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Greek Commentary for Acts 4:1
Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain Josephus names this captain of the temple police next to the high priest (War. VI. 5, 3). [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]
It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the temple-police were entrusted, under the command of an official known in the New Testament as “the captain of the temple,” but in Jewish writings chiefly as “the man of the temple mount.” Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome. [source]
Or stood by them, suddenly. Compare Luke 24:4; Acts 22:20; Acts 23:11. Of dreams orvisions, to appear to. [source]
Reverse Greek Commentary Search for Acts 4:1
Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luke 13:14; Acts 4:14, etc.). See on Matthew 8:7, and compare ἰαομαι , to heal, in Luke 5:17. [source]
The leaders of the temple-guards Compare Acts 4:1. [source]
Expressing intense desire. Compare John 3:29, rejoiceth with joy; Acts 4:17, threaten with threatening. [source]
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
First aorist passive subjunctive with μη mē ingressive aorist, do not become afraid of, with απο apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Leaders of the temple guards (Acts 4:1), the full title, “captains of the temple,” occurs in Luke 22:52.How he might deliver him unto them (το πως αυτοις παραδωι αυτον to pōs autois paradōi auton). The same construction as in Luke 22:2, the article το to with the indirect question and deliberative subjunctive second aorist active (παραδωι paradōi). [source]
A Hebraism common in the lxx. Associative instrumental case of substantive and first aorist active indicative of same like a cognate accusative. Peculiar to Luke is all this verse. See this idiom in John 3:29; Acts 4:17. [source]
The ye is emphatic ( ὑμεῖς ) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, “Wonder is the feeling of a philosopher, and philosophy begins in wonder” (“Theaetetus,” 105); and Clement of Alexandria, cited by Westcott, “He that wonders shall reign, and he that reigns shall rest.” Compare Acts 4:13. [source]
Rev., better, that darkness overtake you not. On overtake see on taketh, Mark 9:18; and see on perceived, Acts 4:13. [source]
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
Picturesque imperfect active of ταυμαζω thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα Grammata old word from γραπω graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω manthanō with μη mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
The Pharisees had a scorn for the οχλος amhaaretz or “people of the earth” (cf. our “clod-hoppers”) as is seen in rabbinic literature. It was some of the ο μη γινοσκων ochlos (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (John 7:12, John 7:28.). Which knoweth not the law Present active articular participle of μη ginōskō with αγραμματοι και ιδιωται mē usual negative of the participle in the Koiné. “No brutish man is sin-fearing, nor is one of the people of the earth pious” (Aboth, II. 6). See the amazement of the Sanhedrin at Peter and John in Acts 4:13 as “unlettered and private men” No wonder the common people The rabbis scouted and scorned them. Are accursed Construction according to sense (plural verb and adjective with collective singular Επαρατοι ochlos). επαραομαι Eparatoi is old verbal adjective from eparaomai to call down curses upon, here only in the N.T. [source]
The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke 2:19; and see on Luke 14:31; and compare Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. [source]
Better, as Rev., stood by. See on Acts 4:1; and compare Luke 2:9. [source]
See on Acts 4:13. [source]
Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Imperfect active, was listening to Paul speaking Either at the gate or in the market place (Acts 17:17) Paul was preaching to such as would listen or could understand his Greek (Koiné). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Acts 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was “no mendicant pretender,” for his history was known from his birth. Fastening his eyes upon him (ατενισας αυτωι atenisas autōi). Just as in Acts 13:9 of Paul and Acts 1:10 which see. Paul saw a new hope in the man‘s eyes and face. He had faith Present active indicative retained in indirect discourse. To be made whole (του σωτηναι tou sōthēnai). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω sōzō to make sound and also to save. Here clearly to make whole or well as in Luke 7:50 (cf. Acts 3:16; Acts 4:10). [source]
Periphrastic imperfect active indicative. Usually κατοικεω katoikeō means residence in a place (Acts 4:16; Acts 7:24; Acts 9:22, Acts 9:32) as in Acts 2:14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Acts 2:9 of those who dwell in Mesopotamia, etc. [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
Second aorist middle of καταλαμβανω katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34. [source]
The healing power is in that name (Page) and Peter says so. Cf. Luke 9:49; Luke 10:17; Acts 4:7, Acts 4:10; Acts 19:27; Acts 16:18. [source]
Imperfect active of συνβαλλω sunballō old verb, in the N.T. only by Luke, to bring or put together in one‘s mind (Luke 2:19), to meet together (Acts 20:14), to bring together aid (Acts 18:27), to confer or converse or dispute as here and already Acts 4:15 which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men‘s thought inward Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 b.c.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 b.c.) taught in the Στοα Stoa (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. “Eat and drink for tomorrow we die,” they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. “In Epicureanism, it was man‘s sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect” (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. [source]
Hortatory aorist middle subjunctive of απειλεω apeileō old verb (note middle voice). In the N.T. only here and 1 Peter 2:23. That they speak henceforth to no man in this name (μηκετι λαλειν επι τωι ονοματι τουτωι μηδενι αντρωπων mēketi lalein epi tōi onomati toutōi mēdeni anthrōpōn). Indirect command with the infinitive and double negative (μηκετι μηδενι mēketiουτος mēdeni). They will not say “Jesus,” but make a slur at “this name,” contemptuous use of houtos though they apparently do mention the name “Jesus” in Acts 4:18. [source]
Indirect command with the infinitive and double negative They will not say “Jesus,” but make a slur at “this name,” contemptuous use of houtos though they apparently do mention the name “Jesus” in Acts 4:18. [source]
It was on this issue that the Sadducees had arrested them (Acts 4:1-3). [source]
Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η hē being the article, not the relative. αιρεσις Hairesis means a choosing, from αιρεομαι haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began. [source]
Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luke 22:15). Somewhat like the cognate accusative. The command referred to occurs in Acts 4:17, Acts 4:18 and the refusal of Peter and John in Acts 4:20. [source]
The Sanhedrin repeated the prohibition of Acts 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a “draw” with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
Vain things ( μάταια ) was the Jews' name for idols. Compare Acts 4:15. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. “The understanding was reduced to work in vacuo. It rendered itself in a way futile ” (Godet). [source]
old word from μακαριζω makarizō to pronounce blessed (Luke 1:48), felicitation, congratulation, in N.T. only here, Romans 4:9; Acts 4:15. [source]
See on perceived, Acts 4:13, and see on taketh, Mark 9:18; see on John 1:5. Compare attained ( ἔφθασεν , Romans 9:31). Rev., arrive at. See on Matthew 12:28. The meaning is substantially the same, only the imagery in the two words differs; the former being that of laying hold of a prize, and the latter of arriving at a goal. The latter is appropriate to following after, and is carried out in stumbling (Romans 9:32). [source]
Lit., lay hold of. Rev., attain. See on comprehended, John 1:5; see on come upon you, John 12:35; and see on perceived, Acts 4:13. Compare Philemon 3:12. [source]
Not a special part of the room, but the position of the ιδιωτου idiōtou (from ιδιος idios one‘s own), common from Herodotus for private person (Acts 4:13), unskilled (2 Corinthians 11:6), uninitiated (unlearned) in the gift of tongues as here and 1 Corinthians 14:23. At thy giving of thanks (επι τηι σηι ευχαριστιαι epi tēi sēi eucharistiāi). Just the prayer, not the Eucharist or the Lord‘s Supper, as is plain from 1 Corinthians 14:17. [source]
Only once outside of the Corinthian Epistles: Acts 4:13(see note). In the Septuagint it does not occur, but its kindred words are limited to the sense of private, personal. Trench (“Synonyms”) illustrates the fact that in classical Greek there lies habitually in the word “a negative of the particular skill, knowledge, profession, or standing, over against which it is antithetically set; and not of any other except that alone.” As over against the physician, for instance, he is ἰδιώτης in being unskilled in medicine. This is plainly the case here - the man who is unlearned as respects the gift of tongues. From the original meaning of a private individual, the word came to denote one who was unfit for public life, and therefore uneducated, and finally, one whose mental powers were deficient. Hence our idiot. Idiot, however, in earlier English, was used in the milder sense of an uneducated person. Thus “Christ was received of idiots, of the vulgar people, and of the simpler sort” (Blount). “What, wenest thou make an idiot of our dame?” (Chaucer, 5893). “This plain and idiotical style of Scripture.” “Pictures are the scripture of idiots and simple persons” (Jeremy Taylor). [source]
This is the obvious meaning of ετερον heteron in distinction from αλλον allon as seen in Acts 4:12; Galatians 1:6. But this distinction in nature or kind is not always to be insisted on. A different gospel (ευαγγελιον ετερον euaggelion heteron). Similar use of ετερον heteron Ye do well to bear with him Ironical turn again. “Well do you hold yourselves back from him” (the coming one, whoever he is). Some MSS. have the imperfect ανειχεστε aneichesthe (did bear with). [source]
Locative case with ιδιωτης idiōtēs for which word see note on Acts 4:13; note on 1 Corinthians 14:16, note on 1 Corinthians 14:23, and 1 Corinthians 14:24. The Greeks regarded a man as ιδιωτης idiōtēs who just attended to his own affairs (τα ιδια ta idia) and took no part in public life. Paul admits that he is not a professional orator (cf. 2 Corinthians 10:10), but denies that he is unskilled in knowledge (αλλ ου τηι γνωσει all' ou tēi gnōsei). [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
See Luke 21:34, Luke 21:36. Often in N.T. of a person coming suddenly upon another; as Luke 2:9; Luke 24:4; Acts 4:1; Acts 12:7. [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
Lit. will have pasturage, and so grow. Νομὴ πυρός aspreading of fire: a sore is said νομὴν ποιεῖσθαι tospread. Comp. Acts 4:17, διανεμηθῇ spreadof the influence of the miracle of Peter, from the same root, νέμειν todistribute or divide; often of herdsmen, to pasture. Νομὴ only here and John 10:9 [source]
Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
Lit., he prayed with prayer. See a similar mode of expression, Luke href="/desk/?q=lu+22:15&sr=1">Luke 22:15; John 3:29; Acts 4:17. The addition of the cognate noun gives intenseness to the verb. [source]
Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11, and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter ( Πέτρος )so that it is not necessary to infer that Peter was thinking of his own new name. [source]
Imperfect again (repeated acts) of απειλεω apeileō old compound (from απειλη apeilē threat, Acts 9:1), in N.T. only here and Acts 4:17. [source]
Dative present active participle again of απιστεω apisteō opposite of πιστευω pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον kephalēn gōnias =οι οικοδομουντες akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
Imperfect active (for repeated incidents) of αντιλοιδορεω antiloidoreō late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan‘s Vocabulary), here only in N.T. Idiomatic use of αντι anti (in turn, return, back).Threatened not (ουκ ηπειλει ouk ēpeilei). Imperfect again (repeated acts) of απειλεω apeileō old compound (from απειλη apeilē threat, Acts 9:1), in N.T. only here and Acts 4:17.But committed himself Imperfect active again (kept on committing himself) of παραδιδωμι paradidōmi to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον heauton), for Jesus uses this very idea in Luke 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (τωι κρινοντι δικαιως tōi krinonti dikaiōs dative of present active articular participle of κρινω krinō). [source]
First aorist middle participle of πτεγγομαι phtheggomai old verb, to utter a sound, in N.T. only here, 2 Peter 2:18, Acts 4:18.Stayed (εκωλυσεν ekōlusen). First aorist active indicative of κωλυω kōluō to hinder.Madness Only known example of this word instead of the usual παραπροσυνη paraphrosunē or παραπρονησις paraphronēsis It is being beside one‘s wits. [source]
Objective genitive of παρανομια paranomia old word (from παρανομος paranomos lawbreaker), here only in N.T.A dumb ass (υποζυγιον απωνον hupozugion aphōnon). Dumb is without voice, old word for idols and beasts. The adjective υποζυγιος hupozugios (υπο ζυγον ον hupo zugon on) “being under a yoke,” is applied to the ass as the common beast of burden (papyri, Deissmann, Bible Studies, p. 160), in N.T. only here and Matthew 21:5.Spake First aorist middle participle of πτεγγομαι phtheggomai old verb, to utter a sound, in N.T. only here, 2 Peter 2:18, Acts 4:18.Stayed (εκωλυσεν ekōlusen). First aorist active indicative of κωλυω kōluō to hinder.Madness Only known example of this word instead of the usual παραπροσυνη paraphrosunē or παραπρονησις paraphronēsis It is being beside one‘s wits. [source]
Or, more literally, have come to know. John does not use the compound forms ἐπιγινώσκειν and ἐπίγνωσις (see on Matthew 7:16. See Luke 1:4; Acts 4:13; Romans 1:28; Ephesians 1:17, etc.), nor the kindred word γνῶσις knowledge(Luke 1:77; Romans 2:20, etc.). [source]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι tōi theōi dative case) and to the Lamb (τωι αρνιωι tōi arniōi dative also). Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]