The Meaning of Acts 6:1 Explained

Acts 6:1

KJV: And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

YLT: And in these days, the disciples multiplying, there came a murmuring of the Hellenists at the Hebrews, because their widows were being overlooked in the daily ministration,

Darby: But in those days, the disciples multiplying in number, there arose a murmuring of the Hellenists against the Hebrews because their widows were overlooked in the daily ministration.

ASV: Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration.

KJV Reverse Interlinear

And  in  those  days,  when the number  of the disciples  was multiplied,  there arose  a murmuring  of the Grecians  against  the Hebrews,  because  their  widows  were neglected  in  the daily  ministration. 

What does Acts 6:1 Mean?

Study Notes

Grecians
Hellenists, i.e. Grecian Jews.

Verse Meaning

The number of the disciples of Jesus continued to grow. This is the first mention of the word "disciple" in Acts where it occurs28 times. The word appears about238 times in the Gospels but nowhere else in the New Testament. This is probably because when Jesus was present, or had just departed to heaven, the New Testament writers referred to His followers in relationship to Him. Afterward they identified them in relation to one another and society. [1]
Two types of Jews made up the Jerusalem church. Some were native "Hebrews" who had lived primarily in Palestine, spoke Aramaic predominantly but also Greek, and used the Hebrew Scriptures. The others were "Hellenists" who originally lived outside Palestine (Jews of the Diaspora) but were now living in Palestine. Many of these Jews returned to Palestine to end their days in their ancestral homeland. They spoke Greek primarily, as well as the language of the area where they had lived, and they used the Septuagint translation of the Old Testament. The Apostle Paul classed himself among the Hebrews ( 2 Corinthians 11:22; cf. Philippians 3:5) though he grew up outside Palestine. The basic difference between the Hebrews and Hellenists, therefore, appears to have been linguistic. [2] Those who could speak a Semitic language were Hebrews , and those who could not were Hellenists. [3] Within Judaism frequent tensions between these two groups arose, and this cultural problem carried over into the church. The Hebrews observed the Mosaic Law much more strictly than their Hellenistic brethren. Conversely the Hellenists typically regarded the Hebrews as quite narrow-minded and self-centered.
The Hebrews and the Hellenists had their own synagogues in Jerusalem. [4] But when they became Christians they came together in one fellowship. As the church grew, some of the Christians believed that the church leaders were discriminating against the Hellenists unfairly (cf. Ephesians 4:31; Hebrews 12:15). The conflict arose over the distribution of food to church widows (cf. Acts 2:44-45; Acts 4:32 to Acts 5:11). Care of widows and the needy was a priority in Judaism ( Exodus 22:22; Deuteronomy 10:18; et al.). The Jews provided for their widows weekly in the synagogues along with the poor. [5]
"It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life." [6]

Context Summary

Acts 6:1-15 - Meeting Murmuring Within And Persecution Without
The Grecians here mentioned were Jews who had lived abroad and spoke Greek. There were as yet no Gentiles in the Church. It was regarded as an annex to Judaism, and people had to become Jews before they were admitted to its privileges.
What a glimpse is here afforded of the simplicity and fervor of the primitive Church! The daily ministration of relief; the choice of godly men to attend to secular details; the prime importance of prayer and the ministry of the Word; the recognition by the Apostles of the rights of the people-all is so spiritual and so worthy of the era of the Holy Spirit. Alas, that so fair a dawn should ever have been overcast!
The Church must dedicate to God those whom she has chosen under the guidance of His Spirit. Stephen on the one hand, and Saul on the other, were the leaders of their respective parties. We see traces of the latter in the references to them of Cilicia, Acts 6:9. Stephen's enemies prevailed over him by brute force, but he was conqueror through the blood of the Lamb and the word of his testimony. [source]

Chapter Summary: Acts 6

1  The apostles, desirous to have the poor cared for,
2  as also careful themselves to dispense the word of God, the food of the soul,
3  recommend,
5  and with the church's consent ordain seven chosen men to the office of deaconship
7  The word of God prevails,
8  Stephen, full of faith and the Holy Spirit, confuting those with whom he disputed,
12  is brought before the council,
13  and falsely accused of blasphemy against the law and the temple

Greek Commentary for Acts 6:1

When the number of the disciples was multiplying [πλητυνοντων των ματητων]
Genitive absolute of πλητυνω — plēthunō old verb from πλητος — plēthos fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. [source]
A murmuring of the Grecian Jews [γογγυσμος των ελληνιστων]
Late onomatopoetic word (lxx) from the late verb γογγυζω — gogguzō to mutter, to murmur. The substantive occurs also in John 7:12; Philemon 2:14; 1 Peter 4:9. It is the secret grumblings that buzz away till they are heard. These “Grecian Jews” or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. Against the Hebrews (προς τους Εβραιους — pros tous Ebraious). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. Were neglected Imperfect passive of παρατεωρεω — paratheōreō old verb, to examine things placed beside The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom. [source]
Against the Hebrews [προς τους Εβραιους]
The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. [source]
Were neglected [παρετεωρουντο]
Imperfect passive of παρατεωρεω — paratheōreō old verb, to examine things placed beside The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom. [source]
And [δέ]
Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter. [source]
Was multiplied [πληθυνόντων]
Lit., “when the disciples were multiplying;” the present participle indicating something in progress. [source]
A murmuring [γογγυσμὸς]
See on the kindred word murmurers, Judges 1:16. [source]
Grecians [Ἑλληνιστῶν]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Hebrews []
Hebrew is the proper antithesis to Hellenist. A man was Ἰοουδαῖος ,a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers. He might speak Greek and be a Hellenist. He was Ἑβραῖος , a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i.e., a Hebrew and of Hebrew parents (Philemon 3:5; compare 2 Corinthians 11:22). [source]
Were neglected [παρεθεωροῦντο]
Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual. [source]
Daily [καθημερινῇ]
Only here in New Testament. [source]
Ministration [διακονίᾳ]
Or service. See on minister, Matthew 20:26. The reference is to the distribution of provision. [source]

Reverse Greek Commentary Search for Acts 6:1

Matthew 24:12 Shall abound [πληθυνθῆναι]
Lit., shall be multiplied. See Acts 6:1, Acts 6:7; Acts 7:17; Acts 9:31; Hebrews 6:14. [source]
Luke 8:29 It had seized [συνηρπάκει]
Used by Luke only. See Acts 6:12; Acts 27:15. The verb literally means to snatch and carry away with ( σύν )He was kept bound ( ἐδεσμεύετο φυλασσόμενος )Lit., he was bound, being guarded. Rev., was kept under guard and bound. The A. V. does not sufficiently bring out the vigilance with which he was attended. [source]
Luke 8:29 It had seized [συνηρπακει]
Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15). [source]
Luke 8:29 Often times [πολλοις χρονοις]
Or “for a long time” like χρονωι πολλωι — chronōi pollōi of Luke 8:27 (see Robertson, Grammar, p. 537, for the plural here).It had seized (συνηρπακει — sunērpakei). Past perfect active of συναρπαζω — sunarpazō to lay hold by force. An old verb, but only in Luke in the N.T. (Luke 8:29; Acts 6:12; Acts 19:29; Acts 27:15).Was kept under guard Imperfect passive of δεσμευω — desmeuō to put in chains, from δεσμος — desmos bond, and that from δεω — deō to bind. Old, but rather rare verb. Only here and Acts 22:4 in this sense. In Matthew 23:4 it means to bind together. Some MSS. read δεσμεω — desmeō in Luke 8:29.Breaking the bands asunder (διαρησσων τα δεσμα — diarēssōn ta desma). Old verb, the preposition δια — dia (in two) intensifying the meaning of the simple verb ρησσω — rēssō or ρηγνυμι — rēgnumi to rend.Was driven Imperfect passive of ελαυνω — elaunō to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident. [source]
John 7:35 The Gentiles [Ἕλληνας]
Literally, the Greeks. So Rev. See on Acts 6:1. [source]
John 12:20 Greeks [Ἕλληνες]
Gentiles, not Hellenists. See on Acts 6:1. Jesus comes into contact with the Gentile world at His birth (the Magi) and at the close of His ministry. [source]
John 11:48 Place and nation [τὸν τόπον καὶ τὸ ἔθνος]
Place, the temple and city (Acts 6:13; Acts 21:28; Matthew 24:15). Nation, the civil organization. See on 1 Peter 2:9; see on Luke 2:32. In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power. [source]
John 11:17 Found [ευρεν]
Second aorist active indicative of ευρισκω — heuriskō That he had been in the tomb four days already Literally, “him (accusative object of ευρεν — heuren) having already four days in the tomb.” See John 5:5 for the same idiom In Jewish custom burial took place on the day of death (Acts 6:6, Acts 6:10). [source]
John 12:20 Certain Greeks [ελληνες τινες]
Real Greeks, not Greek-speaking Jews (Hellenists, Acts 6:1), but Greeks like those in Antioch (Acts 11:20, correct text προς τους ελληνας — pros tous Hellēnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts 17:4). To worship at the feast Purpose clause with ινα — hina and the first aorist active subjunctive of προσκυνεω — proskuneō old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry. [source]
John 16:2 They shall put you out of the synagogues [αποσυναγωγους ποιησουσιν υμας]
“They will make you outcasts from the synagogues.” Predicate accusative of the compound adjective αποσυναγωγος — aposunagōgos for which see John 9:22; John 12:42. Yea Use of αλλα — alla as coordinating conjunction, not adversative. That Shall think First aorist active subjunctive of δοκεω — dokeō “So blind will he be” (Bernard). That he offereth service unto God Infinitive (present active) indirect discourse after δοχηι — doxēi For the phrase see Hebrews 6:1.; Hebrews 8:3.; Hebrews 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. [source]
John 7:12 Much murmuring [γογγυσμος πολυς]
This Ionic onomatopoetic word is from γογγυζω — gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος — dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος — planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Acts 9:29 Grecians []
Rev., correctly, Grecian Jews. See on Acts 6:1. [source]
Acts 7:55 Looked up steadfastly []
Compare Acts 1:10; Acts 3:4, Acts 3:12; Acts 6:15; and see on Luke 4:20. [source]
Acts 21:28 Greeks []
See on Acts 6:1. [source]
Acts 21:28 This place []
The temple. Compare the charge against Stephen, Acts 6:13. [source]
Acts 11:20 The Greeks [Ἕλληνας]
Some, however, read Ἑλληνιστὰς , the Grecian Jews. See on Acts 6:1. The express object of the narrative has been to describe the admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A. V. and Rev., though the other reading has the stronger MS. evidence. Note, also, the contrast with the statement in Acts 11:19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the general term Jews. [source]
Acts 12:24 Grew and multiplied [ηυχανεν και επλητυνετο]
Imperfect active and passive. Cf. Acts 6:1. The reaction from the death of James and the imprisonment of Peter. [source]
Acts 13:9 Fastened his eyes [atenisas)]
As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
Acts 15:14 Hearken unto me [ακουσατε μου]
Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts 6:1). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians 2:12). There was instant attention when James began to speak. [source]
Acts 21:21 Neither to walk after the customs [μηδε τοις ετεσιν περιπατειν]
Locative case with infinitive περιπατειν — peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 23:1 Looking steadfastly [ατενισας]
See note on this word Acts 1:10; note on Acts 3:12; Acts 6:15; Acts 7:55; Acts 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. [source]
Acts 11:20 Unto the Greeks also [και προς τους ελληνας]
This is undoubtedly the correct reading in spite of Hellenists Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts 6:1-15). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter‘s defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts 8) had condoned Philip‘s work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not “God-fearers” like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (Acts 11:19) and open to the lessons from their environment without a vision such as Peter had at Joppa. “It was a departure of startling boldness” (Furneaux) by laymen outside of the circle of official leaders. [source]
Acts 13:9 Filled with the Holy Spirit [πιμπλημι]
First aorist (ingressive) passive participle of ατενισας — pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
Acts 19:29 They rushed [ωρμησαν]
Ingressive aorist active indicative of ορμαω — hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον — eis to theatron). A place for seeing (τεαομαι — theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Acts 19:29 Having seized Gaius and Aristarchus men of Macedonia [συναρπασαντες Γαιον και Αρισταρχον Μακεδονας]
See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Acts 24:5 Throughout the world [κατα την οικουμενην]
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]
Acts 27:15 When the ship was caught [συναρπαστεντος του πλοιου]
Genitive absolute again with first aorist passive of συναρπαζω — sunarpazō old word, in N.T. only Luke 8:29; Acts 6:12; Acts 19:29, and here. Graphic picture as if the ship was seized by a great monster. [source]
Acts 4:1 The Sadducees [οι Σαδδουκαιοι]
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]
Acts 4:1 Came upon them [επεστησαν αυτοις]
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]
Acts 6:4 The ministry of the word [τηι διακονιαι του λογου]
The same word διακονιαι — diakoniāi employed in Acts 6:1, but here about preaching as the special ministry with which the apostles were concerned. For “continue steadfastly” (προσκαρτερησομεν — proskarterēsomen) See note on Acts 2:42. [source]
Acts 21:21 That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους]
Two accusatives with διδασκεις — didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα — legōn mē peritemnein autous ta tekna). The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν — peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 21:28 All men everywhere [παντα πανταχηι]
Alliterative. Πανταχηι — Pantachēi is a variation in MSS., often πανταχου — pantachou and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts 6:13) in which Paul had participated according to his confession (Acts 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. And moreover also he brought Greeks also into the temple (ετι τε και ελληνας εισηγαγεν εις το ιερον — eti te kai Hellēnas eisēgagen eis to hieron). Note the three particles (ετι τε και — eti te kai), and (τε — te) still more (ετι — eti) also or even (και — kai). Worse than his teaching (διδασκων — didaskōn) is his dreadful deed: he actually brought (εισηγαγεν — eisēgagen second aorist active indicative of εισαγω — eisagō). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871). Hath defiled this holy place Present perfect active of κοινοω — Koinoō to make common (See note on Acts 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Acts 19:9.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (Acts 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion. [source]
Acts 22:3 Born [γεγεννημενος]
Perfect passive participle of γενναω — gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος — anatethrammenos). Perfect passive participle again of ανατρεπω — anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν — Rabban (our Rabbi). αββι — Rabbi (my teacher) was next, the lowest being αβ — Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος — pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω — paideuō old verb to train a child (παις — pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου — patrōiou). Old adjective from πατερ — pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος — Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου — tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 24:5 A pestilent fellow [λοιμον]
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]
Acts 27:15 Face the wind [αντοπταλμειν τωι ανεμωι]
Dative case with the vivid infinitive of αντοπταλμεω — antophthalmeō from αντοπταλμος — antophthalmos looking in the eye, or eye to eye Eyes were painted on the prows of vessels. The ship could not face the wind enough to get to Phoenix. Modern sailors talk of sailing into the eye of the wind. We were not able to look the wind in the eye. Koiné{[28928]}š verb used by Polybius. Some MSS. have it in Acts 6:11, but only here in N.T. In Wisdom of Sol. 12:14 it is used of a prince who cannot look God in the face. Clement of Rome 34 uses it of an idle workman not able to look his employer in the face (Milligan and Moulton‘s Vocabulary). We gave way (επιδοντες — epidontes). Second aorist active participle of επιδιδωμι — epididōmi giving way to the wind. Were driven Imperfect passive of περω — pherō “we were being borne along.” We “scudded before the gale” (Page). “The suddenness of the hurricane gave no time to furl the great mainsail” (Furneaux). [source]
Acts 6:2 Fit [αρεστον]
Pleasing, verbal adjective from αρεσκω — areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας — kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας — katalipontas from καταλειπω — kataleipō to leave behind. Serve tables Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 6:2 Serve tables [διακονειν τραπεζαις]
Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Acts 7:2 Hearken [ακουσατε]
First aorist (ingressive) active imperative, Give me your attention now. The God of glory (ο τεος της δοχης — Ho theos tēs doxēs). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called “the Glory”=the Shekinah in James 2:1. Cf. Exodus 25:22; Exodus 40:34; Leviticus 9:6; Hebrews 9:5. By these words Stephen refutes the charge of blasphemy against God in Acts 6:11. Appeared First aorist passive indicative of οραω — horaō See Luke 23:43. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, Genesis 11:31), even before (prin ē with the infinitive) he dwelt in Haran (Charran or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians b.c. 53). [source]
Acts 7:2 The God of glory [ο τεος της δοχης]
The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called “the Glory”=the Shekinah in James 2:1. Cf. Exodus 25:22; Exodus 40:34; Leviticus 9:6; Hebrews 9:5. By these words Stephen refutes the charge of blasphemy against God in Acts 6:11. [source]
Acts 7:35 With the hand [συν χειρι]
So the correct text. The Pharisees had accused Stephen of blaspheming “against Moses and God” (Acts 6:11). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (συν — sun) with the hand of the Angel of Jehovah. [source]
Acts 7:57 The witnesses [οι μαρτυρες]
The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, Acts 6:13). These witnesses had the privilege of casting the first stones (Deuteronomy 13:10; Deuteronomy 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). [source]
Acts 7:57 Rushed upon him with one accord [ωρμησαν ομοτυμαδον επ αυτον]
Ingressive aorist active indicative of ορμαω — hormaō to rush impetuously as the hogs did down the cliff when the demons entered them (Luke 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John 8:31). It may have taken place after Pilate‘s recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. Out of the city (εκ της πολεως — ek tēs poleōs). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts 21:30.). Stoned Imperfect active indicative of λιτοβολεω — lithoboleō began to stone, from λιτοβολος — lithobolos The witnesses (οι μαρτυρες — hoi martureōs). The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, Acts 6:13). These witnesses had the privilege of casting the first stones (Deuteronomy 13:10; Deuteronomy 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). At the feet of a young man named Saul Beside Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers. [source]
Acts 7:57 Stoned [ελιτοβολουν]
Imperfect active indicative of λιτοβολεω — lithoboleō began to stone, from λιτοβολος — lithobolos The witnesses (οι μαρτυρες — hoi martureōs). The false testifiers against Stephen suborned by the Pharisees (Acts 6:11, Acts 6:13). These witnesses had the privilege of casting the first stones (Deuteronomy 13:10; Deuteronomy 17:7) against the first witness for Christ with death (martyr in our modern sense of the word). At the feet of a young man named Saul Beside Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers. [source]
Romans 2:17 Thou art called [ἐπονομάζῃ]
Rev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, Acts 6:1. [source]
Romans 12:7 Ministering [διακονίᾳ]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Romans 10:12 Jew and Greek []
On Greek, see on Acts 6:1. Greeks here equivalent to Gentiles. [source]
Romans 1:14 Greeks - Barbarians []
Gentiles without distinction. Paul takes the conventional Greek division of all mankind into Greeks and non-Greeks. See on Acts 6:1. The question whether he includes the Romans among the Greeks or the Barbarians, is irrelevant. [source]
Romans 15:26 A certain contribution [κοινωνιαν τινα]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν — Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων — eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Romans 15:26 For the poor among the saints [εις τους πτωχους των αγιων]
Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
1 Corinthians 1:22 Greeks []
See on Acts 6:1. [source]
2 Corinthians 11:22 Hebrews []
See on Acts 6:1. [source]
2 Corinthians 9:10 Shall multiply [πλητυνω]
Future active indicative of πλητυς — plēthunō old verb from γενηματα — plēthus fulness. Cf. Acts 6:1. Fruits (γινομαι — genēmata). Correct reading (from γεννηματα — ginomai to become) and not γενναω — gennēmata (from γενηματα — gennaō to beget). This spelling is supported by lxx where Thackeray shows that γεννηματα — genēmata in lxx refers to vegetables and gennēmata to animals. The papyri support this distinction (Moulton and Milligan‘s Vocabulary). [source]
Philippians 1:1 Deacons [διακόνοις]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
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[source]

Philippians 1:1 And deacons [επισκεπτομαι]
Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 2:14 Without murmurings [χωρις γογγυσμων]
See note on Acts 6:1 for this late onomatopoetic word from gogguzō to mutter, to grumble. [source]
Philippians 3:5 A Hebrew of the Hebrews [Εβραιος εχ Εβραιων]
Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 1:1 Timothy [Τιμοτεος]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις — pāsi tois hagiois). The word saint (αγιος — hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι — pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 In Christ Jesus [εν Χριστωι Ιησου]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 With the bishops [sun episkopois)]
“Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 3:5 I yet more [εγω μαλλον]
“I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος — peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος — tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 Of the stock of Israel [εκ γενους Ισραηλ]
Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
1 Timothy 5:3 Widows [χήρας]
Paul alludes to widows in 1 Corinthians 7:8only, where he advises them against remarrying. They are mentioned as a class in Acts 6:1, in connection with the appointment of the seven. Also Acts 9:39, Acts 9:41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to a quasi-official position in the church. from the very first, the church recognised its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless. In return for their maintenance certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polycarp's Epistle to the Philippians, they are styled “the altar of God.” To such an order the references in the Pastorals point. The Fathers, from the end of the second century to the fourth, recognised a class known as πρεσβύτιδες agedwomen (Titus 2:3), who had oversight of the female church-members and a separate seat in the congregation. The council of Laodicaea abolished this institution, or so modified it that widows no longer held an official relation to the church. [source]
1 Timothy 3:8 Deacons []
The office of Deacon appears in the Pastorals, but not in Paul's letters, with the single exception of Philemon 1:1, where the Deacons do not represent an ecclesiastical office, though they remark an advance toward it. Clement of Rome (ad Corinth. xlii., xliv.) asserts their apostolic appointment. But the evidence at our command does not bear out the view that the institution of the diaconate is described in Acts 6:1-6. The terms διάκονος and διακονία are, in the Pauline writings, common expressions of servants and service either to Christ or to others. Paul applies these terms to his own ministry and to that of his associates. Διακονία is used of the service of the apostles, Acts 1:25; Acts 6:4. Διάκονος is used of Paul and Apollos (1 Corinthians 3:5); of Christ (Galatians 2:17; Romans 15:8); of the civil ruler (Romans 13:4); of ministers of Satan (2 Corinthians 11:15). The appointment of the seven grew out of a special emergency, and was made for a particular service; and the resemblance is not close between the duties and qualifications of deacons in the Pastorals and those of the seven. The word διάκονος does not appear in Acts; and when Paul and Barnabas brought to Jerusalem the collection for the poor saints, they handed it over to the elders. [source]
1 Timothy 5:3 That are widows indeed [τας οντως χηρας]
For οντως — ontōs (actually, really), see Luke 23:47; 1 Corinthians 14:25; and 1 Timothy 5:5. For widows (χηρα — chēra) see note on Mark 12:40; note on Mark 12:42; note on Acts 6:1; and note on 1 Corinthians 7:8. Parry notes that in 1 Timothy 5:3-8 Paul discusses widows who are in distress and 1 Timothy 5:9 those who are in the employment of the local church for certain work. Evidently, as in Acts 6:1-6, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (τιμα — timā keep on honouring) the widows. [source]
Titus 1:5 And appoint [και καταστησηις]
Final clause still and first aorist active subjunctive of κατιστημι — kathistēmi the word used in Acts 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν — kata polin distributive use of κατα — kata). This is a chief point in the επιδορτωσις — epidorthōsis (White). [source]
Titus 1:5 Left I thee in Crete [απελειπον σε εν Κρητηι]
This is the imperfect active of απολειπω — apoleipō though MSS. give the aorist active also Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with ινα — hina) of επιδιορτοω — epidiorthoō to set straight (ορτοω — orthoō) thoroughly (δια — dia) in addition (επι — epi), a clean job of it. The things that were wanting “The things that remain.” See note on 2 Timothy 3:13; Luke 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character. And appoint (και καταστησηις — kai katastēsēis). Final clause still and first aorist active subjunctive of κατιστημι — kathistēmi the word used in Acts 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν — kata polin distributive use of κατα — kata). This is a chief point in the επιδορτωσις — epidorthōsis (White). Elders See note on 1 Timothy 3:2; 1 Timothy 4:14. As I gave thee charge (ως εγω σοι διεταχαμην — hōs egō soi dietaxamēn). First aorist (constative) middle imperative of διατασσω — diatassō clear reference to previous personal details given to Titus on previous occasions. [source]
Titus 1:5 The things that were wanting [τα λειποντα]
“The things that remain.” See note on 2 Timothy 3:13; Luke 18:22. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it “of present defects” in Cretan character. And appoint (και καταστησηις — kai katastēsēis). Final clause still and first aorist active subjunctive of κατιστημι — kathistēmi the word used in Acts 6:13 about the deacons. The word does not preclude the choice by the churches (in every city, κατα πολιν — kata polin distributive use of κατα — kata). This is a chief point in the επιδορτωσις — epidorthōsis (White). Elders See note on 1 Timothy 3:2; 1 Timothy 4:14. As I gave thee charge (ως εγω σοι διεταχαμην — hōs egō soi dietaxamēn). First aorist (constative) middle imperative of διατασσω — diatassō clear reference to previous personal details given to Titus on previous occasions. [source]
1 Peter 5:1 Witness [μάρτυς]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
2 John 1:1 The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]

What do the individual words in Acts 6:1 mean?

In now the days these [as] are multiplying the disciples there arose a grumbling of the Hellenists against the Hebrews because were being overlooked the distribution - daily the widows of them
Ἐν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἑβραίους ὅτι παρεθεωροῦντο τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἡμέραις  days 
Parse: Noun, Dative Feminine Plural
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.
ταύταις  these 
Parse: Demonstrative Pronoun, Dative Feminine Plural
Root: οὗτος  
Sense: this.
πληθυνόντων  [as]  are  multiplying 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: πληθύνω  
Sense: to increase, to multiply.
μαθητῶν  disciples 
Parse: Noun, Genitive Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
ἐγένετο  there  arose 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
γογγυσμὸς  a  grumbling 
Parse: Noun, Nominative Masculine Singular
Root: γογγυσμός  
Sense: a murmur, murmuring, muttering.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἑλληνιστῶν  Hellenists 
Parse: Noun, Genitive Masculine Plural
Root: Ἑλληνιστής  
Sense: a Hellenist.
πρὸς  against 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
Ἑβραίους  Hebrews 
Parse: Noun, Accusative Masculine Plural
Root: Ἑβραῖος  
Sense: Hebrew.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
παρεθεωροῦντο  were  being  overlooked 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural
Root: παραθεωρέω  
Sense: to examine things placed beside each other, to compare.
διακονίᾳ  distribution 
Parse: Noun, Dative Feminine Singular
Root: διακονία 
Sense: service, ministering, esp.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
καθημερινῇ  daily 
Parse: Adjective, Dative Feminine Singular
Root: καθημερινός  
Sense: daily.
χῆραι  widows 
Parse: Noun, Nominative Feminine Plural
Root: χήρα  
Sense: a widow.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.