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Acts 19:29

Acts 19:29 in Multiple Translations

Soon the whole city was in disarray. They rushed together into the theatre, dragging with them Gaius and Aristarchus, Paul’s traveling companions from Macedonia.

And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre.

And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.

And the town was full of noise and trouble, and they all came running into the theatre, having taken by force Gaius and Aristarchus, men of Macedonia who were journeying in company with Paul.

The city was in complete chaos. People rushed towards the amphitheatre, dragging along with them Gaius and Aristarchus, Paul's traveling companions who were from Macedonia.

And the whole citie was full of confusion, and they rushed into the common place with one assent, and caught Gaius, and Aristarchus, men of Macedonia, and Pauls companions of his iourney.

and the whole city was filled with confusion, they rushed also with one accord into the theatre, having caught Gaius and Aristarchus, Macedonians, Paul's fellow-travellers.

The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.

And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theater.

And the whole city was filled with confusion; and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions, they rushed with one accord into the theatre.

Many of the other people in the city heard the shouting and went and joined the crowd. They also became angry at Paul and began shouting. Several of the people seized Gaius and Aristarchus, two men from Macedonia who had been traveling with Paul. Then the whole crowd of people ran, dragging those men along with them, to the city stadium.

A lot of the other people in the town heard them shouting, and they went and joined those men and started shouting too. They got angry with Paul, and they grabbed the 2 men from Macedonia that used to go around with Paul. Their names were Guyus and Aristarkus. They dragged those 2 men to the sports oval of that town.

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Berean Amplified Bible — Acts 19:29

BAB
Word Study

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Acts 19:29 Interlinear (Deep Study)

BIB
GRK και επλησθη η πολις ολη της συγχυσεως ωρμησαν τε ομοθυμαδον εις το θεατρον συναρπασαντες γαιον και αρισταρχον μακεδονας συνεκδημους παυλου
και kai G2532 and Conj
επλησθη plēthō, pimplēmi G4130 to fill Verb-API-3S
η ho G3588 the/this/who Art-NSF
πολις polis G4172 city Noun-NSF
ολη holos G3650 all Adj-NSF
της ho G3588 the/this/who Art-GSF
συγχυσεως sugchusis G4799 confusion Noun-GSF
ωρμησαν hormaō G3729 to stampede Verb-AAI-3P
τε te G5037 and/both Particle
ομοθυμαδον homothumadon G3661 united Adv
εις eis G1519 toward Prep
το ho G3588 the/this/who Art-ASN
θεατρον theatron G2302 theatre Noun-ASN
συναρπασαντες sunarpazō G4884 to seize Verb-AAP-NPM
γαιον Gaios G1050 Gaius Noun-ASM
και kai G2532 and Conj
αρισταρχον Aristarchos G708 Aristarchus Noun-ASM
μακεδονας Makedōn G3110 Macedonia Noun-APM
συνεκδημους sunekdēmos G4898 companion Noun-APM
παυλου Paulos G3972 Paul Noun-GSM
Greek Word Study

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Greek Word Reference — Acts 19:29

και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
επλησθη plēthō, pimplēmi G4130 "to fill" Verb-API-3S
This word means to fill something or someone, like filling a net with fish in Luke 5:7. It can also mean to fulfill or complete something, like fulfilling a promise or a period of time.
Definition: πίμπλημι [in LXX chiefly for מָלֵא, also for שָׂבַע ;] trans. form in present and imperfect of πλήθω (intrans. in these tenses), which supplies the other tense forms; to fill: with accusative, Luk.5:7; with accusative and genitive, Mat.27:48; pass., Mat.22:10, Act.19:29; of that which fills or takes possession of the mind : pass., with genitive, Luk.1:15, 41 1:67 4:28 5:26 6:11, Act.2:4 3:10 4:8, 31 5:17 9:17 13:9, 45. Metaphorical (as in LXX for מָלֵא: Gen.29:27, Job.15:32), to complete, fulfil: pass., of prophecy, Luk.21:22; of time, Luk.1:23, 57 2:6, 21-22 (cf. ἐμ-πίμπλημι).† πλήθω, see: πίμπλημι SYN.: πληροφορέω, πληρόω (AS)
Usage: Occurs in 25 NT verses. KJV: accomplish, full (…come), furnish See also: Acts 2:4; Luke 1:41; Matthew 27:48.
η ho G3588 "the/this/who" Art-NSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
πολις polis G4172 "city" Noun-NSF
In the Bible, a city refers to a town with walls, like Jerusalem in Matthew 2:23. It can also mean the people who live there, as in Matthew 10:5. Jesus often visited cities during his ministry.
Definition: πόλις, -εως, ὁ, [in LXX chiefly and very frequently for עִיר ;] a city: Mat.2:23, Mrk.1:45, Luk.4:29, Jhn.4:8, al. mult.; opposite to κῶμαι (κ. καὶ ἀγροί), Mat.9:35 10:11, Mrk.6:56, Luk.8:1 13:22; with nom. propr. in appos. (cl.), Act.11:5 16:14; with id. in genitive appos. (BL, §35, 5), Act.8:5, 2Pe.2:6; genitive, of the region, Luk.1:26 4:31, Jhn.4:5; of the inhabitants, Mat.10:5, 23 Luk.23:51, Act.19:35, 2Co.11:32; with genitive of person(s), of one's residence or native place, Mat.22:7, Luk.2:4, 11 4:29 10:11, Jhn.1:45, Act.16:20, Rev.16:9; of Jerusalem: ἡ ἁγία π., Mat.4:5 27:53, Rev.11:2; ἡ ἠγαπημένη, Rev.20:19; π. τοῦ μεγάλου, Mt 5 ̈35 (cf. Ps 47 (48):2); of the heavenly city in the Apocalyptic visions, Rev.3:12 21:2, 10 14ff. 22:14, 19. By meton., of the inhabitants of a city: Mat.8:34 12:25 21:10, Mrk.1:33, Act.14:21 21:30. (AS)
Usage: Occurs in 154 NT verses. KJV: city See also: 2 Corinthians 11:26; Luke 9:10; Hebrews 11:10.
ολη holos G3650 "all" Adj-NSF
The Greek word for 'all' or 'whole', meaning complete in every way, is used in the Bible to describe things that are entire or total, like in Luke 5:5 and Acts 11:26.
Definition: ὅλος, -η, -ον, [in LXX chiefly for כֹּל ;] of persons and things, whole, entire, complete; __1. of indefinite ideas, with subst. anarth.: Luk.5:5, Act.11:26 28:30, Tit.1:11; ὅλον ἄνθρωπον (an entire man; see Field, Notes, 93), Jhn.7:23; ὅλη Ἰερουσαλήμ (= πᾶσα Ἰ, Mat.2:3; see Bl., §47, 9), Act.21:31. __2. Definite, with art.; __(a) preceding subst.: Mat.4:23, 24 Luk.8:39, 1Co.12:17, al.; __(b) following subst.: Mrk.1:33, Luk.9:25, Jhn.4:53, Act.21:30, al.; __(with) between art. and subst., where subst. is an abstract noun (Plat., al.). __3. Attached to adj. or verb: Mat.13:33, Luk.13:21, Jhn.9:34, al.; adverbially, δι ̓ ὅλου (MM, xviii), Jhn.19:23. (AS)
Usage: Occurs in 100 NT verses. KJV: all, altogether, every whit, + throughout, whole See also: 1 Corinthians 5:6; Luke 11:36; Hebrews 3:2.
της ho G3588 "the/this/who" Art-GSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
συγχυσεως sugchusis G4799 "confusion" Noun-GSF
This word means confusion or riotous disturbance, like a crowd in an uproar, as seen in Acts 19:29. It describes a state of chaos and disorder. The Bible uses it to convey a sense of turmoil.
Definition: σύγχυσις, -εως, ἡ (συγχέω), [in LXX: Gen.11:9 (בָּבֶל), 1Ki.5:6 5:12(11) 1Ki.14:20 (מְהוּמָה) * ;] confusion: of a popular uproar, Act.19:29.† (AS)
Usage: Occurs in 1 NT verses. KJV: confusion See also: Acts 19:29.
ωρμησαν hormaō G3729 "to stampede" Verb-AAI-3P
To stampede means to rush or run violently, like the pigs in Matthew 8:32. This word is used to describe intense movement, as in Acts 19:29.
Definition: ὁρμάω, -ῶ (ὁρμή), [in LXX for שׁוּב, etc. ;] __1. causal, to set in motion, urge on. __2. Intrans., to hasten on, rush: before εἰς, Mat.8:32, Mrk.5:13, Luk.8:33, Act.19:29; ἐπί, with accusative, Act.7:57.† (AS)
Usage: Occurs in 5 NT verses. KJV: run (violently), rush See also: Acts 7:57; Luke 8:33; Matthew 8:32.
τε te G5037 "and/both" Particle
A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.
Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)
Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.
ομοθυμαδον homothumadon G3661 "united" Adv
United means being with one mind, as seen in Acts 1:14 and 2:46. It describes people acting together in agreement and harmony.
Definition: ὁμοθυμαδόν (ὁμός, θυμός), [in LXX for יַחַד (frequently in Jb), Wis.10:20 18:5, 12, al. ;] with one mind, with one accord: Act.1:14 2:46 4:24 5:12 7:57 8:6 12:20 15:25 18:12 19:29, Rom.15:6 (Hatch, Essays, 63 f., argues that the un-cl. sense together, which is found in Job.3:18 38:33, Num.24:24, Wis.18:5, 12 (but not Wis.10:20), al., should be attached to the NT instances, but see Abbott, Essays, 96; MM, xviii).† (AS)
Usage: Occurs in 12 NT verses. KJV: with one accord (mind) See also: Acts 1:14; Acts 8:6; Romans 15:6.
εις eis G1519 "toward" Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
το ho G3588 "the/this/who" Art-ASN
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
θεατρον theatron G2302 "theatre" Noun-ASN
A place for public performances or gatherings, like the theatre in Ephesus in Acts 19:29. It can also refer to the performance or show itself, like when Paul said believers are on display in 1 Corinthians 4:9. This word is used to describe public gatherings or performances.
Definition: θέατρον, -ον, τό (θεάομαι), __1. a theatre (used also as a place of assembly): Act.19:29, 31. __2. Collective for οἱ θεαταί, the spectators. __3. = θέα, θέαμα, a spectacle, show: metaphorically, 1Co.4:9.† (AS)
Usage: Occurs in 3 NT verses. KJV: spectacle, theatre See also: 1 Corinthians 4:9; Acts 19:29; Acts 19:31.
συναρπασαντες sunarpazō G4884 "to seize" Verb-AAP-NPM
To seize or snatch something away, as seen in Acts 27:15 where a storm caught the ship. This word means to take control of something forcefully. It is used to describe strong actions.
Definition: συν-αρπάζω [in LXX: Pro.6:25 (לָקַח), 2Ma.3:27 2Mac 4:41, 4Ma.5:4 * ;] "perfective " of ἁοπάζω (see M, Pr., 113), __(a) to seize and carry away (so most commonly) : Act.27:15; __(b) to seize and hold: Luk.8:29, Act.6:12 19:29.† (AS)
Usage: Occurs in 4 NT verses. KJV: catch See also: Acts 6:12; Acts 27:15; Luke 8:29.
γαιον Gaios G1050 "Gaius" Noun-ASM
Gaius was a Christian, mentioned in the New Testament as a person from Macedonia, Derbe, and Corinth. He is also the recipient of the Third Epistle of John.
Definition: Γαῖος, -ου, ὁ (Γάϊος, Rec.), Gaius, the name of a Christian; __1. of Macedonia: Act.19:29. __2. Of Derbe: Act.20:4. __3. Of Corinth: Rom.16:23, 1Co.1:14. __4. The one to whom in Ep. Jo is addressed: III Jo 1.† (AS)
Usage: Occurs in 5 NT verses. KJV: Gaius See also: 1 Corinthians 1:14; Acts 19:29; Romans 16:23.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
αρισταρχον Aristarchos G708 "Aristarchus" Noun-ASM
Aristarchus was a Macedonian Christian who traveled with Paul, as seen in Acts 19:29 and 20:4. He was a companion of the apostle. Aristarchus is also mentioned in Colossians 4:10 and Philemon 24.
Definition: Ἀρίσταρχος, -ου, ὁ (ἄριστος, ἀρχός; i.e. best-ruling) Aristarchus: Act.19:29 20:4 27:2, Col.4:10, Phm 24 (AS)
Usage: Occurs in 5 NT verses. KJV: Aristarchus See also: Acts 19:29; Acts 27:2; Philemon 1:24.
μακεδονας Makedōn G3110 "Macedonia" Noun-APM
A Macedonian is someone from the region of Macedonia, as mentioned in Acts 16:9 and 2 Corinthians 9:2. This term refers to people from this area.
Definition: Μακεδών, -όνος, ὁ a Macedonian: Act.16:9 19:29 27:2, 2Co.9:2 9:4.† (AS)
Usage: Occurs in 5 NT verses. KJV: of Macedonia, Macedonian See also: 2 Corinthians 9:2; Acts 16:9; Acts 27:2.
συνεκδημους sunekdēmos G4898 "companion" Noun-APM
A fellow traveler, someone who accompanies you on a journey, like in Acts 19:29. This word describes a companion who shares the experience of traveling. It emphasizes togetherness.
Definition: συν-έκδημος, -ου, ὁ (ἔκδημος, abroad), a fellow-traveller: Act.19:29, 2Co.8:1.† (AS)
Usage: Occurs in 2 NT verses. KJV: companion in travel, travel with See also: 2 Corinthians 8:19; Acts 19:29.
παυλου Paulos G3972 "Paul" Noun-GSM
Paul, originally named Saul, was a Roman apostle who wrote many letters in the New Testament, including Romans and 1 Corinthians. He is a key figure in the early Christian church.
Definition: Παῦλος, -ου, ὁ (Lat. Paulus), __1. Sergius Paulus: Act.13:7. __2. the Apostle Paul (cf. Σαῦλος): Act.13:9, and frequently throughout Ac., Rom.1:1, 1Co.1:1, al., 2Pe.3:15. (AS)
Usage: Occurs in 159 NT verses. KJV: Paul, Paulus See also: 1 Corinthians 1:1; Acts 20:37; Romans 1:1.

Study Notes — Acts 19:29

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Acts 20:4 Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.
2 Colossians 4:10 My fellow prisoner Aristarchus sends you greetings, as does Mark the cousin of Barnabas. You have already received instructions about him: If he comes to you, welcome him.
3 Acts 27:2 We boarded an Adramyttian ship about to sail for ports along the coast of Asia, and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us.
4 Philemon 1:24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers.
5 Acts 19:22 He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia.
6 1 Corinthians 4:9 For it seems to me that God has displayed us apostles at the end of the procession, like prisoners appointed for death. We have become a spectacle to the whole world, to angels as well as to men.
7 Romans 16:23 Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus.
8 1 Corinthians 1:14 I thank God that I did not baptize any of you except Crispus and Gaius,
9 Acts 21:30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple, and at once the gates were shut.
10 Acts 19:32 Meanwhile the assembly was in turmoil. Some were shouting one thing and some another, and most of them did not even know why they were there.

Acts 19:29 Summary

[Acts 19:29 tells us that the whole city was in disarray because the people were angry and upset about the potential threat to their goddess Artemis. This event shows us how quickly things can escalate when people are driven by emotions and misinformation, as warned in Proverbs 29:11. The crowd's reaction also highlights the importance of standing firm in our faith, like Paul did, even in the face of opposition, as encouraged in 1 Corinthians 16:13. By trusting in God's sovereignty, like Paul did, we can have peace and confidence even in the midst of chaos, as mentioned in Philippians 4:6-7.]

Frequently Asked Questions

What led to the city being in disarray in Acts 19:29?

The city was in disarray because the people were enraged by the thought that the temple of Artemis would be discredited, as mentioned in Acts 19:27, and they began shouting and rushing to the theatre.

Who were Gaius and Aristarchus, and why were they dragged into the theatre?

Gaius and Aristarchus were Paul's traveling companions from Macedonia, as mentioned in Acts 19:29, and they were dragged into the theatre because the crowd was angry and looking for someone to blame for the perceived threat to their goddess Artemis, similar to how the crowd reacted in Acts 17:5-9.

How does this event relate to the overall theme of the book of Acts?

This event in Acts 19:29 shows how the spread of the gospel can lead to conflict and persecution, as seen in Acts 8:1-3 and Acts 14:19-20, but also how God is sovereign and can use these events to further His purposes, as mentioned in Romans 8:28 and Philippians 1:12-14.

What can we learn from the crowd's reaction in Acts 19:29?

The crowd's reaction teaches us about the dangers of mob mentality and the importance of critically evaluating information, as warned in Proverbs 14:15 and Ephesians 4:14, and the need to stand firm in our faith despite opposition, as encouraged in 1 Corinthians 16:13 and 2 Thessalonians 2:15.

Reflection Questions

  1. How do I respond when faced with opposition or persecution for my faith, and what can I learn from the examples of Paul and his companions in Acts 19:29?
  2. What are some ways that I can be a calming influence in chaotic situations, like the disciples who tried to protect Paul in Acts 19:30-31?
  3. How can I balance my desire to stand up for what is right with the need to avoid unnecessary conflict, as seen in Acts 19:29-31?
  4. What are some ways that I can be more mindful of the potential consequences of my actions, like the crowd in Acts 19:29 who rushed into the theatre without thinking?
  5. How can I trust in God's sovereignty, like Paul did in Acts 19:29-31, even when things seem to be spiraling out of control?

Gill's Exposition on Acts 19:29

And the whole city was filled with confusion,.... For the workmen that made the silver shrines very likely ran up and down in the city, crying out, great is Diana of the Ephesians, which brought the

Jamieson-Fausset-Brown on Acts 19:29

And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.

Matthew Poole's Commentary on Acts 19:29

Filled with confusion; tumults and noise; all conditions of men, high and low, promiscuously being met in such uproars. Gaius; one born at Derbe, but living at Thessalonica, as . Aristarchus; of whom we read, . The theatre; a place or structure built for public uses; whence; 1. Their sports or plays in any public solemnity were beheld. 2. Their speeches or orations in their common assemblies were heard. 3. Where they punished also their malefactors; it being accommodated with several steps or seats higher than one another, and of vast extent for these purposes. Hither, according to their custom, they resort, to hear if any one would speak upon this occasion to them; or rather, to get these Christians condemned and executed for their supposed sacrilege and blasphemy.

Trapp's Commentary on Acts 19:29

29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’ s companions in travel, they rushed with one accord into the theatre. Ver. 29. And the whole city was filled with confusion]

Ellicott's Commentary on Acts 19:29

(29) The whole city was filled with confusion.—The loud shouts from the quarter in which Demetrius and his workmen met would, of course, attract attention. A rumour would spread through the city that the company of strangers, who had been objects of curiosity and suspicion, were engaged in a conspiracy against the worship which was the pride and glory of their city. It was natural, in such circumstances, that they should flock together to the largest place of public concourse, and drag thither any of that company on whom they might chance to light. We may compare, as an interesting historical parallel, the excitement which was caused at Athens by the mutilation of the Hermæ-busts at the time of the Sicilian Expedition under Alcibiades (Thuc. vi. 27). Gaius and Aristarchus.—The former name represents the Roman “Caius.” It was one of the commonest of Latin names, and appears as belonging to four persons in the New Testament: (1) the Macedonian mentioned here; (2) Gaius of Derbe (but see Note on Acts 20:4); (3) Gaius of Corinth, the host of St. Paul, whom he baptised with his own hands (Romans 16:23; 1 Corinthians 1:14); (4) Gaius to whom St. John addressed his third Epistle; (3) and (4), however, may probably be the same. (See Introduction to the Third Epistle General of John.) Of Aristarchus we learn, from Acts 20:4, that he was of Thessalonica. As such he had probably had some previous experience of such violence, and had, we may believe, shown courage in resisting it (1 Thessalonians 2:14). He appears as one of St. Paul’s companions in the journey to Jerusalem (Acts 20:4), probably as a delegate from the Macedonian churches. He appears, from Colossians 4:10, to have been a Jewish convert, and to have shared the Apostle’s imprisonment at Rome, either as himself under arrest, or, more probably, as voluntarily accepting confinement in the Apostle’s hired house (Acts 28:30), that he might minister to his necessities. The description given of them, as “Paul’s companions in travel” is not without significance as implying a missionary activity beyond the walls of Ephesus, in which they had been sharers. They rushed with one accord into the theatre.—The theatre of Ephesus was, next to the Temple of Artemis, its chief glory. Mr. Wood, the most recent explorer, describes it as capable of holding twenty-five thousand people (Ephes. p. 68). It was constructed chiefly for gladiatorial combats with wild beasts and the like, but was also used for dramatic entertainments. The theatre of a Greek city, with its wide open area, was a favourite spot for public meetings of all kinds, just as Hyde Park is with us, or as the Champ de Mars was in the French Revolution. So Vespasian addressed the people in the theatre of Antioch (Tacit. Hist. ii. 80; comp. also Apuleius, Metamorph., bk. iii.).

Adam Clarke's Commentary on Acts 19:29

Verse 29. The whole city was filled with confusion] Thus we find the peace of the whole city was disturbed, not by an apostle preaching the Gospel of Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing; but that it was by this craft he and his fellows got their wealth, and he was afraid to lose it. Rushed - into the theatre.] The theatres, being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80, speaking concerning Vespasian, says: Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. "Having entered into the theatre of the Antiochians, where it was the custom to hold consultations, the people running together, and being profuse in flattery, he addressed them." Frontinus, in Stratagem lib. iii. cap. 2, speaking of a public meeting at the theatre at Agrigentum, observes, ubi ex more Graecorum locus consultationi praebebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke.

Cambridge Bible on Acts 19:29

29. And the whole city was filled with confusion] The oldest texts omit “whole” and add an article before “confusion.” It is the special tumult which is meant. The city was not so much interested in the gains of the silversmiths, but equally with them in the glory and magnificence which Ephesus had, as the seat of the worship of Artemis. So that the noise, that began in the meeting which Demetrius had gathered, was taken up by the whole Ephesian population, and they needed a wider space for the crowds now pouring together from every side. The word for “confusion” intimates that the throng gathered in great excitement.and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel] These men must have been seized by the crowd because they were not able to find Paul. We may see therefore that between the meeting of the craftsmen and the greater assembly in the theatre, there had been search made by the mob that they might lay hands on the Apostle. It is interesting to note that the companionship of these Macedonian converts gives evidence of the permanent effect of the labours of St Paul in that country on his previous journey. The brevity of the record in the Acts makes it important to observe such indications wherever they are given undesignedly. This Gaius is not identical with any other of the same name met with in Acts 20:4, and Romans 16:23, 1 Corinthians 1:15. Of Aristarchus we hear again in Acts 20:4 and Acts 27:2, for he accompanied St Paul in his voyage to Rome and is mentioned in the Epistles written at that time (Colossians 4:10; Philemon 1:24). As natives of Colossæ, and most probably Philemon himself, came to Ephesus and heard the preaching of St Paul there, Aristarchus may have been personally known to those to whom the Apostle sends his greeting in the above-named letters.they rushed with one accord into the theatre] To preserve the order of the Greek, the Rev. Ver. places this clause before the preceding. The A.V. is more in agreement with the genius of the English language. The theatre was the scene of all the great games and exhibitions of the city. Its ruins still remain and give evidence that when this crowd assembled there it was a building that could hold 25,000 or 30,000 people (see Wood’s Ephesus, p. 68; Fellowes, Asia Minor, p. 274). As Gaius and Aristarchus were not Jews, but the former perhaps of Roman extraction, if we may judge by his name, and the latter a Greek, with rights which even the Ephesian mob would not venture to outrage, we do not read of anything more done to them, than their being dragged along with the crowd towards the place of meeting. It might be thought that they could tell how St Paul was to be found, and when they could not, they were let go.

Barnes' Notes on Acts 19:29

Confusion - Tumult; disorder. Gaius - He had lived at Corinth, and had kinky entertained Paul at his house, 1 Corinthians 1:14; Romans 16:23.

Whedon's Commentary on Acts 19:29

29. Gaius—Same name as the Latin Caius. This Gaius, mentioned only here, being a Macedonian, must not be identified with Gaius of Derbe, (Acts 20:4,) and probably not with Gaius of Corinth, (Romans

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