KJV: But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
YLT: And the Lord said unto him, 'Be going on, because a choice vessel to Me is this one, to bear My name before nations and kings -- the sons also of Israel;
Darby: And the Lord said to him, Go, for this man is an elect vessel to me, to bear my name before both nations and kings and the sons of Israel:
ASV: But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel:
| Εἶπεν | Said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Πορεύου | Go |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| σκεῦος | a vessel |
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Parse: Noun, Nominative Neuter Singular Root: σκεῦος Sense: a vessel. |
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| ἐκλογῆς | of choice |
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Parse: Noun, Genitive Feminine Singular Root: ἐκλογή Sense: the act of picking out, choosing. |
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| μοι | to Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| οὗτος | this [man] |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| βαστάσαι | to carry |
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Parse: Verb, Aorist Infinitive Active Root: βαστάζω Sense: to take up with the hands. |
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| ὄνομά | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| ἐθνῶν | Gentiles |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| βασιλέων | kings |
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Parse: Noun, Genitive Masculine Plural Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| υἱῶν | [the] sons |
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Parse: Noun, Genitive Masculine Plural Root: υἱός Sense: a son. |
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| Ἰσραήλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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Greek Commentary for Acts 9:15
A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koiné. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2 Corinthians 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (Acts 9:17; Acts 22:14.) and in Acts 26:16. Paul blends the message of Jesus to Ananias with that to him as one. [source]
This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians 3:6-12). [source]
Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7. [source]
Reverse Greek Commentary Search for Acts 9:15
Lit., his vessels. So Wyc. Compare Mark 11:16; Acts 9:15; Acts 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear. [source]
Both Tischendorf and Westcott and Hort read εὐδοκίας which the Rev. follows. According to this the rendering is, unto men of good pleasure, or as Rev., among men in whom he is well pleased. Wyc., to men of good-will. For a similar construction, see Acts 9:15; Colossians 1:13. [source]
He keeps back the offensive word Gentiles (Acts 9:15). [source]
Future active of the double This is a repetition by Jesus of the call given in Damascus through Ananias (Acts 9:15). Paul had up till now avoided the word Gentiles, but at last it had to come, “the fatal word” (Farrar). [source]
Inchoative imperfect of απολογεομαι apologeomai (middle), “began to make his defence.” This is the fullest of all Paul‘s defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with “singular dignity” (Furneaux). He is now bearing the name of Christ “before kings” (Acts 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Acts 22). [source]
Here alone not in Acts 9; 22, though implied in Acts 9:3; Acts 22:6, “indicating the supernatural character of the light” (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (Acts 26:16) blends together what Jesus said to him directly and the message of Jesus through Ananias (Acts 9:15). The word λαμπροτης lamprotēs old word, is here alone in the N.T. Shining round about me (περιλαμπσαν με perilampsan me). First aorist active participle of περιλαμπω perilampō common Koiné{[28928]}š verb, in N.T. only here and Luke 2:9. [source]
First aorist (effective) active infinitive of purpose. Αναζητεω Anazēteō is a common verb since Plato, but in the N.T. only here and Luke 2:44, Luke 2:45, to seek up and down Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (Acts 9:15). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came. [source]
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]
Some MSS. have περι peri (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. Stretched forth his hand (εκτεινας την χειρα ekteinas tēn cheira). Dramatic oratorical gesture (not for silence as in Acts 12:17; Acts 13:16) with the chain still upon it (Acts 26:29) linking him to the guard. First aorist active participle of εκτεινω ekteinō to stretch out. Made his defence Inchoative imperfect of απολογεομαι apologeomai (middle), “began to make his defence.” This is the fullest of all Paul‘s defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with “singular dignity” (Furneaux). He is now bearing the name of Christ “before kings” (Acts 9:15). In general Paul follows the line of argument of the speech on the stairs (chapter Acts 22). [source]
Present middle participle of εχαιρεω exaireō old verb and usually so rendered, but the old Greek also uses it for “choose” as also in lxx (Isaiah 48:10). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul “out of the hands of Jews and Gentiles and Paul was a chosen vessel” (Acts 9:15). Modern scholars are also divided. [source]
Horeb in Exodus 3:1; but Sinai and Horeb were “probably peaks of one mountain range” (Page), Horeb “the mountain of the dried-up ground,” Sinai “the mountain of the thorns.” Literally, “in the flame of fire of a bush” (two genitives, πυρος puros and βατου batou dependent on πλογι phlogi flame). Descriptive genitives as in Acts 9:15; 2 Thessalonians 1:8. ατος Batos (bush) is the wild acacia (mimosa nilotica). In Exodus 3:20 it is Jehovah who speaks. Hence “angel” here with Stephen is understood to be the Angel of the Presence, the Eternal Logos of the Father, the Angel of Jehovah. [source]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]
An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
Rev., more correctly, to make one part a vessel unto honor, and another part, etc. For vessel, see on 1 Peter 3:7; compare Matthew 12:29; Acts 9:15. The vessel here is the one which has just come from the potter's hand. Those in Romans 9:22have been in household use. [source]
Roman name See note on Acts 13:9 for the origin of this name by the side of Saul. Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philemon 1:1 and desmios (bondsman) in Philemon 1:1. Called to be an apostle An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 δεσμιος klētos is not used, but the rest of the verse has the same idea. Separated (κλητος αποστολος aphōrismenos). Perfect passive participle of κλητος aphorizō for which verb see note on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God‘s gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul‘s characteristic words like απωρισμενος euaggelion have been already discussed in the previous Epistles that will call for little comment from now on. [source]
The correct reading is ἐβαπτίσθητε yewere baptized. So Rev. Paul's commission contains no mention of baptism. Compare Acts 9:15, with Matthew 28:15. From his peculiar position as the inaugurator of a second epoch of Christianity, many would be tempted to regard him as the real founder of the Church, and to boast of having been baptized into his name. “No outward initiation of converts entered into his ministry” (Edwards). [source]
Old verb, lies upon me (dative case μοι moi). Jesus had called him (Acts 9:6, Acts 9:15; Galatians 1:15.; Romans 1:14). He could do no other and deserves no credit for doing it. Woe is me (ουαι γαρ μοι ouai gar moi). Explaining the αναγκη anagkē (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher. [source]
Incorrect. Const. of or by ( ὑπὸ ) God with beloved. Ἑκλογὴ electionin N.T., mostly by Paul. Elsewhere only Acts 9:15, and 2 Peter 1:10. This, and the kindred words, ἐκλέγειν tochoose, and ἐκλεκτὸς chosenor elect, are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See 1 Thessalonians 1:5-10. [source]
That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
See on Matthew 12:29; see on Mark 3:27; see on Acts 9:15; see on Acts 27:17; see on 1 Peter 3:7. [source]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]
See on 1 Peter 3:7, and see on Acts 9:15. Also see on goods, Matthew 12:29; see on Mark 3:27; and see on strake sail, Acts 27:17. [source]