KJV: And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
YLT: did ask from him letters to Damascus, unto the synagogues, that if he may find any being of the way, both men and women, he may bring them bound to Jerusalem.
Darby: and asked of him letters to Damascus, to the synagogues, so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem.
ASV: and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.
| ᾐτήσατο | requested |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| ἐπιστολὰς | letters |
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Parse: Noun, Accusative Feminine Plural Root: ἐπιστολή Sense: a letter, epistle. |
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| Δαμασκὸν | Damascus |
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Parse: Noun, Accusative Feminine Singular Root: Δαμασκός Sense: one of the most ancient and most important cities of Syria lying in almost lovely and fertile plain at the eastern base of the Antilibanus. |
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| συναγωγάς | synagogues |
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Parse: Noun, Accusative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| τινας | any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| εὕρῃ | he found |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ὁδοῦ | way |
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Parse: Noun, Genitive Feminine Singular Root: ὁδός Sense: properly. |
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| ὄντας | being |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἄνδρας | men |
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Parse: Noun, Accusative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| γυναῖκας | women |
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Parse: Noun, Accusative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| δεδεμένους | having bound |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural Root: δέω Sense: to bind tie, fasten. |
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| ἀγάγῃ | he might bring [them] |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἄγω Sense: to lead, take with one. |
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| Ἰερουσαλήμ | Jerusalem |
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Parse: Noun, Accusative Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
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Greek Commentary for Acts 9:2
First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that “Saul as a Pharisee makes request of a Sadducee” (the high priest) either Caiaphas if before a.d. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Rev., more correctly, “the way.” A common expression in the Acts for the Christian religion: “the characteristic direction of life as determined by faith on Jesus Christ” (Meyer). See Acts 19:9; Acts 22:4; Acts 24:22. For the fuller expression of the idea, see Acts 16:17; Acts 18:25. [source]
Paul three times alludes to his persecution of women as an aggravation of his cruelty (Acts 8:3; Acts 9:2; Acts 22:4). [source]
Reverse Greek Commentary Search for Acts 9:2
Wyc., coffins, a transcription of the Greek word. Juvenal, the Roman satirist, describes the grove of Numa, near the Capenian gate of Rome, as being “let out to the Jews, whose furniture is a basket (cophinus ) and some hay” (for a bed )“Sat. ” iii., 14. These were small hand-baskets, specially provided for the Jews to carry levitically clean food while travelling in Samaria or other heathen districts. The word for basket used in relating the feeding of the four thousand (Matthew 15:37) is σπυρίς , a large provision-basket or hamper, of the kind used for letting Paul down over the wall at Damascus (Acts 9:25). In Matthew 16:9, Matthew 16:10, Christ, in alluding to the two miracles, observes the distinctive term in each narrative; using κοφίνους in the case of the five thousand, and σπυρίδας in the other. Burgon (“Letters from Rome”) gives a drawing of a wicker basket used by the masons in the cathedral at Sorrento, and called cóffano. He adds, “Who can doubt that the basket of the gospel narrative was of the shape here represented, and that the denomination of this basket exclusively has lingered in a Greek colony, where the Jews (who once carried the cophinus as a personal equipment) formerly lived in great numbers?” [source]
Lit., sufficient. Compare Matthew 3:11, “worthy to bear and 2 Corinthians 3:5, “not that we are sufficient ( ἱκανοί )but our sufficiency ( ἱκανότης ) is of God.” It is also used in the sense of much, many, long. See Luke 7:12; Luke 8:27, Luke 8:32; Luke 20:9; Acts 9:23. [source]
The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, Acts 27:30). Matthew, Mark, and John use βάλλω , or ἀμφιβάλλω , for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net ( ἀμφίβληστρον , see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. [source]
The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. “The unhappy wretch is a sort of appendage to a strange personality” (Godet). Compare Acts 9:26. Wyc., cleaved. See, also, on Acts 5:13. [source]
The same double compound verb as in Luke 5:3, only here second aorist active imperative second person singular.Let down (χαλασατε chalasate). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch (εις αγραν eis agran). This purpose was the startling thing that stirred up Simon. [source]
Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, Acts 27:30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; 2 Corinthians 11:33). For a catch This purpose was the startling thing that stirred up Simon. [source]
Note the article. Not a proper name, but an appellative. See on Acts href="/desk/?q=ac+9:20&sr=1">Acts 9:20. [source]
Paul three times alludes to his persecution of women as an aggravation of his cruelty (Acts 8:3; Acts 9:2; Acts 22:4). [source]
Only here in New Testament. In Septuagint, Acts href="/desk/?q=ac+9:21&sr=1">Acts 9:21, where the A. V. has destroyed, but where the Greek is πορθήσας , devastated. Canon Farrar observes: “The part which he played at this time in the horrid work of persecution has, I fear, been always underrated. It is only when we collect the separate passages - they are no less than eight in number - in which allusion is made to this sad period, it is only when we weigh the terrible significance of the expressions used that we feel the load of remorse which must have lain upon him, and the taunts to which he was liable from malignant enemies” (“Life and Work of St. Paul”). Note the imperfect, of continued action. [source]
See on Luke 15:15; and Luke 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have “joined himself” to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons “clave to” Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. [source]
See on Acts 9:2. [source]
See on Acts 9:2. [source]
See on Acts 9:25. The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat. [source]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
See on Acts 9:2. [source]
See onproving, Acts 9:22. [source]
An expression for constant intercourse. Compare Deuteronomy 18:19; Psalm 121:8; John 10:9; Acts 9:28. [source]
Old word for linen cloth and only here in the N.T. Accusative case in apposition with skeuos (vessel). Let down (Kathiemenon). Present passive participle of Kathiēmi Old verb, but in the N.T. only here and Luke 5:19; Acts 9:25. Linear action here picturing the process, “being let down.” By four corners Instrumental case of archē beginning. We say “end” or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isaiah 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage). [source]
Present passive participle of Kathiēmi Old verb, but in the N.T. only here and Luke 5:19; Acts 9:25. Linear action here picturing the process, “being let down.” [source]
First aorist active indicative of the double compound verb εχαποστελλω eẋapȯstellō to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (Acts 4:36.) and his championship of Saul after his conversion (Acts 9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (Acts 11:19) all the way to Antioch (εως Αντιοχειας heōs Antiocheias). [source]
Descending (katabainon). Present active participle describing the process. Sheet Old word for linen cloth and only here in the N.T. Accusative case in apposition with skeuos (vessel). Let down (Kathiemenon). Present passive participle of Kathiēmi Old verb, but in the N.T. only here and Luke 5:19; Acts 9:25. Linear action here picturing the process, “being let down.” By four corners Instrumental case of archē beginning. We say “end” or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isaiah 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage). [source]
Not yet was the term “church” applied to the group of disciples in Antioch as it is in Acts 11:26; Acts 13:1. They sent forth (εχαπεστειλαν exapesteilan). First aorist active indicative of the double compound verb εχαποστελλω eẋapȯstellō to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (Acts 4:36.) and his championship of Saul after his conversion (Acts 9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (Acts 11:19) all the way to Antioch (εως Αντιοχειας heōs Antiocheias). [source]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
First aorist active participle of ανοιγω anoigō or νυμι ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. [source]
Neat Greek idiom as in Plato, Cratylus 440 C οι περι ερακλειτον hoi peri Herakleiton On this idiom see Gildersleeve, Syntax, p. 264. It means a man and his followers, “those around Paul.” Now Paul ranks first always in Acts save in Acts 14:2; Acts 15:12, Acts 15:25 for special reasons. Heretofore Saul (Paul) held a secondary position (Acts 9:27; Acts 11:30; Acts 13:1.). “In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself” (Furneaux). [source]
A very striking word, present active participle of συνβιβαζω sunbibazō old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in Acts 9:22 of Paul‘s preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go. [source]
This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Second aorist middle participle of επιλαμβανω epilambanō as in Acts 9:27; Acts 17:19, but here with hostile intent. Dragged (ειλκυσαν heilkusan). First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. Into the marketplace Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
The second aorist active infinitive is the subject of εδει edei with τον Χριστον ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων anastēnai ek nekrōn). This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Second aorist middle participle of επιλαμβανω epilambanō old verb, but in the N.T. only in the middle, here with the genitive αυτου autou to lay hold of, but with no necessary sense of violence (Acts 9:27; Acts 23:27; Mark 8:23), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether “unto the Areopagus It was all very polite. [source]
First aorist passive of this strong word κολλαω kollaō to glue to, common in Acts (Acts 5:13; Acts 8:29; Acts 9:26; Acts 10:28) No sermon is a failure which leads a group of men (ανδρες andres) to believe (ingressive aorist of πιστευω pisteuō) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. [source]
Paul‘s witness everywhere (Acts 9:22; Acts 17:3). This verb διαμαρτυρομενος diamarturomenos occurs in Acts 2:40 (which see) for Peter‘s earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Ειναι Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By τον Χριστον ton Christon Paul means “the Messiah.” His witness is to show to the Jews that Jesus of Nazareth is the Messiah. [source]
Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. [source]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
See this phrase for Christianity in Acts 9:2; Acts 19:9; Acts 24:22 which see, like the “Jesus Way” of the Indians. There had already been opposition and “stir” before this stage (cf. Acts 19:11-20). The fight with wild beasts in 1 Corinthians 15:32 (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus. [source]
Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Periphrastic imperfect active indicative. Usually κατοικεω katoikeō means residence in a place (Acts 4:16; Acts 7:24; Acts 9:22, Acts 9:32) as in Acts 2:14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Acts 2:9 of those who dwell in Mesopotamia, etc. [source]
First aorist passive indicative of συνχεω suncheō or συνχυνω sunchunō to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa esto4. It is an old verb, but in the N.T. only in Acts five times (Acts 2:6; Acts 9:22; Acts 19:32; Acts 21:27, Acts 21:31). In his own language (τηι ιδιαι διαλεκτωι tēi idiāi dialektōi). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue. [source]
, literally. This Way (ταυτην την οδον tautēn tēn hodon). The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. Unto the death Unto death, actual death of many as Acts 26:10 shows. Both men and women (ανδρας τε και γυναικας andras te kai gunaikas). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as “a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners” (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism. [source]
The very term used for Christianity by Luke concerning Paul‘s persecution (Acts 9:2), which see. Here it “avoids any irritating name for the Christian body” (Furneaux) by using this Jewish terminology. [source]
The first visit after his conversion when they tried to kill him in Jerusalem (Acts 9:29). [source]
“In which things” (affairs of persecution), “on which errand.” Cf. Acts 24:18. Paul made them leave Palestine (Acts 11:19) and followed them beyond it (Acts 9:2). [source]
Conative imperfect middle of πειραω peiraō the old form of the later Koiné{[28928]}š πειραζω peirazō so common in the Koiné, but in N.T. here only. Some MSS. have it in Acts 9:26; Hebrews 4:15. The old verb διαχειριζω diacheirizō to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Acts 5:30 which see. [source]
Genitive absolute, “a plot by the Jews having come against him.” Επιβουλη Epiboulē is an old word for a plot against one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in 2 Corinthians 10-13. They had given Paul much anguish of heart as is shown in I Cor. and in 2 Corinthians 1-7, but that trouble seems now past. It is Paul‘s old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts 18:5-17) who now took advantage of Paul‘s plans for departure to compass his death if possible. As he was about to set sail for Syria (μελλοντι αναγεσται εις την Συριαν mellonti anagesthai eis tēn Surian). The participle μελλοντι mellonti agrees in case (dative) with αυτωι autōi For the sense of intending see also Acts 19:13. Αναγεσται Anagesthai (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in Acts 13:13. He determined The best MSS. here read γνωμης gnōmēs (predicate ablative of source like επιλυσεως epiluseōs 2 Peter 1:20, Robertson, Grammar, p. 514), not γνωμη gnōmē (nominative). “He became of opinion.” The Jews had heard of Paul‘s plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that “the Spirit bade him return into Macedonia.” [source]
First aorist middle participle of τεαομαι theaomai (from τεα thea a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts 19:23-41; Acts 20:19), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (Acts 19:33) who may be the same as Alexander the coppersmith who did Paul so much harm (2 Timothy 4:14). Paul was not in the inner sanctuary Stirred up all the multitude (συνεχεον παντα τον οχλον sunecheon panta ton ochlon). Imperfect (kept on) active of συνχεω suncheō or συνχυνω sunchunō (υννω ̇unnō), to pour together, to confuse as in Acts 2:6; Acts 9:22; Acts 19:31, Acts 19:32; Acts 21:31 and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (Acts 19:31, Acts 19:32). The Jews from Ephesus had learned it from Demetrius the silversmith. Laid hands on him Second aorist (ingressive, with endings of the first aorist, αν ̇an) active indicative of επιβαλλω epiballō old verb to lay upon, to attack (note repetition of επι epi). They attacked and seized Paul before the charge was made. [source]
Present middle infinitive of κολλαω kollaō old verb to cleave to like glue as in Luke 15:15 which see. Seven times in Acts (Acts 9:26; Acts 10:28; Acts 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. Howbeit the people (αλλο λαος all'̇̇ho laos). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders. [source]
Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, Acts 9:14, Acts 9:21; Acts 22:16. [source]
But Luke terms it “the church” Plainly not just an “assembly,” but an organized body that was still “the church” when scattered in their own homes, “an unassembled assembly” according to the etymology. Words do not remain by the etymology, but travel on with usage. Haling (συρων surōn). Literally, dragging forcibly (=hauling). Present active participle of συρω surō old verb. Men and women A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. Acts 9:2; Acts 22:4). This fact will be a bitter memory for Paul always. Committed (παρεδιδου paredidou). Imperfect active of παραδιδωμι paradidōmi old verb, kept on handing them over to prison. [source]
A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. Acts 9:2; Acts 22:4). This fact will be a bitter memory for Paul always. Committed (παρεδιδου paredidou). Imperfect active of παραδιδωμι paradidōmi old verb, kept on handing them over to prison. [source]
Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Second aorist (effective) active infinitive of αναιρεω anaireō to take up, to make away with, to kill (Luke 23:32; Acts 12:1, etc.). The infinitive expresses purpose here as is done in Acts 9:24 by οπως hopōs and the aorist active subjunctive of the same verb Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2 Corinthians 11:24). [source]
Old word for a plan (βουλη boulē) against (επι epi) one. In the N.T. only in Acts (Acts 9:24; Acts 20:3, Acts 20:19; Acts 23:30). [source]
Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Imperfect passive indicative of πληροω plēroō old and common verb, were in process of being fulfilled. How “many” (considerable, ικαναι hikanai common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Galatians 1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about “three years” which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul‘s Epistles. So we must assume the return of Saul from Arabia at this juncture, between Acts 9:22, Acts 9:23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. [source]
See note on Acts 9:23. Luke is fond of the phrase and uses it for time, number, size. It might be “ten days, ten months, or ten years” (Page). [source]
First aorist (effective) middle indicative of συνβουλευω sunbouleuō old and common verb for counselling Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (Acts 9:16). To kill him (ανελειν αυτον anelein auton). Second aorist (effective) active infinitive of αναιρεω anaireō to take up, to make away with, to kill (Luke 23:32; Acts 12:1, etc.). The infinitive expresses purpose here as is done in Acts 9:24 by οπως hopōs and the aorist active subjunctive of the same verb (ανελωσιν anelōsin). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2 Corinthians 11:24). [source]
Imperfect active of sunzēteō the very verb used in Acts 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. But they went about to kill him (Hoi de epecheiroun anelein auton). Demonstrative hoi with de and the conative imperfect of epicheireō to put the hand to, to try, an old verb used in the N.T. only three times (Luke 1:1; Acts 9:29; Acts 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul‘s credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later. [source]
See on worthy, Luke 7:6. The primary meaning is sufficient, and hence comes to be applied to number and quantity; many, enough, as Mark 10:46; Luke 8:32; Acts 9:23, etc. So, long, of time (Acts 8:11; Acts 27:9). Worthy, i.e., sufficient for an honor or a place (Mark 1:7; Luke 7:6; 1 Corinthians 15:9). Adequate (2 Corinthians 2:16; 2 Corinthians 3:5). Qualified (2 Timothy 2:2). Here the sense might be expressed by for years enough. [source]
First aorist passive again of ενδυναμοω endunamoō late word to empower, to put power in, in lxx and Paul and Acts 9:22. [source]
See on proving, Acts 9:22. [source]
Paul makes use of Isaiah 33:18 without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. “On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah” (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably σοπος sophos refers to the Greek philosopher, γραμματευς grammateus to the Jewish scribe and συνζητητης sunzētētēs suits both the Greek and the Jewish disputant and doubter (Acts 6:9; Acts 9:29; Acts 17:18; Acts 28:29). There is a note of triumph in these questions. The word συνζητητης sunzētētēs occurs here alone in the N.T. and elsewhere only in Ignatius, Ephesians. 18 quoting this passage, but the papyri give the verb συνζητεω sunzēteō for disputing (questioning together). [source]
This use of ος hos (relative who) is almost consecutive (result). The πνευματικος pneumatikos man is superior to others who attempt even to instruct God himself. See note on Acts 9:22 and note on Acts 16:10 for συνβιβαζω sunbibazō to make go together. But we have the mind of Christ (ημεις δε νουν Χριστου εχομεν hēmeis de noun Christou echomen). As he has already shown (1 Corinthians 2:6-13). Thus with the mind (νους nous Cf. Philemon 2:5; Romans 8:9, Romans 8:27). Hence Paul and all πνευματικοι pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, “I know him whom I have believed.” “I believe; therefore I have spoken.” [source]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18. [source]
He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι ouchi here. All these questions expect an affirmative answer. The perfect active εορακα heoraka from οραω horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
Imperfect tense, was maintaining a constant watch. Compare Acts 9:24: They watched the gates day and night. [source]
Imperfect active of προυρεω phroureō old verb (from προυρος phrouros a guard) to guard by posting sentries. In Acts 9:24 we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. To seize (πιασαι piasai). Doric first aorist active infinitive of πιεζω piezō (Luke 6:38) for which see note on Acts 3:7. [source]
First aorist passive of χαλαω chalaō the very word used by Luke in Acts 9:25. In a basket (εν σαργανηι en sarganēi). Old word for rope basket whereas Luke (Acts 9:25) has εν σπυριδι en sphuridi (the word for the feeding of the 4,000 while κοπινος kophinos is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians. [source]
Old word for rope basket whereas Luke (Acts 9:25) has εν σπυριδι en sphuridi (the word for the feeding of the 4,000 while κοπινος kophinos is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians. [source]
The province, as distinguished from Jerusalem, where he must have been known as the persecutor of the church. See Acts 9:1, Acts 9:2. [source]
Better, laid waste. In Class. applied not only to things - cities, walls, fields, etc. - but also to persons. So Acts 9:21. [source]
This visit to Arabia has to come between the two visits to Damascus which are not distinguished in Acts 9:22. In Acts 9:23 Luke does speak of “considerable days” and so we must place the visit to Arabia between Acts 9:22, Acts 9:23. [source]
First aorist infinitive of ιστορεω historeō old verb (from ιστωρ histōr one who knows by inquiry), to gain knowledge by visiting. Only here in N.T. If we turn to Acts 9:26-30, we shall see that the visit of two weeks to Peter came after Barnabas endorsed Paul to the suspicious disciples in Jerusalem and probably while he was preaching in the city. It was a delightful experience, but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no doubt had much to say to Paul. [source]
Associative instrumental case. Of Judea (της Ιουδαιας tēs Ioudaias). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts 9:26-30). In Acts 9:31 the singular of εκκλησια ekklēsia is used, but in a geographic sense for Judea, Samaria, and Galilee. [source]
As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts 9:26-30). In Acts 9:31 the singular of εκκλησια ekklēsia is used, but in a geographic sense for Judea, Samaria, and Galilee. [source]
Imperfect passive of προυρεω phroureō to guard (from προυρος phrouros a guard). See note on Acts 9:24; note on 2 Corinthians 11:32. It was a long progressive imprisonment. Unto the faith which should afterwards be revealed (eis tēn mellousan pistin apokaluphthēnai). “Unto the faith (Galatians 3:22 again) about to be revealed.” Mellō and the first aorist passive infinitive (regular idiom). [source]
The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on Acts 9:22, and see on Colossians 2:2. [source]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
“Shall garrison,” future active indicative of προυρεω phroureō old verb from προυρος phrouros See note on Acts 9:24; 2 Corinthians 11:32. God‘s peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing. [source]
See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13(compare 1 Corinthians 2:16); Psalm 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10, assuredly gathering, Rev., concluding. [source]
oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; Luke 23:26; Acts 18:17, but not usually. See Mark 8:23; Luke 9:47; Acts 9:27. [source]
An unclassical word, found in Paul and Acts. See Acts 9:22; Philippians 4:13. Three times in the Pastorals. [source]
First aorist active infinitive of παριστημι paristēmi as in Colossians 1:22, Colossians 1:28. Approved unto God (δοκιμον τωι τεωι dokimon tōi theōi). Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative(A.V. declaration ), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets. [source]
οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
“Because of whom” (accusative case of relative, referring to πολλοι polloi many). Αυτων Autōn (their) refers to πσευδοδιδασκαλοι pseudodidaskaloi (false teachers) while πολλοι polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω blasphēmeō used as here with δι υμας di' humas because of you).The way of truth (η οδος της αλητειας hē hodos tēs alētheias). οδος Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]