KJV: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
YLT: because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead.'
Darby: because he has set a day in which he is going to judge the habitable earth in righteousness by the man whom he has appointed, giving the proof of it to all in having raised him from among the dead.
ASV: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
| καθότι | because |
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Parse: Adverb Root: καθότι Sense: according to what. |
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| ἔστησεν | He set |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἡμέραν | a day |
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Parse: Noun, Accusative 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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| μέλλει | He is about |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μέλλω Sense: to be about. |
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| κρίνειν | to judge |
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Parse: Verb, Present Infinitive Active Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| οἰκουμένην | world |
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Parse: Noun, Accusative Feminine Singular Root: οἰκουμένη Sense: the inhabited earth. |
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| δικαιοσύνῃ | righteousness |
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Parse: Noun, Dative Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
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| ἀνδρὶ | a man |
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Parse: Noun, Dative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| ᾧ | whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ὥρισεν | He appointed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὁρίζω Sense: to define. |
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| πίστιν | a guarantee |
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Parse: Noun, Accusative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| παρασχὼν | having provided |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παρέχω Sense: to reach forth, offer. |
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| πᾶσιν | to all |
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Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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| ἀναστήσας | having raised |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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| ἐκ | out from |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| νεκρῶν | [the] dead |
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Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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Greek Commentary for Acts 17:31
According as Old causal conjunction, but in N.T. only used in Luke‘s writings (Luke 1:7; Luke 19:9; Acts 2:45; Acts 4:35; Acts 17:31). [source]
Rather, is going to judge, κρινω mellō and the present active infinitive of κρινει krinō Paul here quotes Psalm 9:8 where εν ανδρι ωι ωρισεν krinei occurs. By the man whom he hath ordained Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Rather, is going to judge, κρινω mellō and the present active infinitive of κρινει krinō Paul here quotes Psalm 9:8 where εν ανδρι ωι ωρισεν krinei occurs. [source]
Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. [source]
First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Reverse Greek Commentary Search for Acts 17:31
Lit., the inhabited (land )The phrase was originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, Acts 11:28; Acts 19:27. Christ uses it in the announcement that the Gospel shall be preached in all the world (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31). Once it is used of the world to come (Hebrews 2:5). [source]
According as Old causal conjunction, but in N.T. only used in Luke‘s writings (Luke 1:7; Luke 19:9; Acts 2:45; Acts 4:35; Acts 17:31). [source]
Apparently at the same time as in John 5:29 (cf. Acts 17:31.). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those “in Christ,” a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee. [source]
Rev., in margin, determined. The same verb as in the compound separated in Romans 1:1. Bengel says that it expresses more than “separated,” since one of a number is separated, but only one is defined or declared. Compare Acts 10:42; Acts 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Romans 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Acts 2:36; “God made,” etc. [source]
Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. Jesus which delivereth us from the wrath to come (Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης Iēsoun ton ruomenon hēmās ek tēs orgēs tēs erchomenēs). It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
Here μεγαν megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]