KJV: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
YLT: whom it behoveth heaven, indeed, to receive till times of a restitution of all things, of which God spake through the mouth of all His holy prophets from the age.
Darby: whom heaven indeed must receive till the times of the restoring of all things, of which God has spoken by the mouth of his holy prophets since time began.
ASV: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of His holy prophets that have been from of old.
| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| δεῖ | it behooves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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| οὐρανὸν | heaven |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| μὲν | indeed |
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Parse: Particle Root: μέν Sense: truly, certainly, surely, indeed. |
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| δέξασθαι | to receive |
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Parse: Verb, Aorist Infinitive Middle Root: δέχομαι Sense: to take with the hand. |
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| ἄχρι | until |
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Parse: Preposition Root: ἄχρι Sense: until, unto, etc. |
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| χρόνων | [the] times |
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Parse: Noun, Genitive Masculine Plural Root: χρόνος Sense: time either long or short. |
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| ἀποκαταστάσεως | of restoration |
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Parse: Noun, Genitive Feminine Singular Root: ἀποκατάστασις Sense: restoration. |
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| πάντων | of all things |
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Parse: Adjective, Genitive Neuter Plural Root: πᾶς Sense: individually. |
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| ὧν | of which |
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Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| ἐλάλησεν | spoke |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| στόματος | [the] mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| ἁγίων | holy |
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Parse: Adjective, Genitive Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| αἰῶνος | [the] age |
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Parse: Noun, Genitive Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| αὐτοῦ | His |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| προφητῶν | prophets |
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Parse: Noun, Genitive Masculine Plural Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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Greek Commentary for Acts 3:21
Double compound (απο κατα ιστημι apoαποκατιστημι kataπαλινγενεσια histēmi), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Revelation 21:1. Paul has a mystical allusion also to the agony of nature in Romans 8:20-22. The verb apokathistēmi is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew 17:11; Mark 9:12) and by the disciples to Jesus in Acts 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in palingenesia (renewal, new birth) in Matthew 19:28; Titus 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea. [source]
Only here in New Testament. The kindred verb, to restore, occurs Matthew 17:11; Acts 1:6, etc. As a technical medical term, it denotes complete restoration of health; the restoring to its place of a dislocated joint, etc. [source]
The American Revisers insist on from of old. [source]
Reverse Greek Commentary Search for Acts 3:21
The exact phrase only here in the New Testament. Ἁπ ' is found in Acts 3:21; Acts 15:18; ἀπὸ τῶν αἰώνων in Colossians 1:26. [source]
Literally, “from the age,” “from of old.” Elsewhere in the N.T. we have απο του αιωνος apo tou aiōnos or απ αιωνος ap 'aiōnos (Luke 1:70; Acts 3:21; Acts 15:18) as is common in the lxx. Of a man born blind Perfect passive participle of γενναω gennaō This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness. [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
See Psalm 109:26; 1 Peter 1:3; Ephesians 2:4. Effective aorist active indicative of σωζω sōzō Through the washing of regeneration (δια λουτρου παλινγενεσιας dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit “And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. [source]
See Revelation 20:4 for the items here. “To infer from this statement, as many expositors have done, that the εζησαν ezēsan of Revelation 20:4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative” (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.This is the first resurrection (αυτη η αναστασις η πρωτη hautē hē anastasis hē prōtē). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]
Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to “the return of the martyrs and confessors to life at the beginning of the Thousand Years.” According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the “Regeneration” (παλινγενεσια palingenesia) of Matthew 19:28 and the “Restoration” (αποκαταστασις apokatastasis) of Acts 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in Revelation 20:12 and to the general resurrection in John 5:29; Acts 24:15. [source]