KJV: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
YLT: And being assembled together with them, he commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which, saith he, 'Ye did hear of me;
Darby: and, being assembled with them, commanded them not to depart from Jerusalem, but to await the promise of the Father, which said he ye have heard of me.
ASV: and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which,'said he , ye heard from me:
being assembled Or, eating with them.
ye have heard Or, heard from me.
Verse Meaning
What Jesus told His disciples to wait for in Jerusalem was the promised baptism of the Holy Spirit ( Luke 24:49; cf. Luke 1:5; John 14:16; John 14:26; John 15:26; John 16:7). It must have been difficult for these disciples to wait for God to do what He had promised, as all Christians find it is. Jesus viewed the Spirit as a significant gift of God"s grace to His people (cf. Luke 11:13). He is not just a means to an end but a major part of the blessings of salvation. [source][source][source]
"No New Testament writer more clearly emphasises [1] the Divine Personality and continuous power of the Spirit of God. Thus in the two-fold emphasis on the Exalted Lord and the Divine Spirit we have the most marked feature of the book, namely, the predominance of the Divine element over the human in Church life and work." [2][source]
Context Summary
Acts 1:1-14 - Beginning Afresh
Luke informs Theophilus (the name means "a lover of God") that his Gospel told the story of what the Lord began to do and teach. Evidently this further book is a continuation of His deeds and words. It ought to be called "The Acts of the Ascended Christ." The Gospel tells of what Jesus did through a mortal body; and this book what He did through the Church, which is His body, "the fullness of Him that filleth all in all." Here we learn that the time between the Resurrection and the Ascension was forty days; that our Lord issued commandments, no doubt about the ordering of the Church; and that He spoke with the Apostles of the coming kingdom of God-that ideal society which is God's great objective through the ages. It would not be established by the sword of the soldier, but by the witness-bearing of the evangelist, Acts 1:8.
Then the Lord rose before their eyes, and passed within a cloud, which dropped like a curtain before Him. He passed into heaven, Hebrews 9:24, to make intercession, to guide the course of His Church, and to sit at the right hand of the Father till His enemies should be made His footstool. [source]
Chapter Summary: Acts 1
1Christ, preparing his apostles to the beholding of his ascension, 4gathers them together unto the Mount of Olives, 6commands them to expect in Jerusalem the sending down of the Holy Spirit, 9and ascends into heaven in their sight 10After his ascension they are warned by two angels to depart, and to set their minds upon his second coming 12They accordingly return, and, giving themselves to prayer, 23choose Matthias apostle in the place of Judas
Greek Commentary for Acts 1:4
Being assembled together with them [συναλιζομενος] Present passive participle from συναλιζω sunalizō an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω halizō from αλης halēs crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from συν sun and αλς hals (salt). Salt was the mark of hospitality. There is the verb αλιστητε εν αυτωι halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke 24:41-43; Mark 16:14). [source]
To wait for the promise of the Father [περιμενειν την επαγγελιαν του πατρος] Note present active infinitive, to keep on waiting for (around, περι peri). In the Great Commission on the mountain in Galilee this item was not given (Matthew 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit (“the promise of the Holy Spirit,” objective genitive). Which ye heard from me (ην ηκουσατε μου hēn ēkousate mou). Change from indirect discourse (command), infinitives χωριζεσται chōrizesthai and περιμενειν perimenein after παρηγγειλεν parēggeilen to direct discourse without any επη ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Which ye heard from me [ην ηκουσατε μου] Change from indirect discourse (command), infinitives χωριζεσται chōrizesthai and περιμενειν perimenein after παρηγγειλεν parēggeilen to direct discourse without any επη ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Being assembled together [συναλιζόμενος] From σύν , together, and ἁλής , thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from σύν , together, and ἅλς , salt: eating salt together, and hence generally of association at table. [source]
Commanded [παρήγγειλεν] Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command. [source]
To wait for [περιμένειν] Only here in New Testament. [source]
The promise [ἐπαγγελίαν] Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. Ὑπισχνέομαι , meaning to promise in response to a request, does not occur; and ὁμολογέω , Matthew 14:7, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there. [source]
Not many days hence [οὐ μετὰ πολλὰς ταύτας ἡμέρας] Lit., not after many of these days. Not after many, but after a few. [source]
Reverse Greek Commentary Search for Acts 1:4
Luke 5:14To tell no man [μηδενι ειπειν] This is an indirect command after the verb “charged” But Luke changes (constructio variata) to the direct quotation, a common idiom in Greek and often in Luke (Acts 1:4.). Here in the direct form he follows Mark 1:43; Matthew 8:4. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus 13:39; 14:2-32). [source]
Acts 1:6Asked [ηρωτων] Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5,Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 1:6Dost thou restore [ει αποκατιστανεις] The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
Acts 10:42He charged [παρηγγειλεν] First aorist active indicative as in Acts 1:4. There Jesus is the subject and so probably here, though Page insists that ο τεος ho theos (God) is here because of Acts 10:40. [source]
Acts 2:33The promise of the Holy Spirit [την επαγγελιαν του πνευματος του αγιου] The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” See also Galatians 3:14. [source]
Acts 23:22Tell no man [μηδενι εκλαλησαι] Indirect command (oratio obliqua) after παραγγειλας paraggeilas (charging) with first aorist active infinitive of εκλαλεω ekaleō (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (oratio recta) as in Acts 1:4, “that thou hast signified these things to me” Same verb here as in Acts 23:15. This change is common in the N.T. (Robertson, Grammar, p. 1047). [source]
Acts 2:33Exalted [υπσωτεις] First aorist passive participle of υπσοω hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17,Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
Romans 12:12Continuing instant [προσκαρτεροῦντες] Compare Acts 1:4; Acts 6:4. Rev., steadfastly for instant, which has lost its original sense of urgent (Latin, instare to press upon ). Thus Latimer: “I preached at the instant request of a curate.” Compare A.V., Luke 7:4; Acts 26:7. [source]
Romans 9:4The promises [] The collective messianic promises on which the covenants were based. The word originally means announcement. See on Acts 1:4. [source]
1 John 2:25And this is the promise [και αυτη εστιν η επαγγελια] See 1 John 1:5 for the same idiom with αγγελια aggelia (message). This is the only instance of επαγγελια epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit. [source]
What do the individual words in Acts 1:4 mean?
Andbeing assembled togetherHe instructedthemfromJerusalemnotto departbutto awaitthepromiseof theFatherThat whichyou heardof Me
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: παραγγέλλω
Sense: to transmit a message along from one to another, to declare, announce.
Greek Commentary for Acts 1:4
Present passive participle from συναλιζω sunalizō an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω halizō from αλης halēs crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from συν sun and αλς hals (salt). Salt was the mark of hospitality. There is the verb αλιστητε εν αυτωι halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke 24:41-43; Mark 16:14). [source]
Note present active infinitive, to keep on waiting for (around, περι peri). In the Great Commission on the mountain in Galilee this item was not given (Matthew 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit (“the promise of the Holy Spirit,” objective genitive). Which ye heard from me (ην ηκουσατε μου hēn ēkousate mou). Change from indirect discourse (command), infinitives χωριζεσται chōrizesthai and περιμενειν perimenein after παρηγγειλεν parēggeilen to direct discourse without any επη ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
Change from indirect discourse (command), infinitives χωριζεσται chōrizesthai and περιμενειν perimenein after παρηγγειλεν parēggeilen to direct discourse without any επη ephē (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου mou (from me). Luke continues in Acts 1:5 with the direct discourse giving the words of Jesus. [source]
From σύν , together, and ἁλής , thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from σύν , together, and ἅλς , salt: eating salt together, and hence generally of association at table. [source]
Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command. [source]
Only here in New Testament. [source]
Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. Ὑπισχνέομαι , meaning to promise in response to a request, does not occur; and ὁμολογέω , Matthew 14:7, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there. [source]
Lit., not after many of these days. Not after many, but after a few. [source]
Reverse Greek Commentary Search for Acts 1:4
This is an indirect command after the verb “charged” But Luke changes (constructio variata) to the direct quotation, a common idiom in Greek and often in Luke (Acts 1:4.). Here in the direct form he follows Mark 1:43; Matthew 8:4. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus 13:39; 14:2-32). [source]
Imperfect active, repeatedly asked before Jesus answered. Lord (κυριε kurie). Here not in the sense of “sir” (Matthew 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5, Acts 19:10, etc.) and in prayer to Jesus (Acts 7:59). Dost thou restore The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
The use of ει ei in an indirect question is common. We have already seen its use in direct questions (Matthew 12:10; Luke 13:23 which see note for discussion), possibly in imitation of the Hebrew (frequent in the lxx) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb αποκατιστανω apokathistanō is late (also αποκατισταω apokathistaō) omega form for the old and common αποκατιστημι apokathistēmi double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John 14-16) and the power of the Holy Spirit (Acts 1:4.). [source]
First aorist active indicative as in Acts 1:4. There Jesus is the subject and so probably here, though Page insists that ο τεος ho theos (God) is here because of Acts 10:40. [source]
The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” See also Galatians 3:14. [source]
The promise made by Jesus (Acts 1:4) and foretold by Joel (Acts 2:18). [source]
Indirect command (oratio obliqua) after παραγγειλας paraggeilas (charging) with first aorist active infinitive of εκλαλεω ekaleō (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (oratio recta) as in Acts 1:4, “that thou hast signified these things to me” Same verb here as in Acts 23:15. This change is common in the N.T. (Robertson, Grammar, p. 1047). [source]
First aorist passive participle of υπσοω hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
See on Acts 1:4. [source]
Compare Acts 1:4; Acts 6:4. Rev., steadfastly for instant, which has lost its original sense of urgent (Latin, instare to press upon ). Thus Latimer: “I preached at the instant request of a curate.” Compare A.V., Luke 7:4; Acts 26:7. [source]
The collective messianic promises on which the covenants were based. The word originally means announcement. See on Acts 1:4. [source]
Wrong. It means in the New Testament only command. See on Luke 5:14; see on Acts 1:4. [source]
Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Acts 2:16sqq.; Joel 2:28; Zechariah 12:10; Isaiah 32:15; Isaiah 44:3; John 7:39; Acts 1:4-8; Galatians 3:14. [source]
The exact phrase only here. Comp. 2 Corinthians 7:1; Hebrews 7:6. The participle is explanatory, since it has promise. For ἐπαγγελία promisesee on Acts 1:4. [source]
See on Acts 1:4. Very common in Luke and Acts, but not in Paul. In 1st Timothy alone five times. [source]
See on Acts 1:4. [source]
See 1 John 1:5 for the same idiom with αγγελια aggelia (message). This is the only instance of επαγγελια epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit. [source]