KJV: And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.
YLT: And He gave to him a covenant of circumcision, and so he begat Isaac, and did circumcise him on the eighth day, and Isaac begat Jacob, and Jacob -- the twelve patriarchs;
Darby: And he gave to him the covenant of circumcision; and thus he begat Isaac and circumcised him the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs.
ASV: And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob, and Jacob the twelve patriarchs.
ἔδωκεν | He gave |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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διαθήκην | [the] covenant |
Parse: Noun, Accusative 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. |
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περιτομῆς | of circumcision |
Parse: Noun, Genitive Feminine Singular Root: περιτομή Sense: circumcised. |
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οὕτως | thus |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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ἐγέννησεν | he begat |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: γεννάω Sense: of men who fathered children. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰσαὰκ | Isaac |
Parse: Noun, Accusative Masculine Singular Root: Ἰσαάκ Sense: the son of Abraham and Sarah. |
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περιέτεμεν | circumcised |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: περιτέμνω Sense: to cut around. |
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τῇ | on the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἡμέρᾳ | day |
Parse: Noun, Dative Feminine Singular 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. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὀγδόῃ | eighth |
Parse: Adjective, Dative Feminine Singular Root: ὄγδοος Sense: the eighth. |
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Ἰσαὰκ | Isaac |
Parse: Noun, Nominative Masculine Singular Root: Ἰσαάκ Sense: the son of Abraham and Sarah. |
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Ἰακώβ | Jacob |
Parse: Noun, Accusative Masculine Singular Root: Ἰακώβ Sense: was the second son of Isaac. |
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Ἰακὼβ | Jacob |
Parse: Noun, Nominative Masculine Singular Root: Ἰακώβ Sense: was the second son of Isaac. |
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δώδεκα | twelve |
Parse: Adjective, Accusative Masculine Plural Root: δώδεκα Sense: twelve. |
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πατριάρχας | patriarchs |
Parse: Noun, Accusative Masculine Plural Root: πατριάρχης Sense: patriarch, founder of a tribe, progenitor. |
Greek Commentary for Acts 7:8
A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans 4:11) as set forth in Genesis 17:9-14. In the ancient Greek διατηκη diathēkē was usually will (Latin, testamentum) and συντηκη sunthēkē was used for covenant But the lxx and the N.T. use διατηκη diathēkē for covenant (will in Hebrews 9:15.) as Lightfoot on Galatians 3:16 says: “The lxx translation and New Testament writers probably preferred διατηκη diathēkē as better expressing the free grace of God than συντηκη sunthēkē [source]
After the covenant was made and as a sign and seal of it. [source]
There is no article, and it is better omitted in rendering. He gave him a covenant, the peculiar character of which is defined by the next word - of circumcision; i.e., of which circumcision was the completion and seal. [source]
Reverse Greek Commentary Search for Acts 7:8
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]
Transliteration of the word, from αρχω patria family, and εταπη archō to rule, the founder of a family. Late word in lxx. Used of Abraham (Hebrews 7:4), of the twelve sons of Jacob as founders of the several tribes (Acts 7:8), and here of David as head of the family from whom the Messiah comes. [source]
Telling it all It is a new start for Simon Peter, full of boldness and courage. The patriarch (πατρια tou patriarchou). Transliteration of the word, from αρχω patria family, and εταπη archō to rule, the founder of a family. Late word in lxx. Used of Abraham (Hebrews 7:4), of the twelve sons of Jacob as founders of the several tribes (Acts 7:8), and here of David as head of the family from whom the Messiah comes. Was buried Second aorist passive indicative of thaptō His tomb was on Matthew. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (Ant. XVI. 7, 1) attributes most of the misfortunes of Herod‘s family to the fact that he tried to rifle the tomb of David. [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]