KJV: To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
YLT: to whom also he did present himself alive after his suffering, in many certain proofs, through forty days being seen by them, and speaking the things concerning the reign of God.
Darby: to whom also he presented himself living, after he had suffered, with many proofs; being seen by them during forty days, and speaking of the things which concern the kingdom of God;
ASV: To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God:
| οἷς | to whom |
|
Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| παρέστησεν | He presented |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παριστάνω Sense: to place beside or near. |
|
| ἑαυτὸν | Himself |
|
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| ζῶντα | alive |
|
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
|
| μετὰ | after |
|
Parse: Preposition Root: μετά Sense: with, after, behind. |
|
| παθεῖν | suffering |
|
Parse: Verb, Aorist Infinitive Active Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
|
| αὐτὸν | of Him |
|
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| πολλοῖς | many |
|
Parse: Adjective, Dative Neuter Plural Root: πολύς Sense: many, much, large. |
|
| τεκμηρίοις | proofs |
|
Parse: Noun, Dative Neuter Plural Root: τεκμήριον Sense: that from which something is surely and plainly known. |
|
| δι’ | during |
|
Parse: Preposition Root: διά Sense: through. |
|
| ἡμερῶν | days |
|
Parse: Noun, Genitive Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| τεσσεράκοντα | forty |
|
Parse: Adjective, Genitive Feminine Plural Root: τεσσαράκοντα Sense: forty. |
|
| ὀπτανόμενος | being seen |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ὀπτάνομαι Sense: to look at, behold. |
|
| αὐτοῖς | by them |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| λέγων | speaking |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
|
| τὰ | the things |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| περὶ | concerning |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| βασιλείας | kingdom |
|
Parse: Noun, Genitive Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
Greek Commentary for Acts 1:3
He chose them and then also manifested himself to these very same men that they might have personal witness to give. [source]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. [source]
Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. [source]
At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew. [source]
The word is akin to τέκμαρ , a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably assuming that a proof implies certainty. [source]
Only here in New Testament. Rev., appearing. [source]
Lit., “through forty days.” Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given. [source]
Reverse Greek Commentary Search for Acts 1:3
This commission in Mark is probably another report of the missionary Magna Charta in Matthew 28:16-20 spoken on the mountain in Galilee. One commission has already been given by Christ (John 20:21-23). The third appears in Luke 24:44-49; Acts 1:3-8. [source]
First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke 24:50.) and Acts 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mark 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke 24:50) at the close of the forty days (Acts 1:3) and so after the return from Galilee (Matthew 28:16). [source]
Jesus has often spoken of the Father‘s sending him using both αποστελλω apostellō and πεμπω pempō Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as so) see John 6:57; John 10:15. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew 28:16-20; 1 Corinthians 15:6), another on the Mount of Olives (Luke 24:44-51; Acts 1:3-11). [source]
First aorist active indicative of πανεροω phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
The common verb (first aorist passive indicative of οραω horaō to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1 Corinthians 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (Acts 1:3). [source]
Put at the service of; render. Rev., present. Compare Luke 2:22; Acts 9:41; Romans 12:1. See on Acts 1:3. [source]
See on Acts 1:3. It is used as a legal term, of presenting culprits or witnesses in a court of justice. Compare prove, Acts 24:13. From this, and from the term προστάτις succorerit has been inferred that Phoebe was going to Rome on private legal business (see Conybeare and Howson). This is a mere fancy. [source]
Lit., present. Rev., more correctly, will not commend. See on shewed himself, Acts 1:3. [source]
Future active indicative of παριστημι paristēmi old word to present as in Acts 1:3; Luke 2:22; Colossians 1:28. Food (βρωμα brōma) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. [source]
Purpose of the reconciliation. Compare Romans 8:30. See on shewed himself, Acts 1:3. Compare Romans 12:1, where it is used of presenting a sacrifice. [source]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]