KJV: And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
YLT: and he said, The God of our fathers did choose thee beforehand to know His will, and to see the Righteous One, and to hear a voice out of his mouth,
Darby: And he said, The God of our fathers has chosen thee beforehand to know his will, and to see the just one, and to hear a voice out of his mouth;
ASV: And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πατέρων | fathers |
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Parse: Noun, Genitive Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| προεχειρίσατό | has appointed |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: προχειρίζω Sense: to put into the hand, to deliver into the hands. |
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| γνῶναι | to know |
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Parse: Verb, Aorist Infinitive Active Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἰδεῖν | to see |
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Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
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| Δίκαιον | Righteous One |
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Parse: Adjective, Accusative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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| ἀκοῦσαι | to hear |
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Parse: Verb, Aorist Infinitive Active Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| φωνὴν | [the] voice |
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Parse: Noun, Accusative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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Greek Commentary for Acts 22:14
First aorist middle indicative of προχειριζω procheirizō old verb to put forth into one‘s hands, to take into one‘s hands beforehand, to plan, propose, determine. In the N.T. only in Acts 3:20; Acts 22:14; Acts 26:16. Three infinitives after this verb of God‘s purpose about Paul: [source]
(γνωναι gnōnai second aorist active of γινωσκω ginōskō) his will, to see (ιδειν idein second aorist active of οραω horaō) the Righteous One (cf. Acts 3:14), to hear (ακουσαι akousai first aorist active of ακουω akouō) a voice from his mouth. [source]
(ιδειν idein second aorist active of οραω horaō) the Righteous One (cf. Acts 3:14), [source]
(ακουσαι akousai first aorist active of ακουω akouō) a voice from his mouth. [source]
A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Acts 3:14; Acts 7:52. [source]
See on Acts 3:20. Better, as Rev., appointed. [source]
Reverse Greek Commentary Search for Acts 22:14
But the best texts read προκεχειρισμένον , appointed. Compare Acts 22:14. Used by Luke only, Acts 22:14; Acts 26:16. The verb originally means to take in hand. [source]
Old word, here alone in N.T. So the verb εδαπιζω edaphizō is in Luke 19:44 alone in the N.T. A voice saying (πωνης λεγουσης phōnēs legousēs). Genitive after ηκουσα ēkousa though in Acts 26:14 the accusative is used after ηκουσα ēkousa as in Acts 22:14 after ακουσαι akousai either being allowable. See note on Acts 9:7 for discussion of the difference in case. Saul‘s name repeated each time (Acts 9:4; Acts 22:7; Acts 26:14). Same question also in each report: “Why persecuted thou me?” (Τι με διωκεισ Ti me diōkeiṡ). These piercing words stuck in Paul‘s mind. [source]
Genitive after ηκουσα ēkousa though in Acts 26:14 the accusative is used after ηκουσα ēkousa as in Acts 22:14 after ακουσαι akousai either being allowable. See note on Acts 9:7 for discussion of the difference in case. Saul‘s name repeated each time (Acts 9:4; Acts 22:7; Acts 26:14). Same question also in each report: “Why persecuted thou me?” These piercing words stuck in Paul‘s mind. [source]
The accusative here may be used rather than the genitive as in Acts 22:7 to indicate that those with Paul did not understand what they heard (Acts 9:7) just as they beheld the light (Acts 22:9), but did not see Jesus (Acts 9:7). The difference in cases allows this distinction, though it is not always observed as just noticed about Acts 22:14; Acts 26:14. The verb ακουω akouō is used in the sense of understand (Mark 4:33; 1 Corinthians 14:2). It is one of the evidences of the genuineness of this report of Paul‘s speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: “And they became afraid” Clearly not genuine. [source]
First aorist middle indicative of προχειριζω procheirizō old verb to put forth into one‘s hands, to take into one‘s hands beforehand, to plan, propose, determine. In the N.T. only in Acts 3:20; Acts 22:14; Acts 26:16. Three infinitives after this verb of God‘s purpose about Paul: [source]
See note on Acts 22:14 for this verb. [source]
A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koiné. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2 Corinthians 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (Acts 9:17; Acts 22:14.) and in Acts 26:16. Paul blends the message of Jesus to Ananias with that to him as one. [source]
First aorist passive indicative of οραω horaō See Luke 22:43. To appoint thee (procheirisasthai se). See note on Acts 22:14 for this verb. Both of the things wherein thou hast seen me The reading ων τε οπτησομαι σοι me (not in all MSS.) makes it the object of ων eides (didst see) and α hōn is genitive of τουτων ha (accusative of general reference) attracted to the case of the unexpressed antecedent εκεινων toutōn Paul is thus a personal eyewitness of the Risen Christ (Luke 1:1; 1 Corinthians 4:1; 1 Corinthians 9:1). And of the things wherein I will appear unto thee (οπτησομαι hōn te ophthēsomai soi). Here again οραω hōn is genitive of the accusative (general reference) relative απεκριτην ha attracted to the case of the antecedent εποβητην toutōn or ekeinōn as before. But ophthēsomai is first future passive of horaō and cannot be treated as active or middle. Page takes it to mean “the visions in which I shall be seen by you,” the passive form bringing out the agency of God. See those in Acts 18:9; Acts 23:11; 2 Corinthians 12:2. The passive voice, however, like apekrithēn and ephobēthēn did become sometimes transitive in the Koiné{[28928]}š (Robertson, Grammar, p. 819). [source]
First aorist active subjunctive with οπως αν hopōs an as in Acts 15:17 and Luke 2:35. There is little real difference in idea between οπως αν hopōs an and ινα αν hina an There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as Acts 3:21 shows. Knowling admits “that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια Parousia Jesus did promise to be with the disciples all the days (Matthew 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον prokecheirisōmenon (perfect passive participle of προχειριζω procheirizō from προχειρος procheiros at hand, to take into one‘s hands, to choose) is the correct text here, not προκεκηρυγμενον prokekērugmenon In the N.T. only here and Acts 22:14; Acts 26:16. It is not “Jesus Christ” here nor “Christ Jesus,” but “the Messiah, Jesus,” identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1 Timothy 6:15 and the First Epiphany described in 1 Peter 1:20. [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
See 1 Corinthians 15:8; Acts 9:17; Acts 18:9; Acts 22:17, Acts 22:18; 2 Corinthians 12:1sqq. Compare Acts 22:14. [source]
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]
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]
Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Later compound form for the Attic ηλικιωτης hēlikiōtēs which occurs in Dion Hal. and inscriptions (from συν sun with, and ηλικια hēlikia age). Paul modestly claims that he went “beyond” Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. For the traditions of my fathers Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; of Christ, 1 John 2:1; 1 John 3:7. Compare Acts 3:14; Acts 7:52; Acts 22:14. [source]