KJV: Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
YLT: Thou didst make known to me ways of life, Thou shalt fill me with joy with Thy countenance.
Darby: Thou hast made known to me the paths of life, thou wilt fill me with joy with thy countenance.
ASV: Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.
| ἐγνώρισάς | You have made known |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: γνωρίζω Sense: to make known. |
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| μοι | to me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὁδοὺς | [the] paths |
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Parse: Noun, Accusative Feminine Plural Root: ὁδός Sense: properly. |
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| ζωῆς | of life |
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Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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| πληρώσεις | You will fill |
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Parse: Verb, Future Indicative Active, 2nd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| εὐφροσύνης | with joy |
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Parse: Noun, Genitive Feminine Singular Root: εὐφροσύνη Sense: good cheer, joy, gladness. |
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| προσώπου | presence |
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Parse: Noun, Genitive Neuter Singular Root: πρόσωπον Sense: the face. |
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| σου | of You |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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Greek Commentary for Acts 2:28
Though dead God will show him the ways back to life. [source]
Reverse Greek Commentary Search for Acts 2:28
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Old adjective First aorist active (κ k aorist indicative of απιημι aphiēmi). In that he did good Present active causal participle of αγατουργεω agathourgeō late and rare verb (also αγατοεργεω agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω agathopoieō to do good. Note two other causal participles here parallel with αγατουργων agathourgōn viz., διδους didous (“giving you”) present active of διδωμι εμπιπλων didōmiεμπιμπλαω empiplōn (“filling”) present active of εμπιμπλημι empimplaō (late form of καρποπορουσ καρπος empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ euphrosunēs). Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Present active causal participle of αγατουργεω agathourgeō late and rare verb (also αγατοεργεω agathoergeō 1 Timothy 6:18), reading of the oldest MSS. here for αγατοποιεω agathopoieō to do good. Note two other causal participles here parallel with αγατουργων agathourgōn viz., διδους didous (“giving you”) present active of διδωμι εμπιπλων didōmiεμπιμπλαω empiplōn (“filling”) present active of εμπιμπλημι empimplaō (late form of καρποπορουσ καρπος empimplēmi). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful Paul does not talk about laws of nature as if they governed themselves, but he sees the living God “behind the drama of the physical world” (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. Gladness (ευ euphrosunēs). Old word from πρην euphrōn (eu and phrēn), good cheer. In the N.T. only Acts 2:28 and here. Cheerfulness should be our normal attitude when we consider God‘s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself. [source]
Καὶ rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek γνωρίζω means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, Daniel 2:10; Daniel 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice. [source]