Acts 19:33

Acts 19:33 in Multiple Translations

Berean Standard Bible BSB

The Jews in the crowd pushed Alexander forward to explain himself, and he motioned for silence so he could make his defense to the people.

King James Version KJV

And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.

American Standard Version ASV

And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence unto the people.

Bible in Basic English BBE

Then they took Alexander out from among the people, the Jews putting him forward. And Alexander, making a sign with his hand, was about to make a statement to the people in answer:

Free Bible Version FBV

The Jews in the crowd pushed Alexander to the front. Alexander motioned with his hand for them to be quiet, wanting to explain things to the people.

Geneva Bible 1599 GNV

And some of the company drew foorth Alexander, the Iewes thrusting him forwards. Alexander then beckened with the hande, and woulde haue excused the matter to the people.

Young's Literal Translation YLT

and out of the multitude they put forward Alexander — the Jews thrusting him forward — and Alexander having beckoned with the hand, wished to make defence to the populace,

World English Bible WEB

They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.

Noah Webster Bible WBS

And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense to the people.

Douay-Rheims 1899 DRV

And they drew forth Alexander out of the multitude, the Jews thrusting him forward. And Alexander beckoning with his hand for silence, would have given the people satisfaction.

Translation for Translators T4T

One of the Jews there was named Alexander. Some of the Jews pushed him to the front of the stadium, so that he could speak to the crowd of people. So Alexander motioned with his hands to the crowd, wanting them to be quiet. He wanted to tell them that the Jews were not responsible for the riot.

Plain English Version PEV

One of the Jewish men there was called Alexander. Some people there pushed him to the front so that he could talk to the crowd of people. So Alexander held up his hand, to get the mob to be quiet.

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Berean Amplified Bible — Acts 19:33

BAB

Word Study

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Acts 19:33 Interlinear (Deep Study)

BIB

GRK εκ δε του οχλου προεβιβασαν αλεξανδρον προβαλοντων αυτον των ιουδαιων ο δε αλεξανδρος κατασεισας την χειρα ηθελεν απολογεισθαι τω δημω

εκ ek G1537 out from Prep

δε de G1161 then Conj

του ho G3588 the/this/who Art-GSM

οχλου ochlos G3793 crowd Noun-GSM

προεβιβασαν probibazō G4264 to prompt Verb-AAI-3P

αλεξανδρον Alexandros G223 Alexander Noun-ASM

προβαλοντων proballō G4261 to put forth Verb-2AAP-GPM

αυτον autos G846 it/s/he Pron-ASM

των ho G3588 the/this/who Art-GPM

ιουδαιων Ioudaios G2453 Jew Adj-GPM

ο ho G3588 the/this/who Art-NSM

δε de G1161 then Conj

αλεξανδρος Alexandros G223 Alexander Noun-NSM

κατασεισας kataseiō G2678 to signal Verb-AAP-NSM

την ho G3588 the/this/who Art-ASF

χειρα cheir G5495 hand Noun-ASF

ηθελεν thelō G2309 to will/desire Verb-IAI-3S

απολογεισθαι apologeomai G626 to defend oneself Verb-PNN

τω ho G3588 the/this/who Art-DSM

δημω dēmos G1218 people Noun-DSM

Greek Word Study

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Greek Word Reference — Acts 19:33

εκ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

του ho G3588 "the/this/who" Art-GSM

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.

οχλου ochlos G3793 "crowd" Noun-GSM

A crowd is a large group of people, like in Matthew 5:1 where Jesus taught the crowd. It can also refer to a riot or a class of people.

Definition: ὄχλος, -ου, ὁ, [in LXX for הָמוֹן (chiefly in Da TH), קָהָל ,חַיִל, etc. ;] __1. a moving crowd or multitude of persons, a throng: Mat.9:23, Mrk.2:4, Luk.5:1, Jhn.5:13, al.; pl., Mat.5:1, Mrk.10:1, Luk.3:7, and freq.; ὄ. ἱκανός, Mrk.10:46, al.; τοσοῦτος, Mat.15:33; οὐ μετ᾽ ὄχλου, Act.24:18; ἄτερ ὄχλου, Luk.22:6; πᾶς ὁ ὄ., Mat.13:2, Mrk.2:13, al.; ὄ. πολύς, Mat.20:29, Mrk.5:21, al.; ὁ πολὺς ὄ. (ὄ. π.), the populace, the common people, Mrk.12:37 (Swete, in l.; Field, Notes, 37), Jhn.12:9 (Westc, in l.). __2. (As also cl., opposite to δῆμος, which see, and cf. Tr., Syn., §xcviii), the populace, the common people (cf. ὁ πολὺς ὄ., supr.), Mat.14:5 21:26, Mrk.12:12, Jhn.7:12b; so with contempt (cl.), Jhn.7:49. In a more general sense, a multitude: with genitive, ὀνομάτων (see: ὀ.), Act.1:15; μαθητῶν, Luk.6:17, al. (AS)

Usage: Occurs in 169 NT verses. KJV: company, multitude, number (of people), people, press See also: Acts 1:15; Mark 3:9; Revelation 7:9.

προεβιβασαν probibazō G4264 "to prompt" Verb-AAI-3P

To prompt someone means to urge or lead them forward, as when Herodias prompted her daughter in Matthew 14:8.

Definition: προ-βιβάζω causal of προβαίνω, [in LXX: Exo.35:34 (יָרָה hi.), Deu.6:7 (שָׁנַן pi.) * ;] to lead forward, lead on; metaphorically, to induce, incite, urge: Mat.14:8.† (AS)

Usage: Occurs in 2 NT verses. KJV: draw, before instruct See also: Acts 19:33; Matthew 14:8.

αλεξανδρον Alexandros G223 "Alexander" Noun-ASM

Alexander was a common name in biblical times, given to several men, including a son of Simon of Cyrene who helped carry Jesus' cross, as mentioned in Mark 15:21. Another Alexander was a coppersmith who opposed the apostle Paul.

Definition: Ἀλέξανδρος, -ου, ὁ, Alexander __1. Son of Simon of Cyrene: Mrk.15:21 __2. A kinsman of the High Priest: Act.4:6. __3. A certain Jew: Act.19:33. __4. A coppersmith: 1Ti.1:20. __5. Perh. = 4 (see Ellic. on I Ti, l.with): 2Ti.4:14.† (AS)

Usage: Occurs in 5 NT verses. KJV: Alexander See also: 1 Timothy 1:20; Acts 4:6; Mark 15:21.

προβαλοντων proballō G4261 "to put forth" Verb-2AAP-GPM

To put forth means to push something forward or make it grow, like in Luke 21:30. This can refer to plants producing leaves or new ideas being presented.

Definition: προ-βάλλω [in LXX for חוּד, מָרַק, etc. ;] __1. to throw before. __2. to put forward: with accusative, Act.19:33; of trees, to put forth, produce (sc. φύλλα), Luk.21:30.† (AS)

Usage: Occurs in 2 NT verses. KJV: put forward, shoot forth See also: Acts 19:33; Luke 21:30.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

των ho G3588 "the/this/who" Art-GPM

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'.

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.

ιουδαιων Ioudaios G2453 "Jew" Adj-GPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

ο ho G3588 "the/this/who" Art-NSM

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'.

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.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αλεξανδρος Alexandros G223 "Alexander" Noun-NSM

Usage: Occurs in 5 NT verses. KJV: Alexander See also: 1 Timothy 1:20; Acts 4:6; Mark 15:21.

κατασεισας kataseiō G2678 "to signal" Verb-AAP-NSM

To signal or beckon someone, like Paul waving his hand in Acts 13:16. This word means to shake or wave as a signal. It appears in Acts 19:33 and 21:40.

Definition: κατα-σείω [in LXX: Da TH Bel 1:14 AR, 1Ma.6:38 * ;] __1. to shake down. __2. Of the hand, to shake or wave as a signal: τ. χεῖρα, Act.19:33; τ. χειρί, Act.13:16; id. with dative of person(s), Act.21:40; before inf., Act.12:17.† (AS)

Usage: Occurs in 4 NT verses. KJV: beckon See also: Acts 12:17; Acts 19:33; Acts 21:40.

την ho G3588 "the/this/who" Art-ASF

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'.

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.

χειρα cheir G5495 "hand" Noun-ASF

The word for hand in Greek can be literal or figurative, referring to power or instrument, as seen in Matthew 3:12 and 1 Corinthians 16:21. It is often used to describe a means of action or a symbol of authority, and is sometimes used in phrases that are similar to Hebrew constructions.

Definition: χείρ, genitive, χειρος (accusative, χεῖραν, 1Pe.5:6 T), ἡ, [in LXX chiefly for יָד ;] the hand: Mat.3:12, Mrk.3:1, Luk.6:6, al. mult.; ἡ χ., acting subject, Luk.22:21; pl., Act.17:25 20:34, 1Jn.1:1; τ. ἔργα τῶν χ., Act.7:41, Rev.9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., 1Co.16:21, Col.4:18, 2Th.3:17; prepositional phrases, esp. those without art., similar to Heb. constructions (Bl., §32, 4; 40, 9; 46, 9), ἐν χ.; with genitive (Lft., in l.), Gal.3:19; σὺν χ. ἀγγέλου, Act.7:35; διὰ (τῶν) χειρῶν (διὰ χειρός), Mrk.6:2, Act.5:12 7:25, al.; ἐπὶ χειρῶν, Mat.4:6, Luk.4:11; ellipse of χ. (ἡ δεξία, ἀριστερα; Bl., §44, 1), Mat.6:3, al. By meton., for the power or activity of an individual, Mat.17:22, Mrk.9:31, Luk.9:31, Jhn.10:39, Act.12:11, al.; metaphorically, of the activity or power of God: Luk.1:66 23:46, Jhn.10:29, Act.11:21 13:11, al. (AS)

Usage: Occurs in 168 NT verses. KJV: hand See also: 1 Corinthians 4:12; Luke 4:11; 1 Peter 5:6.

ηθελεν thelō G2309 "to will/desire" Verb-IAI-3S

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

απολογεισθαι apologeomai G626 "to defend oneself" Verb-PNN

This Greek word means to defend oneself or give an account of one's actions, and is used in the Bible to describe speaking in one's own defense, such as in Luke 21:14 and Acts 26:1.

Definition: ἀπολογέομαι, -οῦμαι (ἀπό, λόγος), [in LXX: Jer.12:1 (רִיב) Jer.31:6, 2Ma.13:26 * ;] __1. to defend: with accusative, Rom.2:15. __2. to defend one's self: absol., Luk.21:14, Act.26:1; before ὅτι, Act.25:8; τί, to adduce something in one's defence, Luk.12:11, Act.26:24 (ταῦτα) Act.24:10 (τὰ περὶ ἐμαυτοῦ); περί, with genitive of thing(s), and ἐπί, with genitive of person(s), Act.26:2; with dative of person(s), Act.19:33, 2Co.12:19.† (AS)

Usage: Occurs in 10 NT verses. KJV: answer (for self), make defence, excuse (self), speak for self See also: 2 Corinthians 12:19; Acts 26:2; Romans 2:15.

τω ho G3588 "the/this/who" Art-DSM

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'.

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.

δημω dēmos G1218 "people" Noun-DSM

The word people refers to a group of individuals bound together socially, like a community or crowd. In Acts, the people are often mentioned as a collective group, such as in Acts 12:22 and 17:5.

Definition: δῆμος, -ου, ὁ [in LXX chiefly for מִשְׁפָּחָה ;] __1. a district, country. __2. the common people, the people generally; esp. the people assembled: Act.12:22 17:5 19:30 33.† SYN.: λαός, the people at large: δ., the people as a body politic; opposite to δ. is ὄχλος, the unorganized multitude. ἔθνος, in sing., means in NT as in Gk. writers generally, a nation, but in pl. denotes the rest of mankind apart from the Jews: Gentiles. λ. also, rare in cl. (Att... λεώς), is frequently in LXX and NT, and usually limited to the chosen people, Israel (cf. Cl. Rev., i, 42 f.; Cremer, 689). (AS)

Usage: Occurs in 4 NT verses. KJV: people See also: Acts 12:22; Acts 19:30; Acts 19:33.

Study Notes — Acts 19:33

Show Verse Quote Highlights

Context
Cross References
Acts 19:33 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 19:33
Jamieson-Fausset-Brown on Acts 19:33
Matthew Poole's Commentary on Acts 19:33
Trapp's Commentary on Acts 19:33
Ellicott's Commentary on Acts 19:33
Adam Clarke's Commentary on Acts 19:33
Cambridge Bible on Acts 19:33
Barnes' Notes on Acts 19:33
Whedon's Commentary on Acts 19:33
Sermons on Acts 19:33

Context — The Riot in Ephesus

31Even some of Paul’s friends who were officials of the province of Asia sent word to him, begging him not to venture into the theatre. 32Meanwhile 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.

33The Jews in the crowd pushed Alexander forward to explain himself, and he motioned for silence so he could make his defense to the people.

34But when they realized that he was a Jew, they all shouted in unison for about two hours: “Great is Artemis of the Ephesians!” 35Finally the city clerk quieted the crowd and declared, “Men of Ephesus, doesn’t everyone know that the city of Ephesus is guardian of the temple of the great Artemis and of her image, which fell from heaven?

Cross References

	Reference	Text (BSB)
1	Acts 12:17	Peter motioned with his hand for silence, and he described how the Lord had brought him out of the prison. “Send word to James and to the brothers,” he said, and he left for another place.
2	2 Timothy 4:14	Alexander the coppersmith did great harm to me. The Lord will repay him according to his deeds.
3	1 Timothy 1:20	Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.
4	Acts 21:40–1	—
5	Acts 26:1–2	Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and began his defense: “King Agrippa, I consider myself fortunate to stand before you today to defend myself against all the accusations of the Jews,
6	Acts 13:16	Paul stood up, motioned with his hand, and began to speak: “Men of Israel and you Gentiles who fear God, listen to me!
7	Acts 24:10	When the governor motioned for Paul to speak, he began his response: “Knowing that you have been a judge over this nation for many years, I gladly make my defense.
8	Luke 1:22	When he came out and was unable to speak to them, they realized he had seen a vision in the temple. He kept making signs to them but remained speechless.
9	Philippians 1:7	It is right for me to feel this way about all of you, since I have you in my heart. For in my chains and in my defense and confirmation of the gospel, you are all partners in grace with me.

Acts 19:33 Summary

[This verse shows us that even in the midst of chaos and confusion, it's possible to seek calmness and order, as Alexander did when he motioned for silence to make his defense, and this is an important principle for us to apply in our own lives, as seen in Proverbs 15:1. By seeking to understand and communicate clearly, we can often diffuse tension and find a way forward, as Paul did in Acts 21:37-40. This verse also reminds us that our words have the power to either add to the chaos or bring calmness, and we should strive to use them wisely, as taught in Ephesians 4:29.]

Frequently Asked Questions

Why did the Jews in the crowd push Alexander forward to explain himself?

The Jews in the crowd pushed Alexander forward to explain himself because they wanted to use him to address the crowd and potentially calm the situation, as seen in Acts 19:33, similar to how the Jews often used their leaders to speak on their behalf, as in Acts 13:15.

What can we learn from Alexander's actions in this verse?

We can learn from Alexander's actions that even in chaotic situations, seeking silence and order can be a wise first step before attempting to communicate or defend oneself, as Alexander motioned for silence to make his defense, and this is reminiscent of the wisdom found in Proverbs 10:32.

How does this verse relate to the rest of the chapter?

This verse is a pivotal moment in the chapter, as it shows the attempt by the Jews to use Alexander to calm the crowd, but it ultimately backfires, as seen in Acts 19:34, and it highlights the tension between the Jewish and Gentile communities in Ephesus, as discussed in Acts 19:23-41.

What does this verse teach us about communication in difficult situations?

This verse teaches us that effective communication in difficult situations requires a combination of calmness, clarity, and respect for one's audience, as Alexander attempted to make his defense to the people, and this is in line with the teachings of Ephesians 4:29 and Colossians 4:6.

Reflection Questions

What are some times in my life when I have been in a situation like Alexander, needing to explain myself to a crowd or group of people, and how did I handle it?
How can I apply the principle of seeking silence and order before communicating or defending myself in my own life, especially in difficult or chaotic situations?
What are some ways that I can use my words to bring calmness and clarity to a situation, rather than adding to the chaos or confusion, as seen in Acts 19:33?
How can I balance the need to defend myself or my beliefs with the need to listen to and respect others, as Alexander attempted to do in this verse?

Gill's Exposition on Acts 19:33

And they drew Alexander out of the multitude,.... Or "some of the multitude brought forth Alexander"; into the theatre, in order to kill him, by casting him to the wild beasts.

Jamieson-Fausset-Brown on Acts 19:33

And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.

Matthew Poole's Commentary on Acts 19:33

They drew Alexander out of the multitude, where he could not be seen and heard, unto some more convenient place, from whence he might make a vindication or defence for them; and that most likely in behalf of the Jews, who were equally obnoxious to the rage of the people for being against their idolatry, as the Christians were. This Alexander is thought to have been that Alexander of whom we read, : though some think that this was another of that name. Beckoned with the hand, to procure silence; as .

Trapp's Commentary on Acts 19:33

33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. Ver. 33. And they drew Alexander] The coppersmith, who was here near to martyrdom, yet afterwards made shipwreck of the faith, 1 Timothy 1:19-20, and did the apostle much evil, and greatly withstood not his person only, but his preachings, 2 Timothy 4:15-16, which was a sin of a high and heinous nature. Would have made his defence] He would have excused his countrymen the Jews (who therefore put him forward), and have turned all the rage of the people upon the apostles. But by a sweet providence of God he could not have audience.

Ellicott's Commentary on Acts 19:33

(33) And they drew Alexander out of the multitude . . .—The fact that he was put forward by the Jews indicates, probably, that they were anxious to guard against the suspicion that they were at all identified with St. Paul or his companions. If we identify this Alexander with the “coppersmith” of 2 Timothy 4:14, who wrought so much evil against the Apostle on his third and last visit to Ephesus, we may assume some trade-connection with Demetrius which would give him influence with the crowd of artisans. His apologia, or defence, was obviously made by him as the representative of the Jews. The whole scene is again painted vividly—the vain attempt to gain a hearing by signs and gestures, the fury of the people on recognising his Jewish features and dress, their ready assumption that all Jews were alike in abhorring idols. Perhaps, also, they may have known or suspected that that abhorrence was sometimes accompanied by a readiness to traffic in what had been stolen from the idol’s temple. St. Paul’s words in Romans 2:22 may have had a personal application. The language of the town-clerk in Acts 19:37 suggests the same thought. He could point to Aristarchus and Gaius, and say emphatically, “These men are not robbers of temples, whatever others may be.”

Adam Clarke's Commentary on Acts 19:33

Verse 33. They drew Alexander out of the multitude, the Jews putting him forward] From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand; to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, τωδημω, for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose that this Alexander was a Christian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, 2 Timothy 4:14, and whom, with Philetus, he was obliged to excommunicate, 1 Timothy 1:20. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defence, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt.

Cambridge Bible on Acts 19:33

33. And they drew (Rev. Ver. brought) Alexander out of the multitude] There is a various reading in the verb here; and the sense may be “And some of the multitude instructed Alexander.” The verb in the Text. Recept. is the same which is used of the daughter of Herodias being instructed by her mother what she should ask. What appears to have been intended was that Alexander should explain on behalf of the Jews, that he and his fellow-Jews had no more sympathy with St Paul than the heathen multitude. It is just possible that this Alexander may be the same with him who is mentioned 2 Timothy 4:14.the Jews putting him forward] This appears to make it clear that he was no Christian. For the Jews could have had no interest in bringing forward anybody who would speak in defence of St Paul. But they were clearly concerned in hindering, if they could, this uproar, raised against one who to the heathen would be counted as a Jew, from developing into a general attack on their race. We see that this might be no unlikely result, for the crowd, recognising the Jewish face of the intending speaker, would not hear a word that he had to say.And Alexander … his defence unto the people] Better, a defence. There was no charge against which he had to defend himself, and he need never have been heard of, had not the Jews put him forward to be the mouthpiece of their disclaimer.

Barnes' Notes on Acts 19:33

And they drew Alexander - Who this Alexander was is not known. Grotius supposes that it was “Alexander the coppersmith, who had in some way done Paul much harm 2 Timothy 4:14; and whom, with Philetus, Paul had excommunicated.

Whedon's Commentary on Acts 19:33

33. They—A portion of the crowd. That there should be three Alexanders, all of Ephesus, each coming into relation with Paul, and each mentioned as a well known character, is quite inadmissible.

Sermons on Acts 19:33

	Sermon	Description
	Praying Through to the Fulness of Joy by Carter Conlon	In this sermon, the preacher emphasizes the importance of finding joy in serving others. He discusses how the devil has tried to distort this truth and divert the Church from it. T
	Does It Pay to Pray by William MacDonald	In this sermon, the speaker emphasizes the importance of prayer in the work of serving Christ. He refers to the Book of Acts and highlights the power of a united prayer. The speake
	James - the Lord's Brother by T. Austin-Sparks	T. Austin-Sparks explores the life of James, the Lord's brother, emphasizing how his close proximity to Jesus did not lead to belief until after the Resurrection. He highlights the
	2 Timothy 4:9-13 by St. John Chrysostom	John Chrysostom preaches about the importance of seizing spiritual riches with violence and fortitude, urging believers to prioritize God's kingdom over worldly possessions. He emp
	Why Do So Many Fail & Give Up? by Peter Hammond	Peter Hammond preaches on the challenges and sacrifices required to follow Jesus, emphasizing the need for self-denial, perseverance, and total surrender to God. He highlights the
	Intercession in Prayer by Paris Reidhead	In this sermon, the speaker emphasizes the importance of intercession and prayer in the mission of spreading the word of God. The key message is that the responsibility to pray for
	Of Church Discipline. by John Gill	John Gill emphasizes that church discipline is rooted in divine authority rather than human laws, asserting that Christ is the sole head and lawgiver of the church. He clarifies th