KJV: In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
YLT: in his humiliation his judgment was taken away, and his generation -- who shall declare? because taken from the earth is his life.'
Darby: In his humiliation his judgment has been taken away, and who shall declare his generation? for his life is taken from the earth.
ASV: In his humiliation his judgment was taken away: His generation who shall declare? For his life is taken from the earth.
| ταπεινώσει | humiliation |
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Parse: Noun, Dative Feminine Singular Root: ταπείνωσις Sense: lowness, low estate. |
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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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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κρίσις | justice |
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Parse: Noun, Nominative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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| αὐτοῦ | from 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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| ἤρθη | was taken away |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
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| γενεὰν | generation |
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Parse: Noun, Accusative Feminine Singular Root: γενεά Sense: fathered, birth, nativity. |
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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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| διηγήσεται | will describe |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: διηγέομαι Sense: to lead or carry a narration through to the end. |
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| αἴρεται | is removed |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| ζωὴ | life |
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Parse: Noun, Nominative Feminine Singular Root: ζωή Sense: life. |
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Greek Commentary for Acts 8:33
First aorist passive indicative of αιρω airō to take away. It is not clear what the meaning is here either in the Hebrew or the lxx. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ. [source]
See on Matthew 11:29. [source]
His contemporaries. Who shall declare their wickedness? [source]
Reverse Greek Commentary Search for Acts 8:33
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]
“In his low estate.” Play on ταπεινωσις tapeinōsis (from ταπεινοω tapeinoō Philemon 3:7), like ταπεινος tapeinos of James 1:9, old word in various senses, in N.T. only here, Luke 1:48; Acts 8:33; Philemon 3:21. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men. [source]