The Meaning of Acts 7:5 Explained

Acts 7:5

KJV: And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

YLT: and He gave him no inheritance in it, not even a footstep, and did promise to give it to him for a possession, and to his seed after him -- he having no child.

Darby: And he did not give him an inheritance in it, not even what his foot could stand on; and promised to give it to him for a possession, and to his seed after him, when he had no child.

ASV: and he gave him none inheritance in it, no, not so much as to set his foot on: and he promised that he would give it to him in possession, and to his seed after him, when as yet he had no child.

KJV Reverse Interlinear

And  he gave  him  none  inheritance  in  it,  no, not  [so much as] to set  his foot  on:  yet  he promised  that he would give  it  to him  for  a possession,  and  to his  seed  after  him,  when [as yet] he  had  no  child. 

What does Acts 7:5 Mean?

Verse Meaning

Stephen also contrasted Abraham"s lack of inheritance in the land with God"s promise to give the land to Abraham"s descendants as an inheritance ( Genesis 12:7; cf. Hebrews 11:8). God promised this when the patriarch had no children. Thus the emphasis is on God"s promise of future possession of the land through descendants to come. Of course, Abraham did possess the cave of Machpelah in Canaan ( Genesis 23:3-20), but perhaps Stephen meant that God gave no continuing or full possession to Abraham.
The Jews of Stephen"s day needed to realize that God had not exhausted His promises to Abraham in giving them what they presently had and valued so highly. There was greater inheritance to come, but it would come to future generations of their descendants, not to them. Specifically it would come to those who continued to follow Abraham"s good example of faith by believing in Jesus. God sought to teach these Jews that there were spiritual descendants of Abraham who were not his physical descendants ( Galatians 3:6-9; Galatians 3:29).

Context Summary

Acts 7:1-13 - Stephen's Defense: God's First Called Ones
There are several touches in this eloquent apology which deserve notice. Acts 7:2 : "The God of glory." This chapter begins and ends with glory. See Acts 7:55. Note that God appeared to Abraham in Ur, before he had come to Haran at the divine bidding. It is interesting to have this discrimination between the different appearances of God to the patriarch. Acts 7:3 : We often have to leave our land before God shows us another. Acts 7:6 : God's promises lighted up the weary bondage of Egypt. Acts 7:10 : It is God that delivers us out of our afflictions and gives us favor with people.
The drift of the whole speech, which must be borne in mind as we read it, is that again and again the Chosen People had rejected their God-sent deliverers and prophets, and had taken their own evil courses. The rejection of the Savior was only a parallel to that of Joseph by his brethren, and that of Moses by the nation. Israel had always been stiffnecked and froward, and ought not history to warn Stephen's hearers against taking a similar attitude towards Jesus of Nazareth? Might not Jesus prove to be as great a blessing in that generation as Joseph or Moses had been in his? The parallel will be complete when Jesus returns in power and glory. [source]

Chapter Summary: Acts 7

1  Stephen, permitted to answer to the accusation of blasphemy,
2  shows that Abraham worshipped God rightly, and how God chose the fathers,
20  before Moses was born, and before the tabernacle and temple were built;
37  that Moses himself witnessed of Christ;
44  and that all outward ceremonies were ordained to last but for a time;
51  reprehending their rebellion, and murdering of Christ, whom the prophets foretold
54  Whereupon they stone Stephen to death,
59  who commends his soul to Jesus, and humbly prays for them

Greek Commentary for Acts 7:5

Not so much as to set his foot on [ουδε βημα ποδος]
From Deuteronomy 2:5. Old word from βαινω — bainō to go, to step. “Stepping of a foot,” only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew 27:19). The field purchased by Abraham (Genesis 23:9-17) was not a gift from God. [source]
Promised [επηγγειλατο]
First aorist middle indicative of επαγγελλω — epaggellō common verb. See Genesis 12:7; Genesis 17:8; Genesis 48:4 for this promise. So God appeared again to Abraham in a strange land. In possession (εις κατασχεσιν — eis kataschesin). Late word, in lxx, and in N.T. only here and Acts 7:45. From κατεχω — katechō to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. When as yet he had no child Genitive absolute with negative ουκ — ouk rather than μη — mē to emphasize actual absence of a child. He had only the promise of God about the land and the child. [source]
In possession [εις κατασχεσιν]
Late word, in lxx, and in N.T. only here and Acts 7:45. From κατεχω — katechō to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. [source]
When as yet he had no child [ουκ οντος αυτωι τεκνου]
Genitive absolute with negative ουκ — ouk rather than μη — mē to emphasize actual absence of a child. He had only the promise of God about the land and the child. [source]
Inheritance [κληρονομίαν]
See on 1 Peter 1:4. [source]
Not so much as to set his foot on [οὐδὲ βῆμα ποδός]
Lit., not even the stepping of a foot. From the original meaning, a pace or step, which occurs only here in the New Testament, comes the sense of a step considered as a raised place or seat, and hence a tribune or judgment -seat, which is its meaning in every other passage of the New Testament. [source]
Possession [κατάσχεσιν]
Only here and Acts 7:45. See on keep, Luke 8:15. It denotes a permanent possession. [source]

Reverse Greek Commentary Search for Acts 7:5

Mark 16:19 Sat down at the right hand of God [εκατισεν εκ δεχιων του τεου]
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]
Luke 6:22 Son of Man []
The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (Numbers 23:19; Psalm 8:4; Job 25:6; Job 35:8; and eighty-nine times in Ezekiel). It had also a Messianic meaning (Daniel 7:13 sq.), to which our Lord referred in Matthew 24:30; Matthew 26:64. It was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (Acts 7:56) and by John (Revelation 1:13; Revelation 14:14:); and when acquiescing in the title “Son of God,” addressed to himself, he sometimes immediately after substitutes “Son of Man” (John 1:50, John 1:51; Matthew 26:63, Matthew 26:64). The title asserts Christ's humanity - his absolute identification with our race: “his-DIVIDER-
having a genuine humanity which could deem nothing human strange, and could be touched with a feeling of the infirmities of the race which he was to judge” (Liddon, “Our Lord's Divinity”). It also exalts him as the representative ideal man. “All-DIVIDER-
human history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, ' He recapitulates it.' He closes the earlier history of our race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world-embracing character. He rises above the parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages, types of civilization, degrees of mental culture are as nothing” (Liddon). -DIVIDER-
-DIVIDER-
But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. “The absolute relation to the world which he attributes to himself demands an absolute relation to God … .He is the Son of Man, the Lord of the world, the Judge, only because he is the Son of God” (Luthardt). Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in Hebrews 1:1-14. -DIVIDER-
-DIVIDER-
[source]

Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 4:38 Was holden with a great fever [ην συνεχομενη πυρετωι μεγαλωι]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 6:22 Cast out your name as evil [εχβαλωσιν το ονομα υμων ως πονηρον]
Second aorist active subjunctive of εκβαλλω — ekballō common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a religio licita.For the Son of man‘s sake (ενεκα του υιου του αντρωπου — heneka tou huiou tou anthrōpou). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ‘s common designation of himself, never of others save by Stephen (Acts 7:56) and in the Apocalypse (Revelation 1:13; Revelation 14:14). But both Son of God and Son of man apply to him (John 1:50, 52; Matthew 26:63.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men. [source]
Luke 6:22 For the Son of man‘s sake [ενεκα του υιου του αντρωπου]
Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ‘s common designation of himself, never of others save by Stephen (Acts 7:56) and in the Apocalypse (Revelation 1:13; Revelation 14:14). But both Son of God and Son of man apply to him (John 1:50, 52; Matthew 26:63.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men. [source]
John 8:53 Which is dead [ὅστις]
The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
John 19:13 Judgment-seat [βήματος]
See on Acts 7:5. The best texts omit the article, which may indicate that the tribunal was an improvised one. [source]
John 13:11 ( παραδίδοται ) [παραδίδοται]
See on Matthew 4:12, and compare προδότης , betrayer, Luke 6:16; Acts 7:52; 2 Timothy 3:4. [source]
John 1:51 Open [ἀνεῳγότα]
The perfect participle. Hence Rev., rightly, opened. The participle signifies standing open, and is used in the story of Stephen's martyrdom, Acts 7:56. Compare Isaiah 64:1. The image presented to the true Israelite is drawn from the history of his ancestor Jacob (Genesis 28:12). [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 1:51 Verily, Verily [Αμην αμην]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν — legō humin (I say unto you). Note plural αυτωι — humin though τον ουρανον ανεωιγοτα — autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω — ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου — anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
John 14:14 If ye shall ask me anything in my name [εαν τι αιτησητε με εν τωι ονοματι μου]
Condition of third class with εαν — ean and first aorist active subjunctive of αιτεω — aiteō The use of με — me (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see John 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Acts 7:59; and in Revelation 22:20. [source]
John 19:13 Sat down on the judgment seat [εκατισεν επι βηματος]
“Took his seat upon the βημα — bēma ” (the raised platform for the judge outside the palace as in Acts 7:5). The examination is over and Pilate is now ready for the final stage. The Pavement Late compound from λιτος — lithos stone, and the verbal adjective στρωτος — strōtos form στρωννυμι — strōnnumi to speak, a mosaic or tesselated pavement, spread with stones, in 2 Chronicles 7:3, Josephus, Epictetus, papyri. The Chaldean name Γαββατα — Gabbathā an elevation, was apparently given because of the shape. [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]
Acts 5:33 They were cut to the heart [διεπρίοντο]
Only here and Acts 7:54. The verb means, originally, to saw asunder. A strong figure for exasperation. [source]
Acts 25:6 Judgment-seat []
See on Acts 7:5. [source]
Acts 22:14 The God of our fathers - Just One []
A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Acts 3:14; Acts 7:52. [source]
Acts 18:12 Judgment-seat []
See on Acts 7:5. [source]
Acts 12:21 Throne []
See on Acts 7:5. The elevated seat or throne-like box in the theatre, set apart for the king, from which he might look at the games or address the assembly. [source]
Acts 10:4 When he looked [ἀτενίσας]
Rev., more accurately, fastening his eyes. Compare Acts 7:55; and see on Luke 4:20. [source]
Acts 1:6 Lord [κυριε]
Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). [source]
Acts 14:5 To entreat them shamefully [υβρισαι]
First aorist active infinitive of υβριζω — hubrizō old verb to insult insolently. See Matthew 22:6; Luke 18:32. To stone (λιτοβολησαι — lithobolēsai). First aorist active infinitive of λιτοβολεω — lithoboleō late verb from λιτοβολος — lithobolos (λιτος — lithos stone, βαλλω — ballō to throw) to pelt with stones, the verb used of the stoning of Stephen (Acts 7:58). See Matthew 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham). [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 23:19 Took him by the hand [επιλαβομενος της χειρος αυτου]
Kindly touch in Lysias, ut fiduciam adolescentis confirmaret (Bengel). Note genitive with the second aorist middle (indirect, to himself) of επιλαμβανω — epilambanō as in Luke 8:54 with κρατησας — kratēsas which see. How old the young man (νεανιας — neanias) was we do not know, but it is the very word used of Paul in Acts 7:58 when he helped in the killing of Stephen, a young man in the twenties probably. See also Acts 20:9 of Eutychus. He is termed νεανισκος — neaniskos in Acts 23:22. [source]
Acts 28:25 They departed [ειποντος του Παυλου ρημα εν]
Imperfect middle (direct) indicative, “They loosed themselves from Paul.” Graphic close. After that Paul had spoken one word (καλως — eipontos tou Paulou rhēma hen). Genitive absolute. One last word (like a preacher) after the all day exposition. Well Cf. Matthew 14:7; Mark 7:6, Mark 7:9 (irony). Here strong indignation in the very position of the word (Page). To your fathers (ημων — pros tous pateras humōn). So Aleph A B instead of hēmōn (our) like Stephen in Acts 7:52 whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (Acts 7:52). [source]
Acts 28:25 Well [προς τους πατερας υμων]
Cf. Matthew 14:7; Mark 7:6, Mark 7:9 (irony). Here strong indignation in the very position of the word (Page). To your fathers (ημων — pros tous pateras humōn). So Aleph A B instead of hēmōn (our) like Stephen in Acts 7:52 whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (Acts 7:52). [source]
Acts 1:6 Asked [ηρωτων]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε — kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει — ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω — apokathistanō is late (also αποκατισταω — apokathistaō) omega form for the old and common αποκατιστημι — apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 14:19 Having persuaded the multitudes [πεισαντες τους οχλους]
First aorist (effective) active participle of πειτω — peithō They had complete success with many and struck at the psychological moment. They stoned Paul (λιτασαντες τον Παυλον — lithasantes ton Paulon). First aorist active participle of λιταζω — lithazō late verb from λιτος — lithos for throwing stones (used by Paul referring to this one incident when alone he was stoned, 2 Corinthians 11:25). The wounds inflicted may have left some of the scars (στιγματα — stigmata) mentioned in Galatians 6:17. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40) and Ephesus (19:23-41). Dragged him out of the city They hurled Stephen outside of the city before stoning him (Acts 7:58). It was a hurried and irregular proceeding, but they were dragging (imperfect active of surō old verb) Paul out now. Supposing that he were dead (συρω — nomizontes auton tethnēkenai). Present active participle with infinitive (second perfect active of νομιζοντες αυτον τετνηκεναι — thnēskō) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul‘s escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day‘s work for them all. Luke does not say that Paul was actually dead. [source]
Acts 28:25 To your fathers [ημων]
So Aleph A B instead of hēmōn (our) like Stephen in Acts 7:52 whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (Acts 7:52). [source]
Acts 3:18 Foreshewed [προκατηγγειλεν]
First aorist active indicative of προκαταγγελλω — prokataggellō late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts 3:18; Acts 7:52). [source]
Acts 4:24 With one accord [ομοτυμαδον]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
Acts 5:12 With one accord [ομοτυμαδον]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
Acts 5:33 Were cut to the heart [διεπριοντο]
Imperfect passive of διαπριω — diapriō old verb Here it is rage that cuts into their hearts, not conviction of sin as in Acts 2:37. Only here and Acts 7:54 (after Stephen‘s speech) in the N.T. (cf. Simeon‘s prophecy in Luke 2:35). [source]
Acts 6:15 As if the face of an angel [ωσει προσωπον αγγελου]
Even his enemies saw that, wicked as they were. See Exodus 34:30 for the face of Moses when he came down from Sinai (2 Corinthians 3:7). Page quotes Tennyson: “God‘s glory smote him on the face.” Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts 7:56). There was little that Peter and John could have done if they had been present. Gamaliel did not interpose this time for the Pharisees were behind the charges against Stephen, false though they were as Gamaliel could have found out. [source]
Acts 14:19 Dragged him out of the city [εσυρον εχω της πολεως]
They hurled Stephen outside of the city before stoning him (Acts 7:58). It was a hurried and irregular proceeding, but they were dragging (imperfect active of surō old verb) Paul out now. Supposing that he were dead (συρω — nomizontes auton tethnēkenai). Present active participle with infinitive (second perfect active of νομιζοντες αυτον τετνηκεναι — thnēskō) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul‘s escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day‘s work for them all. Luke does not say that Paul was actually dead. [source]
Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 7:1 Are these things so? [ει ταυτα ουτως εχει]
On this use of ει — ei in a direct question, see note on Acts 1:6. Literally “Do these things hold thus?” A formal question by the high priest like our “Do you plead guilty, or not guilty?” (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen‘s face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God‘s dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts 13:16.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen‘s predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge “by showing that the worship of God is not confined to Jerusalem or the Jewish temple” (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (Acts 7:51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter‘s mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. “So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus” (Furneaux). [source]
Acts 7:55 And Jesus standing [και Ιησουν εστωτα]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
Romans 4:17 Calleth [καλοῦντος]
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-
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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-
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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-
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4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
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5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
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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-
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[source]

Romans 14:10 Judgment seat of Christ [τῷ βήματι τοῦ Χριστοῦ]
The best texts read Θεοῦ ofGod So Rev. For judgment-seat, see on to set his foot on, Acts 7:5. [source]
Romans 1:2 Had promised afore [προεπηγγείλατο]
Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ἐπαγγέλλομαι ; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mark 14:11; Acts 7:5; 1 Timothy 2:10; 1 Timothy 6:21. [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
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Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
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The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
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It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
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Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
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2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
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Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
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3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
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Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
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The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
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In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Romans 11:8 That they should not see [του μη βλεπειν]
Genitive articular infinitive of negative purpose. That they should not hear (του μη ακουειν — tou mē akouein). So here also. See Stephen‘s speech (Acts 7:51.). [source]
Romans 11:8 That they should not hear [του μη ακουειν]
So here also. See Stephen‘s speech (Acts 7:51.). [source]
Romans 13:2 Withstandeth [αντεστηκεν]
Perfect active indicative of αντιστημι — anthistēmi and intransitive, “has taken his stand against.” The ordinance of God (τηι του τεου διαταγηι — tēi tou theou diatagēi). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω — tassō To themselves Dative of disadvantage. See Mark 12:40 for “shall receive a judgment” Future middle of λαμβανω — lambanō f0). [source]
Romans 13:2 The ordinance of God [τηι του τεου διαταγηι]
Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω — tassō [source]
1 Corinthians 1:2 Call upon the name [ἐπικαλουμένοις τὸ ὄνομα]
Compare Romans 10:12; Acts 2:21. The formula is from the Septuagint. See Zechariah 13:9; Genesis 12:8; Genesis 13:4; Psalm 115:17. It is used of worship, and here implies prayer to Christ. The first christian prayer recorded as heard by Saul of Tarsus, was Stephen's prayer to Christ, Acts 7:59. The name of Christ occurs nine times in the first nine verses of this epistle. [source]
1 Corinthians 1:2 Which is in Corinth [τηι ουσηι εν Κοριντωι]
See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις — hēgiasmenois). Perfect passive participle of αγιαζω — hagiazō late form for αγιζω — hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον — hagion (from αγος — hagos awe, reverence, and this from αζω — hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις — klētois hagiois) in Corinth. Cf. κλητος αποστολος — klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου — en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια — ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν — sun rather than και — kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων — autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις — epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
1 Corinthians 1:2 With all that call upon [συν πασιν τοις επικαλουμενοις]
Associative instrumental case with συν — sun rather than και — kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων — autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις — epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
2 Corinthians 5:10 Judgment seat [βήματος]
See on Acts 7:5. [source]
2 Corinthians 5:14 Constraineth us [συνεχει ημας]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο — krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
Galatians 5:3 To do the law [ποιῆσαι]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Galatians 3:19 By angels [δἰ ἀγγέλων]
Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων withreference to arrangements of angels; or as it was ordained by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2(but comp. lxx and the Hebrew). See Hebrews 2:2; Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5,3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; Exodus 32:34; Exodus 33:14; Isaiah 63:9; Joshua 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh. [source]
Galatians 3:18 The inheritance [η κληρονομια]
Old word from κληρονομος — klēronomos heir See Matthew 21:38; Acts 7:5. This came to Israel by the promise to Abraham, not by the Mosaic law. So with us, Paul argues. [source]
Galatians 3:19 Ordained through angels [διαταγεις δι αγγελων]
Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). [source]
Galatians 3:19 It was added because of transgressions [των παραβασεων χαριν προσετετη]
First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Galatians 3:19 The promise hath been made [επηγγελται]
Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Ephesians 1:20 Right hand []
See Acts 7:56. [source]
Philippians 1:23 To be with Christ []
Compare 2 Corinthians 5:6, 2 Corinthians 5:8; Acts 7:59; 1 Thessalonians 4:14, 1 Thessalonians 4:17. [source]
Colossians 2:15 Having spoiled principalities and powers [ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

1 Timothy 2:10 Professing [ἐπαγγελλομέναις]
In the sense of professing only in the Pastorals. In Titus 1:2, and everywhere else in N.T. it means promise. See Acts 7:5; Romans 4:21; Galatians 3:19, etc. [source]
2 Timothy 3:4 Traitors [προδόται]
Or betrayers. Only here, Luke 6:16; Acts 7:52. [source]
2 Timothy 3:4 Traitors [προδοται]
Old word (from προδιδωμι — prodidōmi), in N.T. only here, Luke 6:16; Acts 7:52. [source]
2 Timothy 4:4 Will turn away their ears [την ακοην αποστρεπσουσιν]
Future active of old verb αποστρεπω — apostrephō See 1 Corinthians 12:17 for this use of ακοη — akoē The people stopped their ears and rushed at Stephen in Acts 7:57. [source]
Philemon 1:9 Paul the aged [Παυλος πρεσβυτης]
Paul is called νεανιας — neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης — presbutēs from 49 to 56 and γερων — gerōn after that. The papyri use πρεσβυτης — presbutēs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσει — presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης — presbutēs = πρεσβευτης — presbeutēs because of common confusion by the scribes between υ — u and ευ — eu In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης — presbeutēs) is possible here as in Ephesians 6:20 (πρεσβευω — presbeuō) though there is no real reason why Paul should not term himself properly “Paul the aged.” [source]
Hebrews 3:8 Harden not [μὴ σκληρύνητε]
In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Hebrews 2:2 The word spoken by angels [ὁ δι ἀγγέλλων λαληθεὶς λόγος]
The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38, Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation. [source]
Hebrews 2:2 Transgression and disobedience [παράβασις καὶ παρακοὴ]
Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5, Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57. [source]
Hebrews 11:37 They were stoned [ἐλιθάσθησαν]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
Hebrews 2:2 For if … proved steadfast [ει γαρ εγενετο βεβαιος]
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν — para as in παραβασις — pararuōmen refused to obey (stepping aside, παρακοη — para -μισταποδοσιαν — basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια — misthapodotēs (Hebrews 11:6), from ενδικον — misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
James 5:6 Ye have killed the righteous one [επονευσατε τον δικαιον]
First aorist active indicative of πονευω — phoneuō (James 2:11; James 4:2). “The righteous one” Stephen (Acts 7:52) directly accuses the Sanhedrin with being betrayers and murderers It is possible to treat this as a question. Present middle indicative of αντιτασσω — antitassō for which see James 4:6. Without a question the unresisting end of the victim (τον δικαιον — ton dikaion) is pictured. With a question (ουκ — ouk expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely. [source]
1 Peter 1:4 An inheritance [κληρονομίαν]
A Pauline word, from κλῆρος , a lot, and νέμομαι , to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: “Let us seize on his inheritance” (Matthew 21:38); of Abraham in Canaan: “God gave him none inheritance ” (Acts 7:5); “an eternal inheritance ” (Hebrews 9:15). [source]
1 John 2:29 Righteous [δίκαιος]
Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; of Christ, 1 John 2:1; 1 John 3:7. Compare Acts 3:14; Acts 7:52; Acts 22:14. [source]
Revelation 4:1 In Heaven []
Compare Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11. In all these heaven itself is opened. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]

What do the individual words in Acts 7:5 mean?

And not He did give to him an inheritance in it not even [the] length of a foot but He promised to give for a possession it to the descendants of him after him there being a child
Καὶ οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός καὶ ἐπηγγείλατο δοῦναι εἰς κατάσχεσιν αὐτὴν τῷ σπέρματι αὐτοῦ μετ’ αὐτόν ὄντος τέκνου

ἔδωκεν  He  did  give 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κληρονομίαν  an  inheritance 
Parse: Noun, Accusative Feminine Singular
Root: κληρονομία  
Sense: an inheritance, property received (or to be received) by inheritance.
οὐδὲ  not  even 
Parse: Conjunction
Root: οὐδέ  
Sense: but not, neither, nor, not even.
βῆμα  [the]  length 
Parse: Noun, Accusative Neuter Singular
Root: βῆμα  
Sense: a step, pace, the space which a foot covers, a foot-breath.
ποδός  of  a  foot 
Parse: Noun, Genitive Masculine Singular
Root: πούς  
Sense: a foot, both of men or beast.
ἐπηγγείλατο  He  promised 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἐπαγγέλλομαι  
Sense: to announce that one is about to do or furnish something.
δοῦναι  to  give 
Parse: Verb, Aorist Infinitive Active
Root: διδῶ 
Sense: to give.
κατάσχεσιν  a  possession 
Parse: Noun, Accusative Feminine Singular
Root: κατάσχεσις  
Sense: a holding back, hindering.
τῷ  to  the 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
σπέρματι  descendants 
Parse: Noun, Dative Neuter Singular
Root: σπέρμα  
Sense: from which a plant germinates.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
μετ’  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ὄντος  there  being 
Parse: Verb, Present Participle Active, Genitive Neuter Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τέκνου  a  child 
Parse: Noun, Genitive Neuter Singular
Root: τέκνον  
Sense: offspring, children.