The Meaning of Acts 1:22 Explained

Acts 1:22

KJV: Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

YLT: beginning from the baptism of John, unto the day in which he was received up from us, one of these to become with us a witness of his rising again.'

Darby: beginning from the baptism of John until the day in which he was taken up from us, one of these should be a witness with us of his resurrection.

ASV: beginning from the baptism of John, unto the day that he was received up from us, of these must one become a witness with us of his resurrection.

KJV Reverse Interlinear

Beginning  from  the baptism  of John,  unto  that same day  that  he was taken up  from  us,  must  one  be ordained  to be a witness  with  us  of his  resurrection. 

What does Acts 1:22 Mean?

Context Summary

Acts 1:15-26 - Filling A Vacant Place
It may be that the Apostles were acting upon Christ's directions, when they proceeded to the election of a successor to Judas. There was awe in Peter's voice, as he describes the traitor as the guide of the arresting band, although he had been numbered with the Apostles and had obtained part in their ministry. It was as though Peter felt that it might have been himself. He and the rest had stood at the brink of the precipice over which Judas had flung himself.
Evidently there were favored and humble men who, though they did not belong to the brotherhood, had been allowed to company with the Apostles, and had been witnesses of the marvelous story as it had been unrolled before their eyes. They were thus able to give their testimony first-hand. What an honor had been theirs! And now one of them was summoned to take the place of Judas. His qualification was his ability to bear witness to the Resurrection, Acts 1:22. That was the salient point in the primitive evangel. But cannot we all bear witness to it? What but the resurrection of Jesus can account for the hot springs of religious fervor that arise in our wintry hearts! [source]

Chapter Summary: Acts 1

1  Christ, preparing his apostles to the beholding of his ascension,
4  gathers them together unto the Mount of Olives,
6  commands them to expect in Jerusalem the sending down of the Holy Spirit,
9  and ascends into heaven in their sight
10  After his ascension they are warned by two angels to depart, and to set their minds upon his second coming
12  They accordingly return, and, giving themselves to prayer,
23  choose Matthias apostle in the place of Judas

Greek Commentary for Acts 1:22

Beginning [αρχαμενος]
Aorist middle participle of αρχω — archō agreeing (nominative) with ο κυριος Ιησους — ho kurios Iēsous (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking αρχαμενος — arxamenos should be the accusative and agree with μαρτυρα — martura (witness) in Acts 1:22, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. [source]
A witness with us of his resurrection [μαρτυρα της αναστασεως αυτου συν ημιν]
This Peter considers the essential thing in a successor to Judas. The one chosen should be a personal witness who can speak from his own experience of the ministry, resurrection, and ascension of the Lord Jesus. One can easily see that this qualification will soon put an end to those who bear such personal testimony. [source]
Witness [μάτρυρα]
One who shall bear testimony: not a spectator, a mistake often made on Hebrews 12:1. Compare Acts 2:32. [source]

Reverse Greek Commentary Search for Acts 1:22

Matthew 3:1 And in those days cometh John the Baptist [εν δε ταις ημεραις παραγινεται Ιωανης ο απτιστης]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
Luke 9:51 That he should be received up [τῆς ἀναλήμψεως αὐτοῦ]
Lit.,the days of his being taken up: his ascension into heaven. Ἀνάλημψις , occurs nowhere else in the New Testament; but the kindred verb, ἀναλαμβάνω , is the usual word for being received into heaven. See Acts 1:2, Acts 1:11, Acts 1:22; sa40" translation="">1 Timothy 3:16.sa40 [source]
Luke 1:2 From the beginning [ἀπ ' ἀρχῆς]
The official beginning, the commencement of Jesus' ministry. Compare Acts 1:1, Acts 1:21, Acts 1:22; John 15:27. [source]
Luke 1:2 From the beginning []
apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
Luke 23:5 He stirred up the people [ανασειει τον λαον]
This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (Luke 23:2, “perverting our nation”).Beginning from Galilee (αρχαμενος απο της Γαλιλαιας — arxamenos apo tēs Galilaias). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος — arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
Luke 23:5 Beginning from Galilee [αρχαμενος απο της Γαλιλαιας]
These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος — arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
Luke 6:13 He chose from them twelve [εκλεχαμενος απ αυτων δωδεκα]
The same root It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. “You did not choose me, but I chose you,” (John 15:16) where Jesus uses εχελεχαστε — exelexasthe and εχελεχαμην — exelexamēn as here by Luke.Whom also he named apostles (ους και αποστολους ωνομασεν — hous kai apostolous ōnomasen). So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself (απεστειλας — apesteilas John 17:3) as does Hebrews 3:1. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2 Corinthians 8:23). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Luke 6:13 Whom also he named apostles [ους και αποστολους ωνομασεν]
So then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in Mark 3:14 besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in Mark 3:14, but it remains doubtful whether they were not brought into Mark from Luke 6:13 where they are undoubtedly genuine. See note on Matthew 10:2 where the connection with sending them out by twos in the third tour of Galilee. The word is derived from αποστελλω — apostellō to send (Latin, mitto) and apostle is missionary, one sent. Jesus applies the term to himself But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself “that they might be with him” (Mark 3:14), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts 1:22). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see notes on Matthew 10:1-4; and notes on Mark 3:14-19. [source]
Luke 9:51 That he should be received up [της αναλημπσεως αυτου]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω — analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν — autos to prosōpon estērisen). Note emphatic αυτος — autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω — stērizō (from στηριγχ — stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
Acts 5:32 Witnesses []
See on Acts 1:22. [source]
Acts 26:16 A minister and a witness []
See on Matthew 5:25; and Acts 1:22. [source]
Acts 22:20 Martyr []
Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Acts 1:22. It occurs, however, in Revelation 2:13; Revelation 17:6. [source]
Acts 1:21 Must [δει]
Present necessity corresponding to the old necessity This sentence in Acts 1:21, Acts 1:22 begins with δει — dei [source]
Acts 1:22 Beginning [αρχαμενος]
Aorist middle participle of αρχω — archō agreeing (nominative) with ο κυριος Ιησους — ho kurios Iēsous (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking αρχαμενος — arxamenos should be the accusative and agree with μαρτυρα — martura (witness) in Acts 1:22, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. [source]
Acts 10:16 Was received up [anelēmphthē)]
First aorist passive indicative of analambanō to take up. The word used of the Ascension (Acts 1:22). [source]
Acts 1:2 Was received up [ανελημπτη]
First aorist passive indicative of αναλαμβανω — analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις — analēmpsis of the Ascension. Had given commandment (εντειλαμενος — enteilamenos). First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 1:8 When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες — mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων — martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης — heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 1:8 My witnesses [μου μαρτυρες]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες — martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου — eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 10:37 Beginning [αρχαμενος]
The Textus Receptus has αρχαμενον — arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα — rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος — arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
Acts 14:4 But the multitude of the city was divided [εσχιστη δε το πλητος της πολεως]
First aorist passive indicative of σχιζω — schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
1 Corinthians 9:1 Am I not an apostle? [ουκ ειμι αποστολοσ]
He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα — ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
1 Corinthians 9:1 Have I not seen Jesus our Lord? [ουχι Ιησουν τον Κυριον ημων εορακα]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18. [source]
1 Timothy 3:16 He who [ος]
The correct text, not τεος — theos (God) the reading of the Textus Receptus (Syrian text) nor ο — ho (neuter relative, agreeing with μυστηριον — mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος — hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος — hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη — ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to manifest. Here used to describe the incarnation (εν σαρκι — en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 Received up in glory [ανελημπτη εν δοχηι]
First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

1 Timothy 3:16 Justified in the spirit [εδικαιωτη εν πνευματι]
First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 Great [μεγα]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον — to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια — eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος — theos (God) the reading of the Textus Receptus (Syrian text) nor ο — ho (neuter relative, agreeing with μυστηριον — mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος — hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος — hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη — ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to manifest. Here used to describe the incarnation (εν σαρκι — en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω — dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις — ōphthē aggelois). First aorist passive indicative of οραω — horaō to see, with either the instrumental or the dative case of angels (αγγελοις — aggelois). The words were probably suggested by the appearance of Jesus (ωπτη — ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
1 Timothy 3:16 Preached among the nations [εκηρυχτη εν ετνεσιν]
First aorist passive indicative of κηρυσσω — kērussō to proclaim. The word ετνος — ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι — episteuthē en kosmōi). First aorist indicative passive again of πιστευω — pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω — analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]

What do the individual words in Acts 1:22 mean?

having begun from the baptism of John until the day in which He was taken up from us a witness of the resurrection of Him with us to become one of these
ἀρξάμενος ἀπὸ τοῦ βαπτίσματος Ἰωάννου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ἀφ’ ἡμῶν μάρτυρα τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων

ἀρξάμενος  having  begun 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
βαπτίσματος  baptism 
Parse: Noun, Genitive Neuter Singular
Root: βάπτισμα  
Sense: immersion, submersion.
Ἰωάννου  of  John 
Parse: Noun, Genitive Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
ἕως  until 
Parse: Preposition
Root: ἕως  
Sense: till, until.
ἡμέρας  day 
Parse: Noun, Genitive 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.
ἧς  in  which 
Parse: Personal / Relative Pronoun, Genitive Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
ἀνελήμφθη  He  was  taken  up 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀναλαμβάνω  
Sense: to take up, raise.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
μάρτυρα  a  witness 
Parse: Noun, Accusative Masculine Singular
Root: μάρτυς 
Sense: a witness.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀναστάσεως  resurrection 
Parse: Noun, Genitive Feminine Singular
Root: ἀνάστασις  
Sense: a raising up, rising (e.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
γενέσθαι  to  become 
Parse: Verb, Aorist Infinitive Middle
Root: γίνομαι  
Sense: to become, i.
ἕνα  one 
Parse: Adjective, Accusative Masculine Singular
Root: εἷς  
Sense: one.
τούτων  of  these 
Parse: Demonstrative Pronoun, Genitive Masculine Plural
Root: οὗτος  
Sense: this.