KJV: For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
YLT: For Moses, indeed, unto the fathers said -- A prophet to you shall the Lord your God raise up out of your brethren, like to me; him shall ye hear in all things, as many as he may speak unto you;
Darby: Moses indeed said, A prophet shall the Lord your God raise up to you out of your brethren like me: him shall ye hear in everything whatsoever he shall say to you.
ASV: Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me. To him shall ye hearken in all things whatsoever he shall speak unto you.
Μωϋσῆς | Moses |
Parse: Noun, Nominative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Προφήτην | A prophet |
Parse: Noun, Accusative Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ἀναστήσει | will raise up |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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Κύριος | [the] Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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[ὑμῶν] | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ἐκ | out from |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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ἀδελφῶν | brothers |
Parse: Noun, Genitive Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ὡς | like |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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ἐμέ | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ἀκούσεσθε | You will listen to |
Parse: Verb, Future Indicative Middle, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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πάντα | all things |
Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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ὅσα | as many as |
Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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ἂν | - |
Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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λαλήσῃ | He might say |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
Greek Commentary for Acts 3:22
As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10). [source]
Reverse Greek Commentary Search for Acts 3:22
Rev., “the prophet.” According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14. [source]
Here the paratactic και kai is like the transitional ουν oun (then). What then? Argumentative ουν oun like Paul‘s τι ουν ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and αν an in apodosis. This was a home-thrust, proving that they did not really believe Moses. For he wrote of me Deuteronomy 18:18. is quoted by Peter (Acts 3:22) as a prophecy of Christ and also by Stephen in Acts 7:37. See also John 3:14 about the brazen serpent and John 8:56 about Abraham foreseeing Christ‘s day. Jesus does here say that Moses wrote concerning him. [source]
“Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
The MSS. vary greatly here about ημων hēmōn (our), some have αυτων autōn some αυτων ημιν autōn hēmin Westcott and Hort consider these readings “a primitive error” for ημιν hēmin (to us) taken with αναστησας Ιησουν anastēsas Iēsoun (having for us raised up Jesus). This raising up (from ανιστημι anistēmi set up) as in Acts 3:22; Acts 7:37 refers not to resurrection (Acts 13:34), but to the sending of Jesus (two raisings up). In the second psalm (εν τωι πσαλμωι τωι δευτερωι en tōi psalmōi tōi deuterōi). Psalm 2:7. D has πρωτωι prōtōi because the first psalm was often counted as merely introductory. [source]
This same passage Peter quoted to the crowd in Solomon‘s Porch (Acts 3:22). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn. [source]
Ἐις forwith the whole preceding clause. Moses' faithful service in God's house was for a testimony, etc. The things which were to be spoken are the revelations afterward to be given in Christ. Others, however, explain of the things which Moses himself was afterward to speak to the people by God's command, referring to Numbers 12:8. According to this explanation, the fidelity hitherto exhibited by Moses ought to command respect for all that he might say in future. But (1) in the present connection that thought is insignificant. (2) It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people by God's command. (3) The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he. Comp. Deuteronomy 18:15, explained of Christ in Acts 3:22, Acts 3:23. [source]