Act 1:1-5 | RWP | e4.org | The Title is simply Acts ( Πραξεις ) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles ( Πραξεις αποστολων ) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles ( Πραξεις των αγιων αποστολων ) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, " The Acts of the Apostles ," may be accepted as probably correct. The former treatise ( τον μεν πρωτον ). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος where only two are compared is seen between the Baptist and Jesus ( ), John and Peter ( ). The idiom is common in the papyri (Robertson, Grammar , pp. 662, 669). The use of μεν σολιταριυμ here, as Hackett notes, is common in Acts. It is by no means true that μεν requires a following δε by contrast. The word is merely a weakened form of μην =surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of λογος (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato ( Phaedo , p. 61 B) makes a contrast between μυθος and λογος . I made ( εποιησαμην ). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω . O Theophilus ( Ο Θεοφιλε ). The interjection Ο here as is common, though not in . But the adjective κρατιστε (most excellent) is wanting here. See remarks on Theophilus on . Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began ( ων ηρξατο Ιησους ). The relative is attracted from the accusative α to the genitive ων because of the antecedent παντων (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" ( ποιειν τε κα διδασκειν ). Note present infinitives, linear action, still going on, and the use of τε--κα binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up" (Bernard, Progress of Doctrine in the N.T. ).

‏ Acts 1:1-5

The Title is simply Acts ( Πραξεις ) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles ( Πραξεις αποστολων ) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles ( Πραξεις των αγιων αποστολων ) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, "The Acts of the Apostles," may be accepted as probably correct.

The former treatise ( τον μεν πρωτον ). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος where only two are compared is seen between the Baptist and Jesus (Joh 1:15), John and Peter (Joh 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ here, as Hackett notes, is common in Acts. It is by no means true that μεν requires a following δε by contrast. The word is merely a weakened form of μην =surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of λογος (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυθος and λογος.

I made ( εποιησαμην ). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω.

O Theophilus ( Ο Θεοφιλε ). The interjection Ο here as is common, though not in Lu 1:3. But the adjective κρατιστε (most excellent) is wanting here. See remarks on Theophilus on Lu 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus.

Which Jesus began ( ων ηρξατο Ιησους ). The relative is attracted from the accusative α to the genitive ων because of the antecedent παντων (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" ( ποιειν τε κα διδασκειν ). Note present infinitives, linear action, still going on, and the use of τε--κα binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up" (Bernard, Progress of Doctrine in the N.T.).

Until the day in which ( αχρ ης ημερας ). Incorporation of the antecedent into the relative clause and the change of case η (locative) to ης (genitive).

Was received up ( ανελημπθη ). First aorist passive indicative of αναλαμβανω. Common verb to lift anything up (Ac 10:16) or person as Paul (Ac 20:13). Several times of the Ascension of Jesus to heaven (Mr 16:19; Ac 1:2, 11, 22; 1Ti 3:16) with or without "into heaven" ( εις τον ουρανον ). This same verb is used of Elijah's translation to heaven in the LXX (2Ki 2:11). The same idea, though not this word, is in Lu 24:51. See Lu 9:51 for αναλημψις of the Ascension.

Had given commandment ( εντειλαμενος ). First aorist middle participle of εντελλω (from εν and τελλω, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (Joh 20:21-23; Mt 28:16-20; Mr 16:15-18; 1Co 15:6; Lu 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above.

Through the Holy Spirit ( δια πνευματος αγιου ). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Lu 6:13) and to these special commands before the Ascension.

Whom he had chosen ( ους εξελεξατο ). Aorist middle indicative, not past perfect. The same verb ( εκλεξαμενος ) was used by Luke in describing the choice of the twelve by Jesus (Lu 6:13). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

To whom also ( οις κα ). He chose them and then also manifested himself to these very same men that they might have personal witness to give.

Shewed himself alive ( παρεστησεν εαυτον ζωντα ). To the disciples the first Sunday evening (Mr 16:14; Lu 24:36-43; Joh 20:19-25), the second Sunday evening (Joh 20:26-29), at the Sea of Tiberias (Joh 21:1-23), on the mountain in Galilee (Mt 28:16-20; Mr 16:15-18; 1Co 15:6), to the disciples in Jerusalem and Olivet (Lu 24:44-53; Mr 16-19f.; Ac 1:1-11). Luke uses this verb παριστημ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mr 16:14; Lu 24:41; Joh 20:24f.; Mt 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Ac 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith.

After his passion ( μετα το παθειν αυτον ). Neat Greek idiom, μετα with the articular infinitive (second aorist active of πασχω ) and the accusative of general reference, "after the suffering as to him." For παθειν used absolutely of Christ's suffering see also Ac 17:3; 26:23.

By many proofs ( εν πολλοις τεκμηριοις ). Literally, "in many proofs." Τεκμηριον is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koine (papyri, etc.). The verb τεκμαιρω, to prove by sure signs, is from τεκμαρ, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον (proof) and σημειον (sign) as does Galen the medical writer.

Appearing ( οπτανομενος ). Present middle participle from late verb οπτανω, late Koine verb from root οπτω seen in οψομαι, ωφθην. In LXX, papyri of second century B.C. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For οπτασια for vision see Ac 26:19; Lu 1:22; 24:23.

By the space of forty days ( δι' ημερων τεσσερακοντα ). At intervals ( δια, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Ex 24:18) and Jesus fasted forty days (Mt 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn.

The things concerning the Kingdom of God ( τα περ της βασιλειας του θεου ). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel ( ευαγγελιον ) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" ( τα περ ). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Ac 1:6) were slow to comprehend the spiritual nature of the reign of God.

Being assembled together with them ( συναλιζομενος ). Present passive participle from συναλιζω, an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω, from αλης, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from συν and αλς (salt). Salt was the mark of hospitality. There is the verb αλισθητε εν αυτω used by Ignatius Ad Magnes. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Lu 24:41-43; Mr 16:14).

To wait for the promise of the Father ( περιμενειν την επαγγελιαν του πατρος ). Note present active infinitive, to keep on waiting for (around, περ ). In the Great Commission on the mountain in Galilee this item was not given (Mt 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive).

Which ye heard from me ( ην ηκουσατε μου ). Change from indirect discourse (command), infinitives χωριζεσθα and περιμενειν after παρηγγειλεν to direct discourse without any εφη (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου (from me). Luke continues in verse 5 with the direct discourse giving the words of Jesus.

Baptized with water ( εβαπτισεν υδατ )

and with the Holy Ghost ( εν πνευματ βαπτισθησεσθε αγιω ). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Mt 3:11) to which Jesus apparently refers use εν (in) both with water and Spirit. There is a so-called instrumental use of εν where we in English have to say "with" (Re 13:10 εν μαχαιρη, like μαχαιρη, Ac 12:2). That is to say εν with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in Joh 21:8 we have τω πλοιαριω (locative without εν ). They came

in (locative case without εν ) the boat. So in Joh 1:31 εν υδατ βαπτιζων baptizing in water. No distinction therefore can be insisted on here between the construction υδατ and εν πνευματ (both being in the locative case, one without, one with εν ). Note unusual position of the verb βαπτισθησεσθε (future passive indicative) between πνευματ and αγιω. This baptism of the Holy Spirit was predicted by John (Mt 3:11) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5.

Not many days hence ( ου μετα πολλας ταυτας ημερας ). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Lu 7:6; 15:13; Ac 17:27; 19:11; 20:12; 21:39; 28:14; 28:2). The predicate use of ταυτας (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Lu 24:21; Ac 24:21), as elsewhere (Joh 4:18; 2Pe 3:1). In Lu 2:12 the copula is easily supplied as it exists in Lu 1:36; 2:2.