Acts 11:1-18

Acts 11:1-18
Eastertide C25


Now the apostlesI and the believersII who were in JudeaIII heardIV

Notes on verse 1a

I “apostles” = apostolos. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.
II “believers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
III “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.
IV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

that the GentilesV had also acceptedVI the wordVII of God.VIII 

Notes on verse 1b

V “Gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.
VI “accepted” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
VII “word” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
VIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

2 So when PeterIX went upX to Jerusalem,XI the circumcised believersXII criticizedXIII him, 

Notes on verse 2

IX “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
X “went up” = anabaino. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (to walk, to go)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
XI “Jerusalem” = Ierousalem. From Hebrew yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
XII “circumcised believers” = peritome. From peritemno (to circumcise; literally cut around); {from peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); from temno (to cut as with a single slice)}. This is properly, cut around, referring to the way that foreskin is removed and so this is to circumcise. It can be used or the rite or the people who are circumcised – in a literal or figurative sense.
XIII “criticized” = diakrino. 19x in NT. From dia (through, across to the other side, thoroughly) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to judge, separate, contend, investigate, thoroughly judge.

saying,XIV “Why did you goXV to uncircumcisedXVI menXVII and eat withXVIII them?” 

Notes on verse 3

XIV “saying” = lego. Related to “word” in v1. See note VII above.
XV “go” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
XVI “uncircumcised” = akrobustia + echo. Akrobustia is perhaps from akron (end, tip, top, extreme); {related to akantha (thorn bush, thorn); from ake (point, edge)} + posthe (penis). This is foreskin – so, someone who is not circumcised or a Gentile. Echo is to have, hold, possess.
XVII “men” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
XVIII “eat with” = sunesthio. 5x in NT. From sun (with, together with) + esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is to eat with.

Then Peter beganXIX to explainXX it to them, step by step,XXI saying, “I was in the cityXXII of JoppaXXIII praying,XXIV

Notes on verses 4-5a

XIX “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
XX “explain” = ektithemi. 4x in NT. From ek (from, from out of) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to set forth, expound, abandon, declare.
XXI “step by step” = kathexes. Related to “uncircumcised” in v3. 5x in NT. From kata (down, against, throughout) + hexes (soon, next, adjoining, successive); {from echo (see note XVI above)}. This is in order, place to place, soon, step by step.
XXII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
XXIII “Joppa” = Ioppe. 10x in NT– all in Acts. From Hebrew Yapho (Joppa, a city); from yaphah (to be beautiful; properly, to be bright; to decorate). This is Joppa, a city whose name means “beauty” or “beautiful.” See
XXIV “praying” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.

and in a tranceXXV I sawXXVI a vision.XXVII

Notes on verse 5b

XXV “trance” = ekstasis. Related to “apostles” in v1. 7x in NT. From existemi (o displace or take something or someone from standing; figuratively, to be overwhelmed and flabbergasted – as if beside oneself; astonished, amazed, or mad); {from ek (from, from out of) + histemi (see note I above)}. This is bewilderment, amazement, distraction, shock, a trance, rapture. It is the root of the word “ecstasy.”
XXVI “saw” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
XXVII “vision” = horama. Related to “saw” in v5. 12x in NT. From horao (see note XXVI above). This is a sight, something seen, a vision. In the New Testament, it is always a supernatural vision.

There was somethingXXVIII like a largeXXIX sheetXXX coming downXXXI from heaven,XXXII

Notes on verse 5c

XXVIII “something” = skeuos + tis. Skeuos is a vessel, object, article, property, a tool. It is an implement or other equipment in a literal or figurative sense. It could also refer to a vessel of mercy or a wife. Tis is something or someone, a certain.
XXIX “large” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
XXX “sheet” = othone. 2x in NT. This is a cloth made of linen, also a sail.
XXXI “coming down” = katabaino. Related to “went up” in v2. From kata (down, against, throughout, among) + baino (see note X above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
XXXII “heaven” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.

being loweredXXXIII by its fourXXXIV corners;XXXV and it cameXXXVI closeXXXVII to me. 

Notes on verse 5d

XXXIII “lowered” = kathiemi. 4x in NT. From kata (down, against, throughout) + hiemi (to send). This is to lower, send.
XXXIV “four” = tessares. This is four – used figuratively for total coverage.
XXXV “corners” = arche. Related to “began” in v4. From archomai (see note XIX above). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.
XXXVI “came” = erchomai. Related to “go” in v3. See note XV above.
XXXVII “close” = achri. This is until, up to, while.

As I looked at it closelyXXXVIII I saw four-footed animals,XXXIX beasts of prey,XL reptiles,XLI and birdsXLII of the air.XLIII 

Notes on verse 6

XXXVIII “looked…closely” = atenizo + katanoeo. Atenizo is 14x in NT. From a (has an intensive sense) + teino (to stretch, extend, strain). This is to gaze or look steadily at with one’s full attention and fascination. Katanoeo is 14x in NT. From kata (down, against, throughout, among) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is to consider, discern, perceive, notice, observe. It is to think through something thoroughly in order to come to a conclusion – fully concentrated thinking.
XXXIX “four-footed animals” = tetrapous + ho + ge. Tetrapous is related to “four” in v5. 3x in NT. From tessares (see note XXXIV above) + pous (foot literal or figurative). This is quadruped or four-footed. Ge is earth, land, soil, region, country, the inhabitants of an area.
XL “beasts of prey” = therion. From the same as thera (hunting, game, a net, trap, destruction); from ther (wild animal – particularly one that is hunted). This is wild animal or any creature. Figuratively, as wild animals are often dangerous, it can refer to a brutal nature.
XLI “reptiles” = herpeton. 4x in NT. From herpo (to crawl). This is an animal that creeps or crawls. It is often used for snakes, reptiles, small creatures.
XLII “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.
XLIII “air” = ouranos. Same as “heaven” in v5. See note XXXII above.

I also heard a voiceXLIV saying to me, ‘Get up,XLV Peter; killXLVI and eat.’XLVII 

Notes on verse 7

XLIV “voice” = phone. Probably from phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is a voice, sound, tone or noise. It can also be a language or dialect.
XLV “get up” = anistemi. Related to “apostles” in v1 & “trance” in v5. From ana (upwards, up, again, back, anew) + histemi (see note I above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
XLVI “kill” = thuo. 14x in NT. This is to rush along, breathe violently. It can also mean to offer sacrifice, specifically by fire (in reference to the blowing smoke).
XLVII “eat” = phago. This is to eat or figuratively to consume like rust does.

But I replied, ‘By no means, Lord;XLVIII for nothing profaneXLIX or uncleanL

Notes on verse 8a

XLVIII “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
XLIX “profane” = koinos. 14x in NT. From sun (with, together with). This is common, shared – something for ordinary or everyday use. It can also denote unclean, unholy, or profane – unholy rather than something reserved for a sacred purpose.
L “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.

has everLI enteredLII my mouth.’LIII 

Notes on verse 8b

LI “nothing…ever” = oudepote. 16x in NT. From ou (not, no) + de (but, and, indeed, moreover) + pos (who, what) + hos (who, which, that, what) + te (and, even, also). This is never, nothing – a categorical denial. It could be never at all or not for a moment.
LII “entered” = eiserchomai. Same as “go” in v3. See note XV above.
LIII “mouth” = stoma. Related to “circumcised believers” in v2. Perhaps from tomoteros (see note XII above). This is mouth, speech, language, the tip of a sword, an opening in the ground.

But a second timeLIV the voice answered from heaven, ‘What God has made clean,LV you must not call profane.’LVI 

Notes on verse 9

LIV “second time” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See
LV “made clean” = katharizo. Related to “unclean” in v8. From katharos (see note L above). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.
LVI “call profane” = koinoo. Related to “profane” in v8. 14x in NT. From koinos (see note XLIX above). This is to make something common i.e. treated as ordinary and so not ceremonially pure/sacred. So, it can also mean to pollute or desecrate.

10 This happenedLVII three times;LVIII then everythingLIX was pulled upLX again to heaven. 11 LXIAt that very momentLXII threeLXIII men,

Notes on verses 10-11a

LVII “happened” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LVIII “three times” = tris. 12x in NT. From treis (three). This is three times.
LIX “everything” = hapas. From hama (at once, together with) + pas (all, every, every kind of) OR from a (with) + pas (see above). This is all; every part working together as a unit.
LX “pulled up” = anaspao. 2x in NT. From ana (up, again, back, anew) + spao (to pull, to draw a sword). This is to pull up, draw out, extricate.
LXI {untranslated} = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
LXII “at that very moment” = exautes. 6x in NT. From ek (from, from out of) + autos (he, she, self, they, same). Literally “from that one,” with the sense of “from that hour.” So, it is at once, immediately.
LXIII “three” = treis. Related to “three times” in v10. See note LVIII above.

sentLXIV to me from Caesarea,LXV arrivedLXVI at the houseLXVII where we were. 

Notes on verse 11b

LXIV “sent” = apostello. Related to “apostles” in v1 & “trance in v5 & “get up” in v7 & “arrived” in v11. See note I above.
LXV “Caesarea” = Kaisareia. 17x in NT. From kaisar (Caesar, at first a last name, then taken as a title by Roman emperors); from Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesarea – part of the name of two cities in Palestine. See
LXVI “arrived” = ephistemi. Related to “trance” in v5 & “get up” in v7. From epi (on, upon, what is fitting) + histemi (see note I above). This is to stand upon, happen, be present. Usually, it is used in a literal sense.
LXVII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.

12 The SpiritLXVIII told me to go withLXIX them and not to make a distinctionLXX between them and us. These sixLXXI brothersLXXII also accompaniedLXXIII me, and we entered the man’s house.LXXIV 

Notes on verse 12

LXVIII “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
LXIX “go with” = sunerchomai. Related to “go” in v3 & “came” in v5. From sun (with, together with) + erchomai (see note XXXVI above). This is to go with, assemble, leave together with, cohabit.
LXX “make a distinction” = diakrino. Same as “criticized” in v2. See note XIII above.
LXXI “six” = hex. 13x in NT. This is six. It is part of where “hexagon” comes from.
LXXII “brothers” = adelphos. Same as “believers” in v1. See note II above.
LXXIII “accompanied” = erchomai. Same as “came” in v5. See note XXXVI above.
LXXIV “house” = oikos. Related to “house” In v11. See note LXVII above.

13 He toldLXXV us how he had seen the angelLXXVI standingLXXVII in his houseLXXVIII and saying, ‘Send to Joppa and bringLXXIX Simon,LXXX who is calledLXXXI Peter; 

Notes on verse 13

LXXV “told” = apaggello. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.
LXXVI “angel” = aggelos. Related to “told” in v13. See note LXXV above.
LXXVII “standing” = histemi. Related to “apostles” in v1 & “trance” in v5 & “get up” in v7 & “arrived” and “sent” in v11. See note I above.
LXXVIII “house” = oikos. Same as “house” in v12. See note LXXIV above.
LXXIX “bring” = metapempo. 9x in NT. From meta (with, among, behind, beyond) + pempo (to send, put forth, or dispatch; often a temporary errand; sending someone with a focus on the place they departed from). This is to send after, summon, invite.
LXXX “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
LXXXI “is called” = epikaleo. From epi (on, upon, among, what is fitting) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call on, appeal to, worship, invoke for help.

14 he will giveLXXXII you a messageLXXXIII by which you and your entireLXXXIV householdLXXXV will be saved.’LXXXVI 

Notes on verse 14

LXXXII “give” = laleo. From lalos (talkative). This is to talk, say, or preach.
LXXXIII “message” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
LXXXIV “entire” = pas. Related to “everything” in v10. See note LIX above.
LXXXV “household” = oikos. Same as “house” in v12. See note LXXIV above.
LXXXVI “be saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.

15 And as I began to speak,LXXXVII the HolyLXXXVIII Spirit fellLXXXIX upon them just as it had upon us at the beginning.XC 

Notes on verse 15

LXXXVII “speak” = laleo. Same as “give” in v14. See note LXXXII above.
LXXXVIII “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
LXXXIX “fell” = epipipto. 11x in NT. From epi (on, upon, to, against, what is fitting) + pipto (to fall in a literal or figurative sense). This is fall upon. It could be in the sense of pressing in on, being seized with fear, being embraced (as in the parable of the prodigal son in Luke 15:20), bending over, being insulted, or the Spirit falling on people. So, it is coming upon someone with more or less affection or violence.
XC “beginning” = arche. Same as “corners” in v5. See note XXXV above.

16 And I rememberedXCI the wordXCII of the Lord, how he had said, ‘JohnXCIII, XCIV baptizedXCV with water,XCVI but you will be baptized with the Holy Spirit.’ 

Notes on verse 16

XCI “remembered” = mimnesko. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). This is to remind or remember. It is memory through an active, intentional process or being mindful of. It is not incidentally or accidentally remembering.
XCII “word” = rhema. Same as “message” in v14. See note LXXXIII above.
XCIII “John” = Ioannes. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (proper name of the God of Israel); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
XCIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
XCV “baptized” = baptizo. From bapto (to dip or dye; to entirely cover with liquid, to stain). This is to submerge, wash, or immerse. Used specially for baptism.
XCVI “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.

17 If then God gaveXCVII them the same giftXCVIII that he gave us when we believedXCIX

Notes on verse 17a

XCVII “gave” = didomi. Related to “gift” in v17. See note XCVIII below.
XCVIII “gift” = dorea. 11x in NT. From doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (to give in a literal or figurative sense). This is a free gift given voluntarily and not received by merit or entitlement. It emphasizes the benevolence of the giver.
XCIX “believed” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

in the Lord JesusC Christ,CI who was I that I couldCII hinderCIII God?” 

Notes on verse 17b

C “Jesus” = Iesous. Related to “John” in v16. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (see note XCIII above) + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
CI “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
CII “could” = dunatos. From dunamai (to be able, have power or ability). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.
CIII “hinder” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.

18 When they heard this, they were silenced.CIV And they praisedCV God, saying, “Then God has given even to the Gentiles the repentanceCVI that leads to life.”CVII

Notes on verse 18

CIV “were silenced” = hesuchazo. Related to “uncircumcised” in v3 & “step by step” in v4. 5x in NT. From the same as heuschios (quiet, peaceful, still, inner calm); {from hesuchos (still, quiet)} OR from hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)} + echo (see note XVI above). This is to be silent, cease working, stop a conflict, live quietly, rest, be silenced.
CV “praised” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
CVI “repentance” = metanoia. Related to “looked…closely” in v6. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (see note XXXVIII above)}. This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”
CVII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

Image credit: “Peter’s Vision” by Frank Wesley.

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