The Meaning of Acts 3:14 Explained

Acts 3:14

KJV: But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

YLT: and ye the Holy and Righteous One did deny, and desired a man -- a murderer -- to be granted to you,

Darby: But ye denied the holy and righteous one, and asked that a man that was a murderer should be granted to you;

ASV: But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you,

KJV Reverse Interlinear

But  ye  denied  the Holy One  and  the Just,  and  desired  a murderer  to be granted  unto you; 

What does Acts 3:14 Mean?

Context Summary

Acts 3:11-26 - Searching Words
Peter's sermon was delivered in the eastern colonnade of the Temple. It derived its name probably from the fact that Solomon's Porch had originally occupied that site. The Apostle argued that the gospel which was given them to proclaim was only the flower of the revelations which had been given them through the prophets. How vast the change wrought in this man by the strength and illumination imparted to him at Pentecost! Why should we not seek to be similarly infilled!
How humble-not by their power! How daring-God had glorified Him whom they slew! What glorious conceptions of Christ-Prince of Life, holy and righteous! What pity for the ignorance of the Jews! The times of refreshing which are to come on this distracted world depend on the repentance and restoration of Israel. The Jew has the first offer of the gospel, as the child of the covenant; but its wide provisions lie open to us all, who by faith have become heirs of the promises made to Abraham. Christ begins His work of benediction for the soul by turning it away from iniquity. "Turn us, O Lord, and we shall be turned!" [source]

Chapter Summary: Acts 3

1  Peter preaching to the people that came to see a lame man restored to his feet,
12  professes the cure to have been wrought by God, and his son Jesus;
13  withal reprehending them for crucifying Jesus;
17  which because they did it through ignorance,
18  and that thereby were fulfilled God's determinate counsel, and the Scriptures,
19  he exhorts them by repentance and faith to seek remission of their sins through Jesus

Greek Commentary for Acts 3:14

But ye [υμεις δε]
In contrast with Pilate (εκεινου — ekeinou). [source]
Murderer [ανδρα πονεα]
A man a murderer. In contrast with “the Holy and Righteous One.” To be granted (χαριστηναι — charisthēnai). As a favour (χαρις — charis). First aorist passive infinitive of χαριζομαι — charizomai So also Acts 25:11; Acts 27:24. [source]
To be granted [χαριστηναι]
As a favour First aorist passive infinitive of χαριζομαι — charizomai So also Acts 25:11; Acts 27:24. [source]
Desired [ᾐτήσασθε]
Or demanded. See on Luke 11:9. [source]
A murderer [ἄνδρα φονέα]
Lit., a man who was a murderer. [source]
To be granted [χαρισθῆναι]
By way of favor ( χάρις )i1. [source]

Reverse Greek Commentary Search for Acts 3:14

Acts 22:14 The God of our fathers - Just One []
A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Acts 3:14; Acts 7:52. [source]
Acts 21:38 That were murderers [τῶν σικαρίων]
The A. V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which “followed the Roman domination even into those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language” (Trench, “Synonyms”). The Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: “There sprang up in Jerusalem another description of robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general expressions of indignation, and by this plausible proceeding remained undetected” (“Jewish War,” c. xiii.). The general New Testament term for murderer is φονεύς (see Matthew 22:7; Acts 3:14; Acts 28:4, etc.). [source]
Acts 22:14 to know [γνωναι]
(γνωναι — gnōnai second aorist active of γινωσκω — ginōskō) his will, to see (ιδειν — idein second aorist active of οραω — horaō) the Righteous One (cf. Acts 3:14), to hear (ακουσαι — akousai first aorist active of ακουω — akouō) a voice from his mouth. [source]
Acts 22:14 to see [ιδειν]
(ιδειν — idein second aorist active of οραω — horaō) the Righteous One (cf. Acts 3:14), [source]
Acts 7:52 Which shewed before [προκαταγγειλαντας]
The very prophets who foretold the coming of the Messiah their fathers killed. The coming (της ελευσεως — tēs eleuseōs). Not in ancient Greek or lxx and only here in the N.T. (in a few late writers). Betrayers Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Luke 6:16; 2 Timothy 3:4. It cut like a knife. It is blunter than Peter in Acts 3:13. Murderers (πονεις — phoneis). The climax with this sharp word used of Barabbas (Acts 3:14). [source]
Acts 7:52 Betrayers [προδοται]
Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Luke 6:16; 2 Timothy 3:4. It cut like a knife. It is blunter than Peter in Acts 3:13. Murderers (πονεις — phoneis). The climax with this sharp word used of Barabbas (Acts 3:14). [source]
Acts 7:52 Murderers [πονεις]
The climax with this sharp word used of Barabbas (Acts 3:14). [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
-DIVIDER-
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
-DIVIDER-
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
-DIVIDER-
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
-DIVIDER-
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Philemon 1:22 A lodging [χενιαν]
Old word from χενος — xenos stranger. In N.T. only here and Acts 28:23. I shall be granted unto you (χαριστησομαι υμιν — charisthēsomai humin). First future passive of χαριζομαι — charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
Philemon 1:22 I shall be granted unto you [χαριστησομαι υμιν]
First future passive of χαριζομαι — charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
1 John 2:29 Righteous [δίκαιος]
Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; of Christ, 1 John 2:1; 1 John 3:7. Compare Acts 3:14; Acts 7:52; Acts 22:14. [source]
1 John 2:20 The Holy One []
Christ. See John 6:69; Acts 3:14; Acts 4:27, Acts 4:30; Revelation 3:7. [source]
1 John 2:20 From the Holy One [απο του αγιου]
They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. John 6:69; Acts 3:14.And ye know all things (και οιδατε παντα — kai oidate panta). But the best MSS. read παντες — pantes rather than παντα — panta “Ye all know it.” This anointing is open to all Christians, not just a select few. [source]

What do the individual words in Acts 3:14 mean?

You however the Holy and Righteous One denied requested a man a murderer to be granted to you
ὑμεῖς δὲ τὸν Ἅγιον καὶ Δίκαιον ἠρνήσασθε ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἅγιον  Holy 
Parse: Adjective, Accusative Masculine Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Δίκαιον  Righteous  One 
Parse: Adjective, Accusative Masculine Singular
Root: δίκαιος  
Sense: righteous, observing divine laws.
ἠρνήσασθε  denied 
Parse: Verb, Aorist Indicative Middle, 2nd Person Plural
Root: ἀρνέομαι  
Sense: to deny.
ᾐτήσασθε  requested 
Parse: Verb, Aorist Indicative Middle, 2nd Person Plural
Root: αἰτέω  
Sense: to ask, beg, call for, crave, desire, require.
ἄνδρα  a  man 
Parse: Noun, Accusative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
φονέα  a  murderer 
Parse: Noun, Accusative Masculine Singular
Root: φονεύς  
Sense: a murderer, a homicide.
χαρισθῆναι  to  be  granted 
Parse: Verb, Aorist Infinitive Passive
Root: χαρίζομαι  
Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.