again the kingdom to Israel
Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom Luke 24:27 ; Luke 24:32 ; Luke 24:44 ; Luke 24:45 teaching them out of the Scriptures. One point was left untouched, viz., the time when He would restore the kingdom to Israel; hence the apostles' question. The answer was according to His repeated teaching; the time was God's secret.; Matthew 24:36 ; Matthew 24:42 ; Matthew 24:44 ; Matthew 25:13 ; 1 Thessalonians 5:1 .
restore .
Verse Meaning
The Old Testament associated Spirit baptism with the beginning of the messianic (millennial) kingdom ( Isaiah 32:15-20; Isaiah 44:3-5; Ezekiel 39:28-29; Joel 2:28 to Joel 3:1; Zechariah 12:8-10). It was natural therefore that the disciples would ask if that kingdom was about to begin in view of Jesus" promise that the Spirit would baptize them in a few days. "This time" refers to "not many days from now" ( Acts 1:5). In the Septuagint, the term "restoration" (Gr. apokatastaseos) technically refers to God"s political restoration of Israel ( Psalm 16:5; Jeremiah 15:19; Jeremiah 16:15; Jeremiah 23:7; Ezekiel 16:55; Ezekiel 17:23; Hosea 11:11). [1] The Gentiles had taken the Jews" kingdom from them dating from Nebuchadnezzar"s conquest in586 B.C. Clearly the messianic kingdom is in view here. [2][source]
"In the book of Acts , both Israel and the church exist simultaneously. The term Israel is used twenty times and ekklesia (church) nineteen times, yet the two groups are always kept distinct." [3][source]
Fruchtenbaum listed73occurrences of "Israel" in the New Testament. [4][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 1:6
They therefore [οι μεν ουν] Demonstrative use of οι hoi with μεν ουν men oun without any corresponding δε de just as in Acts 1:1 μεν men occurs alone. The combination μεν ουν men oun is common in Acts (27 times). Cf. Luke 3:18. The ουν oun is resumptive and refers to the introductory (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. [source]
Asked [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]
Dost 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]
Asked [ἐπηρώτων] The imperfect, denoting the repetition and urging of the question. [source]
Reverse Greek Commentary Search for Acts 1:6
Acts 3:21Of restitution [ἀποκαταστάσεως] 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]
Acts 1:3Shewed himself alive [παρεστησεν εαυτον ζωντα] To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:3By many proofs [εν πολλοις τεκμηριοις] Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:3The things concerning the Kingdom of God [ευαγγελιον] This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:18Now this man [ουτος μεν ουν] Note μεν ουν men oun again without a corresponding δε de as in Acts 1:6. Acts 1:18,Acts 1:19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In Acts 1:20 Peter resumes and quotes the scripture to which he referred in Acts 1:16. [source]
Acts 1:3By the space of forty days [δια] At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 15:3Being brought on their way by the church [προπεμπτεντες υπο της εκκλησιας] First aorist passive participle of προπεμπω propempō old verb, to send forward under escort as a mark of honour as in Acts 20:38; Acts 21:5; 3 Jo Acts 1:6. They were given a grand send-off by the church in Antioch. Passed through (διηρχοντο diērchonto). Imperfect middle describing the triumphal procession through both (τε και te kai) Phoenicia and Samaria. The conversion The turning. They caused great joy (εποιουν χαραν μεγαλην epoioun charan megalēn). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
Acts 19:2Did ye receive the Holy Spirit when ye believed? [ει πνευμα αγιον ελαβετε πιστευσαντεσ] This use of Πι Pi in a direct question occurs in Acts 1:6, is not according to the old Greek idiom, but is common in the lxx and the N.T. as in Luke 13:23 which see (Robertson, Grammar, p. 916). Apparently Paul was suspicious of the looks or conduct of these professed disciples. The first aorist active participle πιστευσαντες pisteusantes is simultaneous with the second aorist active indicative ελαβετε elabete and refers to the same event. [source]
Acts 21:37May I say something unto thee? [Ει εχεστιν μοι ειπειν τι προς σε] On this use of ει ei in a direct question, see note on Acts 1:6. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch‘s amazement. [source]
Acts 22:25With the thongs [τοις ιμασιν] If the instrumental case of ιμας himas old word for strap or thong (for sandals as Mark 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But τοις ιμασιν tois himasin may be dative case and then it would mean “for the lashes.” In either case it is a dreadful scene of terrorizing by the chiliarch. Unto the centurion that stood by (προς τον εστωτα εκατονταρχον pros ton hestōta hekatontarchon). He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? Is it lawful? This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Acts 22:25Is it lawful? [ει εχεστιν] This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
Acts 3:21Restoration [αποκαταστασεως] 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]
Acts 5:8For so much [τοσουτου] Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (Acts 5:2). The use of ει ei in direct questions appears in Luke (Luke 13:23; Luke 22:49) as in the lxx like the Hebrew im and in Acts 1:6; Acts 19:2, etc. [source]
Acts 8:4They therefore [οι μεν ουν] Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. [source]
Acts 8:25They therefore [οι μεν ουν] Demonstrative οι hoi with μεν men (no following δε de) and the inferential ουν oun (therefore) as often in Acts (Acts 1:6, etc.). [source]
Acts 7:1Are these things so? [ει ταυτα ουτως εχει] On this use of ει ei in a direct question, see note on Acts 1:6. Literally “Do these things hold thus?” A formal question by the high priest like our “Do you plead guilty, or not guilty?” (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen‘s face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God‘s dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts 13:16.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen‘s predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge “by showing that the worship of God is not confined to Jerusalem or the Jewish temple” (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (Acts 7:51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter‘s mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. “So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus” (Furneaux). [source]
What do the individual words in Acts 1:6 mean?
Thoseindeedthereforehaving come togetherwere askingHimsayingLordifatthetimethisare you restoringthekingdom-to Israel
Greek Commentary for Acts 1:6
Demonstrative use of οι hoi with μεν ουν men oun without any corresponding δε de just as in Acts 1:1 μεν men occurs alone. The combination μεν ουν men oun is common in Acts (27 times). Cf. Luke 3:18. The ουν oun is resumptive and refers to the introductory (Acts 1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins. [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]
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). [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]
The imperfect, denoting the repetition and urging of the question. [source]
Reverse Greek Commentary Search for Acts 1:6
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]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον meta to pathein auton). Neat Greek idiom, μετα meta with the articular infinitive (second aorist active of πασχω paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Literally, “in many proofs.” Τεκμηριον Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω tekmairō to prove by sure signs, is from τεκμαρ tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον tekmērion (proof) and σημειον sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος optanomenos). Present middle participle from late verb οπτανω optanō late Koiné{[28928]}š verb from root οπτω optō seen in οπσομαι ωπτην opsomaiοπτασια ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Note μεν ουν men oun again without a corresponding δε de as in Acts 1:6. Acts 1:18, Acts 1:19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In Acts 1:20 Peter resumes and quotes the scripture to which he referred in Acts 1:16. [source]
At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
First aorist passive participle of προπεμπω propempō old verb, to send forward under escort as a mark of honour as in Acts 20:38; Acts 21:5; 3 Jo Acts 1:6. They were given a grand send-off by the church in Antioch. Passed through (διηρχοντο diērchonto). Imperfect middle describing the triumphal procession through both (τε και te kai) Phoenicia and Samaria. The conversion The turning. They caused great joy (εποιουν χαραν μεγαλην epoioun charan megalēn). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still. [source]
This use of Πι Pi in a direct question occurs in Acts 1:6, is not according to the old Greek idiom, but is common in the lxx and the N.T. as in Luke 13:23 which see (Robertson, Grammar, p. 916). Apparently Paul was suspicious of the looks or conduct of these professed disciples. The first aorist active participle πιστευσαντες pisteusantes is simultaneous with the second aorist active indicative ελαβετε elabete and refers to the same event. [source]
A common phrase in Acts either without antithesis as in Acts 1:6; Acts 5:41; Acts 8:4, Acts 8:25; Acts 9:31; Acts 11:19; Acts 16:5; or with it as here, Acts 8:25; Acts 13:4; Acts 14:3; Acts 17:17; Acts 23:31; Acts 25:4. Ουν Oun connects with what precedes as the result of Peter‘s sermon while μεν men points forward to what is to follow. [source]
On this use of ει ei in a direct question, see note on Acts 1:6. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch‘s amazement. [source]
If the instrumental case of ιμας himas old word for strap or thong (for sandals as Mark 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But τοις ιμασιν tois himasin may be dative case and then it would mean “for the lashes.” In either case it is a dreadful scene of terrorizing by the chiliarch. Unto the centurion that stood by (προς τον εστωτα εκατονταρχον pros ton hestōta hekatontarchon). He was simply carrying out the orders of the chiliarch (cf. Matthew 27:54). Why had not Paul made protest before this? Is it lawful? This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
This use of ει ei in indirect questions we have had before (Acts 1:6). A Roman and uncondemned (ομαιον και ακατακριτον Romaion kai akatakriton). Just as in Acts 16:37 which see. Blass says of Paul‘s question: Interrogatio subironica esto4 confidentiae plena. [source]
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]
Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (Acts 5:2). The use of ει ei in direct questions appears in Luke (Luke 13:23; Luke 22:49) as in the lxx like the Hebrew im and in Acts 1:6; Acts 19:2, etc. [source]
Demonstrative οι hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες diasparentes The general statement is made here by μεν men and a particular instance Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those “scattered abroad” This verb means disperse, to sow in separate or scattered places (δια dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. [source]
Demonstrative οι hoi with μεν men (no following δε de) and the inferential ουν oun (therefore) as often in Acts (Acts 1:6, etc.). [source]
On this use of ει ei in a direct question, see note on Acts 1:6. Literally “Do these things hold thus?” A formal question by the high priest like our “Do you plead guilty, or not guilty?” (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen‘s face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God‘s dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts 13:16.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen‘s predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge “by showing that the worship of God is not confined to Jerusalem or the Jewish temple” (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (Acts 7:51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter‘s mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. “So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus” (Furneaux). [source]