KJV: Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
YLT: 'Ye are sons of the prophets, and of the covenant that God made unto our fathers, saying unto Abraham: And in thy seed shall be blessed all the families of the earth;
Darby: Ye are the sons of the prophets and of the covenant which God appointed to our fathers, saying to Abraham, And in thy seed shall all the families of the earth be blessed.
ASV: Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.
| υἱοὶ | sons |
|
Parse: Noun, Nominative Masculine Plural Root: υἱός Sense: a son. |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| προφητῶν | prophets |
|
Parse: Noun, Genitive Masculine Plural Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| διαθήκης | covenant |
|
Parse: Noun, Genitive Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
|
| ἧς | that |
|
Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς» | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| διέθετο | made |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: διατίθεμαι Sense: to arrange, dispose of, one’s own affairs. |
|
| πατέρας | fathers |
|
Parse: Noun, Accusative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| λέγων | saying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
|
| Ἀβραάμ | Abraham |
|
Parse: Noun, Accusative Masculine Singular Root: Ἀβραάμ Sense: the son of Terah and the founder of the Jewish nation. |
|
| σπέρματί | seed |
|
Parse: Noun, Dative Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
|
| σου | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
| ἐνευλογηθήσονται | will be blessed |
|
Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: ἐνευλογέω Sense: to confer benefits on, to bless. |
|
| πατριαὶ | families |
|
Parse: Noun, Nominative Feminine Plural Root: πατριά Sense: lineage running back to some progenitor, ancestry. |
|
| γῆς | earth |
|
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
|
Greek Commentary for Acts 3:25
Emphatic position. [source]
Literally, “the covenant which God covenanted.” Διατηκη Diathēkē and διετετο dietheto (second aorist middle indicative of διατημι diathēmi) are the same root. See note on Matthew 26:28. The covenant (agreement between two, diatithēmi) was with Abraham (Genesis 12:1-3) and repeated at various times (Genesis 18:18; Genesis 22:18; Genesis 26:4, etc.). In Hebrews 9:15-18 the word is used both for covenant and will. The genitive relative δια τιτημι hēs attracted to case of the antecedent. [source]
See on Matthew 26:28. [source]
The Rev. gives covenanted in margin. The noun covenant is derived from the verb διατίθημι , originally to distribute or arrange. Hence to arrange or settle mutually; to make a covenant with. [source]
Reverse Greek Commentary Search for Acts 3:25
From διατίθημι , to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18). Covenant is the general Old Testament sense of the word (1 Kings 20:34; Isaiah 28:15; 1 Samuel 18:3); and so in the New Testament. Compare Mark 14:24; Luke 1:72; Luke 22:20; Acts 3:25; Acts 7:8. Bishop Lightfoot, on Galatians 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Hebrews 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Hebrews 9:15-17. Render here as Rev., covenant. [source]
Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). [source]
Late compound from ραιδιουργος rhāidiourgos So levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word ραιδιουργημα rhāidiourgēma occurs in Acts 18:14. With deadly accuracy Paul pictured this slick rascal. Thou son of the devil (υιε διαβολου huie diabolou). Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). Enemy of all righteousness Personal enemy to all justice, sums up all the rest. Note triple use of “all” An impatient rhetorical question, almost volitive in force (Robertson, Grammar, p. 874). Note διαστρεπων ou not τας οδους του κυριου τας ευτειας mē To pervert Present active participle describing the actual work of Elymas as a perverter or distorter (see Acts 13:8). More exactly, Wilt thou not cease perverting? The right ways of the Lord (tas hodous tou kuriou tas eutheias). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah 40:4; Isaiah 42:16; Luke 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord‘s straight ways crooked. Elymas has many successors. [source]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
Present active indicative, “does justify.” Preached the gospel beforehand (προευηγγελισατο proeuēggelisato). First aorist middle indicative of προευαγγελιζομαι proeuaggelizomai with augment on α a though both προ pro and ευ eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). In thee “As their spiritual progenitor” (Lightfoot). [source]
First aorist middle indicative of προευαγγελιζομαι proeuaggelizomai with augment on α a though both προ pro and ευ eu before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Genesis 12:3; Genesis 18:18, putting παντα τα ετνη panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι pāsai hai phulai (all the tribes) of the earth. It is a crucial passage for Paul‘s point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text). [source]
Rev., more correctly, every family. Πατριά is, more properly, a group of families - all who claim a common πατήρ . father. Family, according to our usage of the term, would be οἶκος houseThe Israelites were divided into tribes ( φυλαί ), and then into πατπιαί, each deriving its descent from one of Jacob's grandsons; and these again into οἶκοι housesSo Joseph was both of the house ( οἴκου ) and family ( πατριᾶς ) of David. We find the phrase οἶκοι πατριῶν housesof the families, Exodus 12:3; Numbers 1:2. The word occurs only three times in the New Testament: here, Luke 2:4; Acts 3:25. In the last-named passage it is used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan. Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be reproduced in English, pater, patria. [source]
The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Colossians 4:5; Hebrews 9:20. [source]
Rend. it is necessary that the death of the institutor (of the covenant ) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι : “it is necessary that the death of the institutor take place ”; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατου φέρεσθαι is a very unusual and awkward expression. Additional Note on Hebrews 9:16Against the rendering testament for διαθήκη , and in favor of retaining covenant, are the following considerations: (a) The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is compared and contrasted with the Mosaic covenant (8:6-10:18). -DIVIDER- -DIVIDER- (b) The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial, violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in Hebrews 9:15. If διαθήκη signifies testament, θάνατον deathin Hebrews 9:16must mean natural death without bloodshed. -DIVIDER- -DIVIDER- (c) The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the κληρονομία was always associated in the Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalm 105:8-11. -DIVIDER- -DIVIDER- (d) In lxx, from which our writer habitually quotes, διαθήκη has universally the meaning of covenant. It occurs about 350 times, mostly representing בְּרִית, covenant. In the Apocryphal books it has the same sense, except in Exodus href="/desk/?q=ex+30:26&sr=1">Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1; Luke 1:72, Acts 3:25; Acts 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31, cit. Hebrews 8:8. For διατιθέσθαι of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16. -DIVIDER- -DIVIDER- (e) The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalm 1:5; Jeremiah 34:18. This is suggested also by the phrase כָּרַֽת בְּרִֽת, to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have ὅρκια τάμνειν tocut oaths, that is, to sacrifice a victim in attestation (Hom. Il. ii. 124; Od. xxiv. 483: Hdt. vii. 132). Similarly, σπονδὰς letus cut (make ) a league (Eurip. Hel. 1235): φίλια τέμνεσθαι tocement friendship by sacrificing a victim; lit. to cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus ). -DIVIDER- -DIVIDER- (f) If testament is the correct translation in Hebrews 9:16, Hebrews 9:17, the writer is fairly chargeable with a rhetorical blunder; for Hebrews 9:18ff. is plainly intended as a historical illustration of the propositions in Hebrews 9:16, Hebrews 9:17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, “A will is of no force until after the testator's death; therefore the first covenant was ratified with the blood of victims.sa180 [source]
The noun and the verb are cognate - the arrangement which I will arrange. A covenant ( διαθήκη ) is something arranged ( διατίθεσθαι ) between two parties. See the same combination, Acts 3:25. [source]