He had
This phrase refers to Philip the Evangelist, one of the seven deacons chosen in Acts 6:5. The use of "he had" indicates possession and responsibility, suggesting Philip's role as a father who nurtured his daughters in the faith. Historically, Philip's household is a testament to the early Christian family structure, where faith was a central component of daily life.

four unmarried daughters
The mention of "four unmarried daughters" highlights the number and marital status of Philip's daughters. In the cultural context of the time, being unmarried could imply a focus on spiritual matters rather than domestic responsibilities. The number four may symbolize completeness or universality, suggesting that their prophetic gift was fully recognized and respected within the early church community.

who prophesied
The act of prophesying in the New Testament is often associated with speaking forth the word of God, inspired by the Holy Spirit. The Greek word used here is "prophēteuō," which means to speak under divine inspiration. This indicates that Philip's daughters were active participants in the ministry of the early church, breaking cultural norms that often limited women's roles. Their prophetic gift underscores the inclusivity of the Holy Spirit's work, as prophesied in Joel 2:28 and fulfilled in Acts 2:17, where both sons and daughters are said to prophesy. This serves as an inspirational reminder of the diverse ways God equips His people for service, regardless of gender or marital status.

(9) The same man had four daughters, virgins, which did prophesy.--Both elements of the description are full of interest as throwing light on the life of the Apostolic Church. (1) The four daughters were "virgins." The word then, as afterwards, probably indicated, not merely the bare fact that they were as yet unmarried, but that they had devoted themselves, if not by irrevocable vows, yet by a steadfast purpose, to that form of service. In the organisation of women's work in the Church they formed apparently a distinct class, the complement of that of the widows of 1Timothy 5:10. St. Paul had distinctly sanctioned such a life, as presenting a higher standard of excellence than the duties of domestic life (1Corinthians 7:8), and on grounds which, in their general character, went beyond the "present distress" of a time of persecution (1Corinthians 7:26; 1Corinthians 7:34). It was, indeed, a matter on which he had no commandment from the Lord (1Corinthians 7:25), and in which he was therefore open to the teachings of experience, and these seem to have modified his judgment at a later date, and led him to the conclusion that it was better that the younger "widows" should marry (1Timothy 5:14), and that they should only be received into the list of those who were maintained by the Church in return for their services as "widows," at a more advanced age (1Timothy 5:9). The order of "virgin," however, continued to exist, and the term Virgo, sometimes with Ancilla Domini (the handmaid of the Lord; comp. Romans 16:1) added to it, is found in the inscriptions from the catacombs now in the Museums of the Collegio Romano and the Lateran. So Pliny, in his letter to Trajan (Ep. 10 ? 6), speaks of the women who were then called ministrae among the Christians, the latter term being probably used as the equivalent for "deaconesses." (2) These virgins "prophesied." The word comprised much more than mere prediction of the future, and included all words that came into the mind of the speaker as an inspiration, and to the hearers as a message from God. (Comp. Notes on Acts 2:17; Acts 19:6; 1Corinthians 14:24-25.) In other words, they preached. We ask when, and where? Did they prophesy in the assemblies of the Church? It is true that St. Paul had forbidden this at Corinth (1Corinthians 14:34), and forbade it afterwards at Ephesus (1Timothy 2:12); but the very prohibition proves that the practice was common (see also 1Corinthians 11:5), and it does not follow that St. Paul's rules of discipline as yet obtained in all the churches. It is perfectly possible, however, that they may have confined their ministrations to those of their own sex, and, accompanying their father in his missionary journeys, have gained access to women, both among Jews and Gentiles, and brought them to the knowledge of the Truth. It is obvious that the services of women, acting as deaconesses, would be needed as a matter of decorum in the baptism of female converts. . . . Verse 9. - Now this man for and the same man, A.V. Virgins. This certainly conveys the impression that they had dedicated their lives to the service of God (1 Corinthians 7:34-38). Which did prophesy. The question arises - Did they exercise their gift of prophecy in the Church or in private? The passage 1 Corinthians 11:5 seems to indicate that in the Church of Corinth women did pray and prophesy in the congregation, while, on the other hand, 1 Corinthians 14:34, 35 seems peremptorily to forbid women to speak or teach in Church, as does 1 Timothy 2:11, 12. How, then, is this apparent contradiction to be reconciled? It must be either by supposing

(1) that the gift of prophecy spoken of here and in 1 Corinthians 11:5 was exercised in private only; or

(2) that the prohibition did not apply to the extraordinary operation of the Holy Spirit speaking by prophet or prophetesses as the case might be. The latter seems the most probable (see Acts 13:1, note). On the office of prophets in the early Church, see Acts 11:27; Acts 13:1; Acts 15:32; Acts 19:6; Romans 12:6; 1 Corinthians 12:10, 28, 29; 1 Corinthians 13:2, 8; 1 Corinthians 14:6, 29, etc.; Ephesians 3:5; Ephesians 4:11; 1 Thessalonians 5:20 (see Alford, on Acts 11:27). As regards these daughters of Philip, there are conflicting statements in early Church writers. Eusebius ('Eccl. Hist.,' 3:30) quotes Clement of Alexandria as saying that both Peter and Philip among the apostles were married and had children, and that Philip moreover gave his daughters in marriage to husbands. But in the next chapter

(3) he quotes Polycrates, Bishop of Ephesus at the end of the second century, as saying that Philip the apostle and his two daughters, who had grown old in their virginity, were buried at Hierapolis; and that another daughter of his, "who had her conversation in the Holy Spirit," was buried at Ephesus. Eusebius himself thinks that these daughters of Philip the evangelist were meant. If they were, it does not necessarily follow that those who, according to Clemens Alexandrinus, were married were of the four mentioned here. They might be sisters. Polycrates seems to speak of three sisters who lived a religious life (in the technical sense); the fourth may have died young. But it is quite possible that Clemens may really be speaking of Philip the apostle, and Polycrates also; the more so as Philip the apostle, according to the tradition recorded by Nicephorns, suffered martyrdom at Hierapolis. However, the confusion between the two Philips is quite certain in the Menaeum (or Calendar) of the Greek Church, where we read, "On the 4th of September is the commemoration of Saint Hermione, one of the four daughters of the Apostle Philip, who baptized the eunuch of Candace. She and her sister Eutychis came into Asia after the death of the Apostle John. She was buried at Ephesus." A fragment of Caius (in Eusebius, 'Eccl. Hist.,' 3:31) increases the confusion by speaking of" the four daughters of Philip, prophetesses, who were buried in Hierapolis" (see Routh's 'Reliq. Sac.,' vol. 1. pp. 378-380).

Parallel Commentaries ...

[He]
τούτῳ (toutō)
Demonstrative Pronoun - Dative Masculine Singular
Strong's 3778: This; he, she, it.

had
ἦσαν (ēsan)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

four
τέσσαρες (tessares)
Adjective - Nominative Feminine Plural
Strong's 5064: Four. Or neuter tessara a plural number; four.

unmarried
παρθένοι (parthenoi)
Noun - Nominative Feminine Plural
Strong's 3933: Of unknown origin; a maiden; by implication, an unmarried daughter.

daughters
θυγατέρες (thygateres)
Noun - Nominative Feminine Plural
Strong's 2364: Apparently a primary word; a female child, or descendant.

who prophesied.
προφητεύουσαι (prophēteuousai)
Verb - Present Participle Active - Nominative Feminine Plural
Strong's 4395: From prophetes; to foretell events, divine, speak under inspiration, exercise the prophetic office.


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NT Apostles: Acts 21:9 Now this man had four virgin daughters (Acts of the Apostles Ac)