Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 1ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Α′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν,

The first account I composed concerning all things, O Theophilus, which Jesus began to do and to teach,

Address / resumptive prologueasyndetonAsyndeton. An articular direct object (τὸν πρῶτον λόγον) fronted for emphasis cross-references the Gospel of Luke; the vocative Θεόφιλε identifies the same patron-addressee (Lk 1:3). The relative clause 'what Jesus began to do and teach' implies the sequel: Acts records what he continues to do through his Spirit and apostles.
ΤὸνtheAccusativearticle with direct object
μὲνindeedcorrelative particle (μέν ... δέ anticipated)
πρῶτονfirstAccusativeattributive adjectiveπρῶτος: 'first'; identifies the Gospel of Luke as volume one of the two-volume work.
λόγονaccountAccusativedirect object of ἐποιησάμηνλόγος: here 'account, narrative'; Luke uses it (cf. Lk 1:4) for an ordered written composition.
ἐποιησάμηνI composedAor Mid Indic 1 Sg · ποιέωmain verb→ constative aorist (the whole composition summed up in one act)ποιέω + λόγον: idiomatic 'to compose/write an account'; the middle voice may stress personal involvement.
περὶconcerningpreposition + genitive (reference)
πάντωνall thingsGenitivegenitive of referenceπᾶς: comprehensiveness of scope; Luke claims to have covered all that Jesus began.
Ovocative particle
ΘεόφιλεTheophilusVocativevocative of addressΘεόφιλος: 'friend of God'; patron-addressee of Luke–Acts (cf. Lk 1:3 κράτιστε Θεόφιλε).
ὧνwhichGenitivegenitive relative pronoun (attraction to antecedent)
ἤρξατοbeganAor Mid Indic 3 Sg · ἄρχομαιmain verb of relative clause→ ingressive aorist (the inception of Jesus' activity)ἄρχομαι: 'to begin'; the word implies continuation — Acts records the ongoing work of the ascended Lord.
theNominativearticle with subject
ἸησοῦςJesusNominativesubject of ἤρξατοἸησοῦς: the name; as in Lk 1:31, the agent of the entire narrative.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive with ἤρξατο→ progressive present (ongoing action)
τεbothcorrelative connective (τε … καί)
καὶandcoordinating conjunction
διδάσκεινto teachPres Act Inf · διδάσκωcomplementary infinitive with ἤρξατο (coordinate with ποιεῖν)→ progressive present (ongoing activity)διδάσκω: 'to teach'; the pairing ποιεῖν καὶ διδάσκειν is a Lukan summary of Jesus' whole ministry.
2

ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη.

until the day when, having given instructions through the Holy Spirit to the apostles whom he had chosen, he was taken up.

Temporal limit (end-point of the first account)ἄχρι ἧςThe temporal clause closes out the summary of the Gospel's scope: the 'first account' covered everything up to and including the ascension. The participial phrase ἐντειλάμενος … διὰ πνεύματος ἁγίου is theologically significant: even the final instructions are given through the Spirit, linking the command to the empowerment of v.8.
ἄχριuntilpreposition + genitive (temporal limit)
ἧςwhichGenitivegenitive relative pronoun (attracted; antecedent ἡμέρας)
ἡμέραςdayGenitivegenitive object of ἄχριἡμέρα: 'day'; with ἄχρι marks the terminal moment of the Gospel's narrative.
ἐντειλάμενοςhaving given instructionsAor Mid Ptcp Nom Sg Masc · ἐντέλλομαιadverbial participle of attendant circumstance (antecedent to ἀνελήμφθη)→ constative aorist (the instructions summed up as a completed act)ἐντέλλομαι: 'to charge, command, give instructions'; picks up the content of v.4 (not to depart Jerusalem).
τοῖςtheDativearticle with indirect object
ἀποστόλοιςapostlesDativedative indirect object of ἐντειλάμενοςἀπόστολος: 'sent one, apostle'; in Luke–Acts the Twelve are consistently called apostles; the term grounds their authority as eyewitnesses.
διὰthroughpreposition + genitive (means)
πνεύματοςSpiritGenitivegenitive of means (instrument of the charge)πνεῦμα: the Holy Spirit as the medium of Jesus' final authoritative commands; the Spirit governs the entire apostolic mission.
ἁγίουHolyGenitivegenitive attributive adjective
οὓςwhomAccusativeaccusative relative pronoun (object of ἐξελέξατο)
ἐξελέξατοhe had chosenAor Mid Indic 3 Sg · ἐκλέγομαιverb of relative clause (pluperfective sense in context)→ constative aorist (the completed act of election)ἐκλέγομαι: 'to choose, select'; the same verb used of the Twelve in Lk 6:13; the election grounds apostolic authority.
ἀνελήμφθηhe was taken upAor Pass Indic 3 Sg · ἀναλαμβάνωmain verb (divine passive)→ constative aorist (the single event of the ascension)ἀναλαμβάνω: 'to take up'; the verb used for Elijah's translation (2 Kgs 2:9–11 LXX) and echoed at v.11; Luke alone records the ascension narratively (Lk 24:51; Acts 1:9–11).
3

οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, δι᾽ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ.

to whom he also presented himself alive after his suffering, by many convincing proofs, appearing to them over a period of forty days and speaking the things concerning the kingdom of God.

Elaboration (content of what Jesus did before the ascension)οἷς καὶThe relative dative οἷς resumes the apostles of v.2. The word τεκμήριον ('convincing proof') is a technical rhetorical term (used only here in the NT) for a certain, not merely probable, demonstration. Forty days echoes Moses on Sinai and Israel's wilderness; Jesus teaches the kingdom throughout — the content of his earthly ministry continued post-resurrection.
οἷςto whomDativedative relative pronoun (resuming τοῖς ἀποστόλοις)
καὶalsoadverbial καί (adjunctive)
παρέστησενhe presentedAor Act Indic 3 Sg · παρίστημιmain verb→ constative aorist (the entire post-resurrection appearances period summed up)παρίστημι: 'to present, place beside'; with ἑαυτόν = 'to present himself'; strong word for bodily, objective presence.
ἑαυτὸνhimselfAccusativereflexive pronoun, direct object
ζῶνταalivePres Act Ptcp Acc Sg Masc · ζάωpredicate participle (object-complement with παρέστησεν ἑαυτόν)→ progressive present (ongoing life)ζάω: 'to live'; the living-ness of Jesus is the content of the proof and the ground of all that follows.
μετὰafterpreposition + articular infinitive (temporal)
τὸtheAccusativearticle with infinitive
παθεῖνto sufferAor Act Inf · πάσχωarticular infinitive (object of μετά, temporal)→ constative aorist (the passion as single event)πάσχω: 'to suffer'; the verb is Luke's standard term for the passion (Lk 22:15; 24:26, 46).
αὐτὸνhimAccusativeaccusative subject of infinitive
ἐνbypreposition + dative (means)
πολλοῖςmanyDativeattributive adjective
τεκμηρίοιςconvincing proofsDativedative of meansτεκμήριον: NT hapax; a technical rhetorical term (Aristotle, Rhet.) for a certain proof (as opposed to εἰκός, a probable sign). Luke claims the resurrection appearances are demonstrative evidence.
δι᾽overpreposition + genitive (extent of time)
ἡμερῶνdaysGenitivegenitive of extent of time
τεσσεράκονταfortynumeral modifierτεσσεράκοντα: 'forty'; the biblically laden number (Moses, Elijah, Jesus' temptation) marking a decisive preparatory period.
ὀπτανόμενοςappearingPres Pass Ptcp Nom Sg Masc · ὀπτάνομαιadverbial participle of manner / means→ progressive present (repeated appearances over time)ὀπτάνομαι: 'to appear, be seen'; a technical term for resurrection appearances (1 Cor 15:5–8); the passive implies that Jesus controls the seeing.
αὐτοῖςto themDativedative of advantage / indirect object
καὶandcoordinating conjunction
λέγωνspeakingPres Act Ptcp Nom Sg Masc · λέγωadverbial participle (coordinate with ὀπτανόμενος)→ progressive present (ongoing teaching)
τὰthe thingsAccusativearticular neuter plural (substantival)
περὶconcerningpreposition + genitive (reference/topic)
τῆςtheGenitivearticle
βασιλείαςkingdomGenitivegenitive object of περίβασιλεία: 'kingdom, reign'; the content of Jesus' entire ministry (Lk 4:43) and of Acts' concluding summary (28:31).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship / possessorθεός: 'God'; βασιλεία τοῦ θεοῦ is both the post-resurrection teaching topic and the final note of Acts (28:31).
4

καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου·

And while eating with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, 'you heard from me';

Continuation (content of the 40-day instructions)καίThe hapax συναλιζόμενος is debated: 'eating together' (from ἅλς, salt; cf. Acts 10:41; Lk 24:41–43) or 'assembling together' (from ἁλίζω). The table-fellowship reading fits Luke's resurrection meals. The charge not to leave Jerusalem sets up the Pentecost event; the 'promise of the Father' was already announced in Lk 24:49 and by John (Lk 3:16).
καὶandcoordinating conjunction
συναλιζόμενοςeating together with themPres Mid Ptcp Nom Sg Masc · συναλίζομαιadverbial participle of time / attendant circumstance→ progressive present (the meal setting)συναλίζομαι: NT hapax; probably 'to eat salt together, share a meal' (LXX usage supports this); resurrection table-fellowship is a Lukan theme (Lk 24:30, 41–43; Acts 10:41).
παρήγγειλενhe chargedAor Act Indic 3 Sg · παραγγέλλωmain verb→ constative aorist (the formal command as a single act)παραγγέλλω: 'to charge, command with authority'; a strong, official term used for military orders and apostolic commands.
αὐτοῖςthemDativedative indirect object
ἀπὸfrompreposition + genitive (separation/departure)
ἹεροσολύμωνJerusalemGenitivegenitive object of ἀπόἹεροσόλυμα: Jerusalem, consistently the starting point of witness in Luke's theology (Lk 24:47; Acts 1:8).
μὴnotnegative particle with infinitive
χωρίζεσθαιto departPres Pass Inf · χωρίζωinfinitive (indirect command, object of παρήγγειλεν)→ progressive present (the prohibition of ongoing departure)χωρίζω: 'to separate, depart'; the disciples are to remain assembled in Jerusalem until empowered.
ἀλλὰbutadversative conjunction
περιμένεινto wait forPres Act Inf · περιμένωinfinitive (indirect command, coordinate with μὴ χωρίζεσθαι)→ progressive present (the sustained stance of expectant waiting)περιμένω: NT hapax; 'to await, wait around for'; stronger than μένω, implying patient expectation.
τὴνtheAccusativearticle with object
ἐπαγγελίανpromiseAccusativedirect object of περιμένεινἐπαγγελία: 'promise'; the OT-grounded pledge of the Spirit (Joel 2:28–29; Isa 32:15; 44:3; Ezek 36:26–27), identified in v.5 as Spirit-baptism.
τοῦof theGenitivearticle
πατρὸςFatherGenitivegenitive (subjective: the Father is the one who promised)πατήρ: 'Father'; the promise originates with the Father (Lk 24:49 'what my Father promised'); the Spirit is the Father's gift.
ἣνwhichAccusativeaccusative relative pronoun (object of ἠκούσατε)
ἠκούσατέyou heardAor Act Indic 2 Pl · ἀκούωverb of relative clause→ constative aorist (the completed act of hearing the promise)ἀκούω: 'to hear'; the disciples heard this promise from Jesus (Lk 24:49; Jn 14:16–17, 26; 16:7).
μουfrom meGenitivegenitive of source (with ἀκούω)
5

ὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.

Explanation (content of the promise)ὅτιThe ὅτι clause unpacks 'the promise of the Father': Spirit-baptism contrasted with John's water-baptism. The contrast Ἰωάννης μέν … ὑμεῖς δέ is sharply antithetical. The future passive βαπτισθήσεσθε is a divine passive (God / the ascended Lord gives the Spirit); 'not many days from now' sets the Pentecost countdown (50 days minus 40 = 10 days). This promise is fulfilled at Acts 2:1–4.
ὅτιfor / thatconjunction (recitative / causal — content of what was heard)
ἸωάννηςJohnNominativesubject of ἐβάπτισενἸωάννης: John the Baptist; his water-baptism is the foil against which Spirit-baptism is defined (Lk 3:16).
μὲνindeedcorrelative particle (μέν … δέ contrast)
ἐβάπτισενbaptizedAor Act Indic 3 Sg · βαπτίζωmain verb of μέν-clause→ constative aorist (John's entire ministry summed up)βαπτίζω: 'to baptize, immerse'; John's water-baptism was preparatory and anticipatory.
ὕδατιwith waterDativedative of means / instrumentὕδωρ: 'water'; the element of John's preparatory rite, contrasted with the Spirit's fire (Lk 3:16).
ὑμεῖςyouNominativesubject of βαπτισθήσεσθε (emphatic pronoun)
δὲbutadversative particle (δέ-clause of the contrast)
ἐνwith / inpreposition + dative (means / element of baptism)
πνεύματιSpiritDativedative object of ἐν (element of baptism)πνεῦμα: the Holy Spirit as the element replacing water; fulfilled at Pentecost (Acts 2:4; 11:16).
βαπτισθήσεσθεyou will be baptizedFut Pass Indic 2 Pl · βαπτίζωmain verb of δέ-clause→ predictive future (a certain future event)
ἁγίῳHolyDativeattributive adjective modifying πνεύματι
οὐnotnegating particle
μετὰafterpreposition + accusative (temporal)
πολλὰςmanyAccusativeattributive adjective
ταύταςtheseAccusativedemonstrative adjective
ἡμέραςdaysAccusativeaccusative object of μετά (temporal extent)ἡμέρα: 'day'; the ten days until Pentecost (from ascension on day 40 post-resurrection to Pentecost on day 50); this sets the narrative clock.
6

Οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες· Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ;

So when they had come together, they were asking him, saying, 'Lord, is it at this time that you are restoring the kingdom to Israel?'

Resumption / narrative transitionοὖνThe μέν … (δέ in v.7) frame signals a contrast between the disciples' expectation and Jesus' redirection. Their question is not rebuked as foolish — restoration language is scriptural — but the 'when' is removed from their purview. The imperfect ἠρώτων may convey repeated or insistent questioning.
ΟἱtheNominativearticle with subject
μὲνindeedcorrelative particle (μέν … δέ in v.7)
οὖνtherefore / soinferential / resumptive conjunction
συνελθόντεςhaving come togetherAor Act Ptcp Nom Pl Masc · συνέρχομαιadverbial participle of time (antecedent to ἠρώτων)→ constative aorist (the gathering as a single event)συνέρχομαι: 'to come together, assemble'; a regular Lukan term for the gathered community.
ἠρώτωνwere askingImperf Act Indic 3 Pl · ἐρωτάωmain verb→ progressive imperfect (repeated or sustained questioning)ἐρωτάω: 'to ask, question'; the imperfect suggests urgency or repetition.
αὐτὸνhimAccusativedirect object
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωadverbial participle of manner (introduces direct speech)→ progressive present
ΚύριεLordVocativevocative of addressκύριος: 'Lord'; the disciples address the risen Jesus with the full post-Easter title.
εἰis it thatinterrogative particle (introducing direct question)εἰ in direct questions expects a nuanced answer; here it introduces a genuine inquiry about timing.
ἐνatpreposition + dative (temporal)
τῷtheDativearticle
χρόνῳtimeDativedative object of ἐν (temporal)χρόνος: 'time (duration)'; the disciples ask about a specific present moment, distinguished from καιρός (appointed season) in v.7.
τούτῳthisDativedemonstrative adjective
ἀποκαθιστάνειςyou are restoringPres Act Indic 2 Sg · ἀποκαθίστημιmain verb of question→ futuristic present (imminent expected action)ἀποκαθίστημι: 'to restore, reestablish'; the eschatological restoration of Israel's kingdom (Mal 4:5–6; Jer 16:15); the disciples expect the Davidic kingdom's imminent reestablishment.
τὴνtheAccusativearticle
βασιλείανkingdomAccusativedirect object of ἀποκαθιστάνειςβασιλεία: 'kingdom'; the disciples' concept is Davidic-national; Jesus' answer expands the scope globally.
τῷtoDativearticle
ἸσραήλIsraelDativedative of advantage / indirect objectἸσραήλ: the covenant people; the question is not wrong in substance (cf. Acts 3:21; Rom 11:26) but wrong in timing.
7

εἶπεν δὲ πρὸς αὐτούς· Οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ.

He said to them, 'It is not for you to know times or seasons which the Father has set by his own authority.'

Counter-response / redirectionδέThe δέ picks up the μέν of v.6. Jesus does not deny that a restoration is coming but removes the disciples from the business of its timing. The distinction χρόνοι/καιροί (duration/appointed moments) is classic Hellenistic idiom for exhaustive temporal description. ἰδίᾳ ἐξουσίᾳ underscores the Father's sole prerogative.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
δὲbutadversative conjunction (δέ of the μέν … δέ contrast)
πρὸςtopreposition + accusative (direction of address)
αὐτούςthemAccusativeaccusative object of πρός
ΟὐχNotnegation (strong οὐ before vowel)
ὑμῶνyoursGenitivegenitive of possession / reference (predicate)
ἐστινit isPres Act Indic 3 Sg · εἰμίcopula→ gnomic present (a standing principle)
γνῶναιto knowAor Act Inf · γινώσκωepexegetic infinitive (specifying ὑμῶν ἐστιν)→ constative aorist (knowing as a completed act — not granted to them)γινώσκω: 'to know'; the aorist infinitive marks this as the specific act of discerning the timeline — denied to disciples.
χρόνουςtimesAccusativedirect object of γνῶναιχρόνος: 'duration of time'; paired with καιρός to express the totality of temporal calculation.
ordisjunctive conjunction
καιροὺςseasonsAccusativedirect object of γνῶναι (coordinate with χρόνους)καιρός: 'appointed moment, season'; distinct from χρόνος in that it denotes the quality and purpose of a period; echoes Dan 2:21 LXX (θεὸς ἀλλοιοῖ καιροὺς καὶ χρόνους).
οὓςwhichAccusativeaccusative relative pronoun (object of ἔθετο)
theNominativearticle with subject
πατὴρFatherNominativesubject of ἔθετοπατήρ: 'Father'; the Father alone determines eschatological timing (cf. Mk 13:32).
ἔθετοhas setAor Mid Indic 3 Sg · τίθημιverb of relative clause→ constative aorist (a completed divine decree)τίθημι: 'to place, set, appoint'; the middle ἔθετο = 'set for himself,' stressing the Father's sovereign self-determination.
ἐνbypreposition + dative (means / sphere)
τῇhisDativearticle
ἰδίᾳownDativeattributive adjectiveἴδιος: 'one's own'; intensifies the exclusivity of the Father's authority.
ἐξουσίᾳauthorityDativedative of means / sphere of actionἐξουσία: 'authority, power, right to act'; the Father's sovereign prerogative over eschatological timetables.
8

ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς.

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses both in Jerusalem and in all Judea and Samaria, and to the ends of the earth.

Correction / positive commission (pivotal verse)ἀλλάThe programmatic verse of the entire book of Acts. The ἀλλά is strongly adversative: instead of speculating about when, the disciples will receive power to witness. The geographical sequence — Jerusalem, Judea and Samaria, ends of the earth — is universally recognized as the structural outline of Acts (chs. 1–7; 8–12; 13–28). The genitive absolute ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς is the condition for both receiving power and serving as witnesses.
ἀλλὰbutstrong adversative conjunction
λήμψεσθεyou will receiveFut Mid Indic 2 Pl · λαμβάνωmain verb→ predictive future (certain divine bestowal)λαμβάνω: 'to receive, take'; the disciples are recipients, not producers, of the Spirit's power.
δύναμινpowerAccusativedirect object of λήμψεσθεδύναμις: 'power, ability, miraculous force'; the Spirit's empowerment for witness (cf. Lk 24:49 'clothed with power from on high'); recurs throughout Acts as a mark of Spirit-filled ministry.
ἐπελθόντοςhaving come uponAor Act Ptcp Gen Sg Masc · ἐπέρχομαιgenitive absolute (temporal / conditional)→ constative aorist (the Spirit's coming as single inaugural event)ἐπέρχομαι: 'to come upon'; with ἐφ᾽ ὑμᾶς echoes Lk 1:35 (of the Spirit coming upon Mary) and Isa 32:15 LXX.
τοῦtheGenitivearticle (genitive absolute)
ἁγίουHolyGenitiveattributive adjective
πνεύματοςSpiritGenitivegenitive subject of genitive absoluteπνεῦμα: the Holy Spirit, whose coming is narrated in Acts 2; the source of all apostolic power.
ἐφ᾽uponpreposition + accusative (direction — upon the disciples)
ὑμᾶςyouAccusativeaccusative object of ἐπί
καὶandcoordinating conjunction
ἔσεσθέyou will beFut Mid Indic 2 Pl · εἰμίcopula (main verb of second clause)→ predictive future
μουmyGenitivegenitive of relationship (possessor)
μάρτυρεςwitnessesNominativepredicate nominativeμάρτυς: 'witness'; in Acts, those who testify to the resurrection of Jesus (1:22; 2:32; 3:15; 5:32; 10:39); later acquires the sense 'martyr' as witness becomes costly.
ἔνinpreposition + dative (sphere / location)
τεbothcorrelative particle (τε … καί … καί … καί)
ἸερουσαλὴμJerusalemDativedative object of ἐν (first geographical zone)Ἰερουσαλήμ: the starting point of mission (Lk 24:47); covered in Acts 1–7.
καὶandcoordinating conjunction
ἐνinpreposition + dative
πάσῃallDativeattributive adjective
τῇtheDativearticle
ἸουδαίᾳJudeaDativedative object of ἐν (second geographical zone)Ἰουδαία: the surrounding region; with Σαμάρεια the second Acts movement (chs. 8–12).
καὶandcoordinating conjunction
ΣαμαρείᾳSamariaDativedative object of ἐν (paired with Ἰουδαίᾳ)Σαμάρεια: the despised middle territory, whose inclusion signals the universality breaking across ethnic boundaries (Acts 8:4–25).
καὶandcoordinating conjunction
ἕωςtopreposition + genitive (limit / extension: as far as)
ἐσχάτουthe endGenitivegenitive object of ἕωςἔσχατος: 'last, farthest'; ἕως ἐσχάτου τῆς γῆς is a Septuagintal phrase (Isa 49:6; Ps 2:8; 72:8) for universal reach; Rome (Acts 28) represents this horizon.
τῆςof theGenitivearticle
γῆςearthGenitivegenitive of relationship with ἐσχάτουγῆ: 'earth, land'; the universal scope of the apostolic mission closing the chapter's programmatic statement.
9

Καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.

And having said these things, while they were watching, he was lifted up, and a cloud took him out of their sight.

Narrative event (the ascension itself)ΚαίThe ascension is narrated visually: the disciples are watching (βλεπόντων genitive absolute), giving the event an objective, witnessed character. The cloud (νεφέλη) is the divine Shekinah cloud of Exod 13:21; 1 Kgs 8:10–11; Dan 7:13; Lk 9:34–35 — signifying divine reception. ἐπήρθη is a divine passive.
ΚαὶAndcoordinating conjunction (narrative sequence)
ταῦταthese thingsAccusativedirect object of εἰπών
εἰπὼνhaving saidAor Act Ptcp Nom Sg Masc · λέγωadverbial participle of time (antecedent to ἐπήρθη)→ constative aorist (the speech as a complete act)
βλεπόντωνwhile they were watchingPres Act Ptcp Gen Pl Masc · βλέπωgenitive absolute (temporal / circumstantial)→ progressive present (the disciples' sustained gaze during the ascension)βλέπω: 'to see, watch'; the eyewitness character of the ascension is emphasized — this is not an inner experience but a visible event.
αὐτῶνtheirGenitivegenitive subject of genitive absolute
ἐπήρθηhe was lifted upAor Pass Indic 3 Sg · ἐπαίρωmain verb (divine passive)→ constative aorist (the single event of ascension)ἐπαίρω: 'to lift up, raise'; the divine passive expresses that God the Father exalted the Son (cf. Phil 2:9; Acts 2:33).
καὶandcoordinating conjunction
νεφέληa cloudNominativesubject of ὑπέλαβεννεφέλη: 'cloud'; the theophanic cloud of divine presence (Exod 13:21; 1 Kgs 8:10–11; Lk 9:34; Dan 7:13); signals that Jesus is received into the divine presence.
ὑπέλαβενtook / receivedAor Act Indic 3 Sg · ὑπολαμβάνωmain verb→ constative aorist (the cloud's single act of reception)ὑπολαμβάνω: 'to take up, receive under'; here the cloud actively receives Jesus — the verb conveys divine reception rather than mere occlusion.
αὐτὸνhimAccusativedirect object of ὑπέλαβεν
ἀπὸfrompreposition + genitive (separation)
τῶνtheGenitivearticle
ὀφθαλμῶνeyesGenitivegenitive object of ἀπό (separation from sight)ὀφθαλμός: 'eye'; 'from their eyes' emphasizes the visual terminus of the ascension event — the eyewitness perspective.
αὐτῶνtheirGenitivegenitive of possession
10

καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς,

And while they were gazing intently into heaven as he was going, behold, two men stood by them in white garments,

Temporal circumstance / narrative developmentκαὶ ὡςThe compound genitive absolute πορευομένου αὐτοῦ + the periphrastic ἀτενίζοντες ἦσαν prolongs the moment of departure, making the disciples' upward gaze the setting for the angelic appearance. ἰδοὺ (Luke's narrative exclamation) marks the surprise appearance of the two men. The white garments identify them as heavenly figures (cf. Lk 24:4; Mk 9:3; Rev 3:5).
καὶandcoordinating conjunction
ὡςwhiletemporal conjunction
ἀτενίζοντεςgazing intentlyPres Act Ptcp Nom Pl Masc · ἀτενίζωperiphrastic participle (with ἦσαν; progressive imperfect)→ progressive present (sustained, intense upward gaze)ἀτενίζω: 'to gaze fixedly, stare'; a Lukan word (Acts: 7 times) implying concentrated attention; the disciples are locked onto the ascending Jesus.
ἦσανwereImperf Act Indic 3 Pl · εἰμίauxiliary verb (periphrastic imperfect with ἀτενίζοντες)→ progressive imperfect (continuous action in the past)
εἰςintopreposition + accusative (direction of gaze)
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativeaccusative object of εἰςοὐρανός: 'heaven, sky'; the realm to which Jesus is taken; the disciples' eyes follow him there.
πορευομένουas he was goingPres Mid Ptcp Gen Sg Masc · πορεύομαιgenitive absolute (temporal)→ progressive present (the ongoing departure)πορεύομαι: 'to go, journey'; Luke's preferred verb for purposeful movement; the ascension as a deliberate journey.
αὐτοῦhisGenitivegenitive subject of genitive absolute
καὶandcoordinating conjunction
ἰδοὺbeholdinterjection (narrative exclamation)ἰδού: 'look! behold!'; a Lukan narrative marker introducing a surprising or significant development (from LXX usage).
ἄνδρεςmenNominativesubject of παρειστήκεισανἀνήρ: 'man'; as in Lk 24:4, the angelic figures appear as men — the conventional apocalyptic dress of the heavenly messenger.
δύοtwoNominativenumeral in apposition to ἄνδρεςδύο: 'two'; matches the two men at the tomb (Lk 24:4); the double witness establishes legal-prophetic testimony (Deut 19:15).
παρειστήκεισανwere standing byPluperf Act Indic 3 Pl · παρίστημιmain verb→ stative pluperfect (the state of having taken up position beside the disciples)παρίστημι: 'to stand beside'; the pluperfect suggests the angels were already in place as the disciples gazed up — a sudden, supernatural positioning.
αὐτοῖςthemDativedative of advantage / proximity
ἐνinpreposition + dative (clothing / appearance)
ἐσθήσεσιgarmentsDativedative object of ἐνἐσθής: 'garment, clothing'; with λευκαῖς identifies the heavenly messengers; cf. Lk 24:4 (ἐσθῆτι ἀστραπτούσῃ) and Rev 3:5; 19:14.
λευκαῖςwhiteDativeattributive adjectiveλευκός: 'white'; the color of heavenly or glorified beings throughout biblical literature (Dan 7:9; Mk 9:3; Rev 7:9).
11

οἳ καὶ εἶπαν· Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.

who also said, 'Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him going into heaven.'

Angelic speech (redirection + parousia promise)οἳ καίThe angels identify the disciples by region (Γαλιλαῖοι) and gently rebuke the upward gaze — not because the ascension is unimportant but because mission, not speculation, is now the calling. The parousia promise mirrors the ascension: 'in the same way' (οὕτως … ὃν τρόπον) implies a visible, personal, corporeal return (cf. Dan 7:13; Rev 1:7; 1 Thess 4:16). This balances the 'not-yet' of v.7 with a 'certainly coming' assurance.
οἳwhoNominativenominative relative pronoun (subject)
καὶalsoadverbial καί (adjunctive)
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ἌνδρεςMenVocativevocative of addressἀνήρ: Lukan vocative of direct address to a male audience (cf. Acts 2:14; 3:12; 5:35).
Γαλιλαῖοιof GalileeVocativeapposition to Ἄνδρες (identifying epithet)Γαλιλαῖος: 'Galilean'; the disciples are identified by origin — their commission will take them far beyond this regional identity.
τίwhyAccusativeinterrogative pronoun (adverbial accusative of cause)
ἑστήκατεdo you standPerf Act Indic 2 Pl · ἵστημιmain verb of question→ stative perfect (the state of standing still)ἵστημι: 'to stand'; the perfect stresses the sustained posture of inaction — the angels call them to movement and mission.
βλέποντεςlookingPres Act Ptcp Nom Pl Masc · βλέπωadverbial participle of manner→ progressive present (ongoing upward gaze)
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
οὐρανόνheavenAccusativeaccusative object of εἰς
οὗτοςthisNominativedemonstrative pronoun (subject, emphatic)
theNominativearticle with subject
ἸησοῦςJesusNominativesubject (in apposition to οὗτος)Ἰησοῦς: the use of the personal name emphasizes continuity — the same Jesus who was crucified, raised, and ascended will return.
the oneNominativearticle (substantival with participle)
ἀναλημφθεὶςwho was taken upAor Pass Ptcp Nom Sg Masc · ἀναλαμβάνωattributive participle (identifying the subject)→ constative aorist (the completed ascension)ἀναλαμβάνω: picks up the verb of v.2; the repetition underscores that the subject of the parousia promise is exactly the one just ascended.
ἀφ᾽frompreposition + genitive (separation)
ὑμῶνyouGenitivegenitive of separation
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativeaccusative object of εἰς
οὕτωςin this same wayadverb of manner (correlating with ὃν τρόπον)οὕτως … ὃν τρόπον: 'just as … so also' — the correspondence of ascension and parousia in manner and visibility.
ἐλεύσεταιhe will comeFut Mid Indic 3 Sg · ἔρχομαιmain verb (parousia promise)→ predictive future (the certain return of Christ)ἔρχομαι: 'to come'; the future coming echoes Dan 7:13 ('one like a son of man coming on the clouds') and grounds early Christian parousia hope.
ὃνwhichAccusativeaccusative relative (idiomatic ὃν τρόπον = 'in the manner that')
τρόπονmannerAccusativeaccusative of manner (with ὃν)τρόπος: 'manner, way'; with ὃν = 'in the same manner as'; the return mirrors the ascension: visible, bodily, in clouds.
ἐθεάσασθεyou sawAor Mid Indic 2 Pl · θεάομαιverb of comparative clause→ constative aorist (the eyewitness observation as completed act)θεάομαι: 'to behold, observe carefully'; a word for intentional, considered viewing, not casual glancing.
αὐτὸνhimAccusativeaccusative subject of infinitive / object of θεάομαι
πορευόμενονgoingPres Mid Ptcp Acc Sg Masc · πορεύομαιsupplementary participle (with θεάομαι + object)→ progressive present (the ongoing journey upward)
εἰςintopreposition + accusative
τὸνtheAccusativearticle
οὐρανόνheavenAccusativeaccusative object of εἰς
12

Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν.

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away.

Temporal sequence (obedient return)ΤότεThe disciples obey the implicit command of the angels and return to Jerusalem as Jesus had instructed (v.4). The geographical note 'a Sabbath day's journey' (~900 m, the legal limit of travel on the Sabbath; Exod 16:29; m. Erub. 4:3) grounds the narrative in precise local detail characteristic of Acts. The Mount of Olives has eschatological resonance (Zech 14:4; Mk 13:3).
ΤότεThentemporal adverb
ὑπέστρεψανthey returnedAor Act Indic 3 Pl · ὑποστρέφωmain verb→ constative aorist (the completed return journey)ὑποστρέφω: 'to return, turn back'; a characteristic Lukan word (Lk 1:56; 2:20; 4:1; etc.); the disciples' prompt obedience is implied.
εἰςtopreposition + accusative (direction)
ἸερουσαλὴμJerusalemAccusativeaccusative object of εἰς (destination)Ἰερουσαλήμ: the city of witness and Pentecost, as commanded in v.4.
ἀπὸfrompreposition + genitive (point of departure)
ὄρουςthe mountGenitivegenitive object of ἀπόὄρος: 'mountain, hill'; the Mount of Olives, site of Jesus' laments over Jerusalem and Olivet Discourse (Lk 19:37; 21:37; Zech 14:4).
τοῦof theGenitivearticle
καλουμένουcalledPres Pass Ptcp Gen Sg Neut · καλέωattributive participle (identifying the mountain)→ progressive present (the name as its current designation)
ἘλαιῶνοςOlivetGenitivegenitive predicate (object of καλουμένου)Ἐλαιών: 'olive grove, Olivet'; from ἐλαία ('olive tree'); the traditional site east of Jerusalem across the Kidron (Lk 19:29; 21:37; 22:39).
whichNominativerelative pronoun (subject of explanatory clause)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
ἐγγὺςnearpredicate adverb of proximity
ἸερουσαλὴμJerusalemGenitivegenitive of proximity with ἐγγύς
σαββάτουSabbathGenitivegenitive of measure / specificationσάββατον: 'Sabbath'; a Sabbath day's journey (~900 m / ~2,000 cubits; m. Erub. 4:3) grounds Luke's geography with halakhic precision.
ἔχονhavingPres Act Ptcp Nom Sg Neut · ἔχωadverbial participle (descriptive apposition)→ progressive present
ὁδόνjourneyAccusativedirect object of ἔχονὁδός: 'road, way, journey'; here 'a journey [of a Sabbath day]' — the distance specification for the reader.
13

καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν καταμένοντες, ὅ τε Πέτρος καὶ Ἰωάννης καὶ Ἰάκωβος καὶ Ἀνδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Μαθθαῖος, Ἰάκωβος Ἁλφαίου καὶ Σίμων ὁ ζηλωτὴς καὶ Ἰούδας Ἰακώβου.

And when they entered, they went up to the upper room where they were staying: both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James.

Narrative sequence (the community reconstituted in Jerusalem)καὶ ὅτεThe list of the Eleven (without Judas Iscariot) follows the order of Lk 6:14–16 with slight rearrangement (John moves to second, Andrew to fourth). The ὑπερῷον ('upper room') is possibly the same room as Lk 22:12 (the Last Supper) and is the locus of the pre-Pentecost prayer community.
καὶandcoordinating conjunction
ὅτεwhentemporal conjunction
εἰσῆλθονthey enteredAor Act Indic 3 Pl · εἰσέρχομαιverb of temporal clause→ constative aorist (the entrance into Jerusalem)
εἰςtopreposition + accusative (direction)
τὸtheAccusativearticle
ὑπερῷονupper roomAccusativeaccusative object of εἰς (destination)ὑπερῷον: 'upper room, upper story'; possibly the cenacle of the Last Supper (Lk 22:12); the gathered community's base.
ἀνέβησανthey went upAor Act Indic 3 Pl · ἀναβαίνωmain verb→ constative aoristἀναβαίνω: 'to go up'; the verb suits an upper-story room.
οὗwhereGenitivegenitive relative (adverbial: 'in which place')
ἦσανthey wereImperf Act Indic 3 Pl · εἰμίauxiliary (periphrastic imperfect with καταμένοντες)→ progressive imperfect (ongoing residence)
καταμένοντεςstayingPres Act Ptcp Nom Pl Masc · καταμένωperiphrastic participle (with ἦσαν)→ progressive present (established residence)καταμένω: NT hapax; 'to stay permanently, reside'; the intensive compound (κατά + μένω) suggests a settled dwelling.
bothcorrelative particle (ὅ τε … καί)
τεenclitic correlative (with καί in list)
ΠέτροςPeterNominativesubject (first in list, leader)Πέτρος: 'Rock'; always first in apostolic lists; he will take the lead in vv.15–26.
καὶandcoordinating conjunction (list)
ἸωάννηςJohnNominativesubject (list)Ἰωάννης: John son of Zebedee; second in this list (moved from Lk 6:14 where Andrew follows Peter); Peter and John become the pair of Acts 3–4.
καὶandcoordinating conjunction (list)
ἸάκωβοςJamesNominativesubject (list)Ἰάκωβος: James son of Zebedee, brother of John; martyred early (Acts 12:2).
καὶandcoordinating conjunction (list)
ἈνδρέαςAndrewNominativesubject (list)Ἀνδρέας: Andrew, Simon Peter's brother; here fourth (in Lk 6:14 he is second).
ΦίλιπποςPhilipNominativesubject (list)Φίλιππος: Philip; becomes the evangelist Philip of Acts 6:5; 8:5.
καὶandcoordinating conjunction (list)
ΘωμᾶςThomasNominativesubject (list)Θωμᾶς: Aramaic 'twin' (= Greek Δίδυμος, Jn 11:16); the doubter of John 20 now among the believing community.
ΒαρθολομαῖοςBartholomewNominativesubject (list)Βαρθολομαῖος: 'son of Tolmai'; often identified with Nathanael (Jn 1:45–51).
καὶandcoordinating conjunction (list)
ΜαθθαῖοςMatthewNominativesubject (list)Μαθθαῖος: the tax collector, author of the First Gospel.
ἸάκωβοςJamesNominativesubject (list)Ἰάκωβος: James son of Alphaeus; to be distinguished from James son of Zebedee.
Ἁλφαίουof AlphaeusGenitivegenitive of relationship (patronymic)
καὶandcoordinating conjunction (list)
ΣίμωνSimonNominativesubject (list)Σίμων: Simon the Zealot; ὁ ζηλωτής may indicate the revolutionary party or simply zeal for the law.
theNominativearticle with epithet
ζηλωτὴςZealotNominativepredicate nominative (epithet)ζηλωτής: 'zealot'; either member of the Zealot movement (first-century nationalist) or simply 'zealous one'; Luke alone uses this title.
καὶandcoordinating conjunction (list)
ἸούδαςJudasNominativesubject (list, last)Ἰούδας: Judas son of James (= Thaddaeus in Mt 10:3; Mk 3:18); distinct from Judas Iscariot.
Ἰακώβουof JamesGenitivegenitive of relationship (son of James)
14

οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ.

All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers.

Summary (the community's corporate stance)οὗτοι πάντεςThe periphrastic ἦσαν προσκαρτεροῦντες (imperfect + present participle) expresses sustained, habitual devotion. ὁμοθυμαδόν ('with one accord') is a key Lukan word in Acts (10 of 11 NT occurrences), signaling the Spirit-knit unity of the community. The inclusion of 'the women' and especially Mary and Jesus' brothers (previously skeptical, Jn 7:5) signals the resurrection's power to unite.
οὗτοιtheseNominativedemonstrative pronoun / subject (resuming the list)
πάντεςallNominativeattributive adjective / subjectπᾶς: 'all'; the comprehensiveness of the united community (Eleven + women + family).
ἦσανwereImperf Act Indic 3 Pl · εἰμίauxiliary (periphrastic imperfect)→ progressive imperfect (ongoing habitual activity)
προσκαρτεροῦντεςdevoting themselvesPres Act Ptcp Nom Pl Masc · προσκαρτερέωperiphrastic participle (with ἦσαν)→ progressive present (sustained devotion)προσκαρτερέω: 'to devote oneself steadfastly, persevere in'; a strong word for committed, habitual practice (cf. Acts 2:42, 46; 6:4; Rom 12:12).
ὁμοθυμαδὸνwith one accordadverb of mannerὁμοθυμαδόν: 'unanimously, with one mind/passion'; a Lukan signature word (Acts 1:14; 2:1 v.l.; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 19:29); conveys corporate unity of will.
τῇtoDativearticle with object
προσευχῇprayerDativedative object of προσκαρτεροῦντεςπροσευχή: 'prayer'; the first noted activity of the post-ascension community; prayer precedes all major Spirit-events in Luke–Acts.
σὺνtogether withpreposition + dative (association)
γυναιξὶνthe womenDativedative object of σύνγυνή: 'woman'; the women disciples from Galilee (Lk 8:2–3; 23:49, 55; 24:1–11) are full members of the praying community.
καὶandcoordinating conjunction
ΜαριὰμMaryDativedative (object of σύν, coordinate with γυναιξίν)Μαριάμ: Mary; the last named appearance of Mary in the NT; she is present at the birth of the church as she was at the birth of its Lord (Lk 1:26–38).
τῇtheDativearticle
μητρὶmotherDativeapposition to Μαριάμμήτηρ: 'mother'; the identification links Acts to the Lukan infancy narrative.
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive of relationship
καὶandcoordinating conjunction
τοῖςtheDativearticle
ἀδελφοῖςbrothersDativedative object of σύν (coordinate)ἀδελφός: Jesus' brothers (James, Joseph, Simon, Judas — Mk 6:3); previously unbelieving (Jn 7:5), their presence here reflects post-resurrection faith; James will lead the Jerusalem church (Acts 15).
αὐτοῦhisGenitivegenitive of relationship
15

Καὶ ἐν ταῖς ἡμέραις ταύταις ἀναστὰς Πέτρος ἐν μέσῳ τῶν ἀδελφῶν εἶπεν· ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡς ἑκατὸν εἴκοσι·

And in those days Peter stood up among the brothers and said — and there was a crowd of names all together about a hundred and twenty —

Narrative transition (new scene: Peter's speech)Καὶ ἐν ταῖς ἡμέραις ταύταιςA temporal formula typical of Acts (cf. 6:1; 11:27) introduces the new scene. Peter's rising (ἀναστάς) signals his authoritative role as leader of the reconstituted community. The parenthetical notice of ~120 persons (enough for a Sanhedrin-sized council) is placed before the speech for orientation. 120 may be significant as the number required for a local Sanhedrin (m. Sanh. 1:6), suggesting the church as a governing body.
ΚαὶAndcoordinating conjunction (narrative)
ἐνinpreposition + dative (temporal)
ταῖςthoseDativearticle
ἡμέραιςdaysDativedative object of ἐν (temporal)
ταύταιςtheseDativedemonstrative adjective
ἀναστὰςhaving stood upAor Act Ptcp Nom Sg Masc · ἀνίστημιadverbial participle of attendant circumstance→ constative aorist (the single act of rising to speak)ἀνίστημι: 'to rise, stand up'; in Jewish assembly practice, standing to address the congregation signals authority.
ΠέτροςPeterNominativesubjectΠέτρος: the first leader of the post-resurrection community, as Jesus had commissioned (Lk 22:32; Jn 21:15–17).
ἐνamongpreposition + dative (location among a group)
μέσῳthe midstDativedative object of ἐν (locative)μέσος: 'middle, midst'; ἐν μέσῳ + genitive = 'among, in the midst of' (cf. Lk 2:46; 22:27).
τῶνtheGenitivearticle
ἀδελφῶνbrothersGenitivegenitive of reference with μέσῳἀδελφός: 'brother'; the first use of this term for the community of believers in Acts — the church as a family.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἦνwasImperf Act Indic 3 Sg · εἰμίverb of parenthetical notice→ progressive imperfect (the crowd's presence during the speech)
τεenclitic connective (continuative)
ὄχλοςcrowdNominativesubject of ἦνὄχλος: 'crowd, assembly'; here a specific gathering, not a random mob.
ὀνομάτωνof namesGenitivegenitive of description / partitiveὄνομα: 'name'; ὄχλος ὀνομάτων = 'a gathering of names/persons'; a Semiticism (Heb. שֵׁמוֹת / Num 1:2 LXX) for counting individuals.
ἐπὶaltogetherpreposition (idiomatic: ἐπὶ τὸ αὐτό = 'together, in the same place')
τὸtheAccusativearticle (part of idiom)
αὐτὸsameAccusativeaccusative (part of idiom ἐπὶ τὸ αὐτό = 'together')ἐπὶ τὸ αὐτό: a Lukan idiom for corporate assembly (Acts 2:1, 44, 47; 4:26); reflects Hebrew יַחְדָּו.
ὡςaboutparticle of approximation
ἑκατὸνa hundrednumeral
εἴκοσιtwentynumeral (with ἑκατόν: 120 total)ἑκατὸν εἴκοσι: 120; enough for a local Sanhedrin (m. Sanh. 1:6) and a significant round number representing the nucleus of the new Israel.
16

Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν·

'Men, brothers, it was necessary that the Scripture be fulfilled which the Holy Spirit spoke beforehand through the mouth of David concerning Judas, who became guide to those who arrested Jesus.

Assertion / scriptural necessity (opening of Peter's speech)asyndetonPeter opens with ἔδει ('it was necessary') — the Lukan theological term for divine necessity (Lk 4:43; 9:22; 13:33; 17:25; 24:7, 26, 44). This grounds the tragedy of Judas not in accident but in prophetic Scripture, attributed to the Holy Spirit through David, establishing the Davidic psalms as prophetic and Spirit-inspired.
ἌνδρεςMenVocativevocative of address
ἀδελφοίbrothersVocativevocative (apposition to Ἄνδρες)ἀδελφός: Peter addresses the assembly as family; the double vocative is a Lukan speech-opening convention (Acts 2:29; 7:2; 13:26; 22:1; 23:1).
ἔδειit was necessaryImperf Act Indic 3 Sg · δεῖimpersonal verb (main verb)→ imperfect of divine necessity (the standing past necessity)δεῖ: 'it is necessary'; Luke's key theological-necessity word; the imperfect here points to a long-standing requirement now coming to fulfillment.
πληρωθῆναιto be fulfilledAor Pass Inf · πληρόωinfinitive (subject of ἔδει)→ constative aorist (the fulfillment as a completed act)πληρόω: 'to fulfill, fill up'; the passive is a divine passive — God fulfills Scripture.
τὴνtheAccusativearticle
γραφὴνScriptureAccusativeaccusative subject of infinitive (πληρωθῆναι)γραφή: 'writing, Scripture'; singular referring to specific scriptural text(s); identified as Pss 69:25 and 109:8 in v.20.
ἣνwhichAccusativeaccusative relative pronoun (object of προεῖπεν)
προεῖπενspoke beforehandAor Act Indic 3 Sg · προλέγωverb of relative clause→ constative aorist (the OT prophetic utterance as completed act)προλέγω: 'to say beforehand, predict'; the preposition πρό emphasizes that the Spirit spoke this in advance of the events.
τὸtheNominativearticle with subject
πνεῦμαSpiritNominativesubject of προεῖπενπνεῦμα: the Holy Spirit identified as the true author of David's psalms; a key hermeneutical claim (cf. Acts 4:25; 28:25; 2 Pet 1:21).
τὸtheNominativearticle
ἅγιονHolyNominativeattributive adjective
διὰthroughpreposition + genitive (agency / means)
στόματοςmouthGenitivegenitive object of διά (instrument: through the mouth of David)στόμα: 'mouth'; διὰ στόματος is a standard biblical idiom for prophetic speech (Lk 1:70; Acts 3:21).
ΔαυὶδDavidGenitivegenitive of relationship (possessive: David's mouth)Δαυίδ: David is the prophet-poet through whom the Spirit spoke; the Psalms as Davidic prophecy is a consistent NT hermeneutic.
περὶconcerningpreposition + genitive (reference/topic)
ἸούδαJudasGenitivegenitive object of περίἸούδας: Judas Iscariot; identified here by his role in the arrest, not by his betrayal per se.
τοῦthe one whoGenitivearticle (substantival with participle)
γενομένουhaving becomeAor Mid Ptcp Gen Sg Masc · γίνομαιattributive participle (describing Judas)→ constative aorist (the completed act of becoming guide)γίνομαι: 'to become'; the aorist participle identifies the defining act of Judas' infamy.
ὁδηγοῦguideGenitivepredicate of γενομένουὁδηγός: 'guide, leader (on a road)'; Judas 'guided' the arresting party to Jesus in Gethsemane (Lk 22:47–48).
τοῖςthoseDativearticle with substantival participle
συλλαβοῦσινwho arrestedAor Act Ptcp Dat Pl Masc · συλλαμβάνωsubstantival participle (object of ὁδηγοῦ)→ constative aorist (the completed act of arrest)συλλαμβάνω: 'to seize, arrest'; the Lukan term for the arrest of Jesus (Lk 22:54).
ἸησοῦνJesusAccusativedirect object of συλλαβοῦσιν
17

ὅτι κατηριθμημένος ἦν ἐν ἡμῖν καὶ ἔλαχεν τὸν κλῆρον τῆς διακονίας ταύτης.

for he was numbered among us and was allotted his share in this ministry.

Explanation / ground (Judas was a genuine member)ὅτιThe ὅτι provides the reason Scripture had to address this situation: Judas was a legitimate member of the Twelve, numbered and allotted a share. κατηριθμημένος ἦν (periphrastic pluperfect) stresses the completed enrollment as a standing state. ἔλαχεν τὸν κλῆρον ('received by lot') ironically sets up the lot-casting for Matthias in v.26 — what Judas forfeited is restored by lot.
ὅτιforcausal conjunction
κατηριθμημένοςhaving been numberedPerf Pass Ptcp Nom Sg Masc · καταριθμέωperiphrastic perfect participle (with ἦν)→ stative perfect (standing status of enrollment)καταριθμέω: NT hapax; 'to count among, enroll in a number'; the intensive compound stresses deliberate, official inclusion.
ἦνwasImperf Act Indic 3 Sg · εἰμίauxiliary (periphrastic pluperfect)→ pluperfective stative (a state already obtaining before the betrayal)
ἐνamongpreposition + dative (membership)
ἡμῖνusDativedative object of ἐν
καὶandcoordinating conjunction
ἔλαχενhe received by lotAor Act Indic 3 Sg · λαγχάνωmain verb (coordinate with ἦν)→ constative aorist (the completed act of receiving the allotment)λαγχάνω: 'to receive by lot, obtain by allotment'; the verb is cognate to κλῆρος ('lot'); its irony here — Judas received a divinely allotted share and forfeited it — sets up the lot-casting of v.26.
τὸνtheAccusativearticle
κλῆρονshareAccusativedirect object of ἔλαχενκλῆρος: 'lot, portion, share'; the apostolic 'share' as an OT-style allotted inheritance (cf. Num 26:55–56; Josh 14–19). The same word is used for the lot cast in v.26.
τῆςofGenitivearticle
διακονίαςministryGenitivegenitive (objective: the ministry that was allotted)διακονία: 'service, ministry'; the apostolic calling described as service, not office; occurs 8× in Acts.
ταύτηςthisGenitivedemonstrative adjective
18

Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ.

(This man therefore acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle, and all his bowels poured out.

Parenthesis (Judas' end narrated for Theophilus)Οὗτος μὲν οὖνParenthetical verses 18–19 explain the Judas situation for a reader who may not know (the Aramaic Hakeldama tradition). The account of Judas' death here (falling headlong, bursting) differs from Matt 27:5 (hanging); harmonizations propose he fell after hanging, or the rope broke. The 'reward of unrighteousness' (μισθὸς ἀδικίας) echoes Balaam's characterization (2 Pet 2:15; Jude 11).
ΟὗτοςThis manNominativedemonstrative pronoun / subject
μὲνindeedparticle (μέν in loose structure)
οὖνtherefore / theninferential / narrative connective
ἐκτήσατοacquiredAor Mid Indic 3 Sg · κτάομαιmain verb→ constative aorist (the completed acquisition)κτάομαι: 'to acquire, obtain for oneself'; the middle voice stresses Judas' personal agency in this transaction.
χωρίονa fieldAccusativedirect objectχωρίον: 'field, piece of land, estate'; the same word as Gethsemane in Jn 18:1; here the field of blood.
ἐκwithpreposition + genitive (source / price)
μισθοῦthe rewardGenitivegenitive of price / sourceμισθός: 'wage, reward, pay'; the 30 pieces of silver were the μισθός of the betrayal (Matt 26:15).
τῆςofGenitivearticle
ἀδικίαςunrighteousnessGenitivegenitive of quality / descriptionἀδικία: 'unrighteousness, injustice'; 'reward of unrighteousness' is a LXX idiom also used of Balaam (2 Pet 2:15; Jude 11), linking Judas to the archetype of greedy apostasy.
καὶandcoordinating conjunction
πρηνὴςheadlongNominativepredicate adjective with γενόμενοςπρηνής: NT hapax; 'headlong, face down'; the adjectival sense 'falling forward/face-first' describes a violent, undignified death.
γενόμενοςhaving become / fallingAor Mid Ptcp Nom Sg Masc · γίνομαιadverbial participle of attendant circumstance→ constative aorist (the fall as a single event)
ἐλάκησενhe burst openAor Act Indic 3 Sg · λάσκωmain verb→ constative aorist (the single event of bursting)λάσκω: NT hapax; 'to crack, burst (with a loud noise)'; a vivid, physical term for violent bodily rupture.
μέσοςin the middleNominativepredicate adjective / adverbial (through the middle)μέσος: 'middle'; here adverbially, 'in the middle' — the body ruptured through its center.
καὶandcoordinating conjunction
ἐξεχύθηpoured outAor Pass Indic 3 Sg · ἐκχέωmain verb→ constative aoristἐκχέω: 'to pour out'; elsewhere in Acts used of the Spirit (2:17, 18, 33; 10:45) — the ironic juxtaposition is striking: Judas' bowels are poured out; the Spirit is poured out.
πάνταallNominativeattributive adjective
τὰtheNominativearticle
σπλάγχναbowelsNominativesubject of ἐξεχύθησπλάγχνον: 'inner organs, bowels'; the seat of emotion in Greek anthropology; here viscerally literal — an ignoble end.
αὐτοῦhisGenitivegenitive of possession
19

καὶ γνωστὸν ἐγένετο πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ ἰδίᾳ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτ᾽ ἔστιν Χωρίον Αἵματος.)

And this became known to all the inhabitants of Jerusalem, so that the field was called in their own dialect Hakeldama, that is, Field of Blood.)

Continuation of parenthesis (the name of the field)καίThe etiology of the Aramaic name Ἁκελδαμάχ (= Aram. חֲקַל דְּמָא, 'field of blood') closes the parenthesis. Luke's explanatory note τοῦτ᾽ ἔστιν is aimed at his Greek-speaking audience. The name connects to 'blood' both through the betrayal money and through Judas' death.
καὶandcoordinating conjunction
γνωστὸνknownNominativepredicate adjectiveγνωστός: 'known, recognized'; a Lukan word (Acts 1:19; 2:14; 4:10; 9:42; 13:38; 15:18; 19:17; 28:22, 28).
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιcopula / main verb→ constative aorist (the single event of becoming widely known)
πᾶσινto allDativedative of reference / advantage
τοῖςtheDativearticle (substantival with participle)
κατοικοῦσινinhabitingPres Act Ptcp Dat Pl Masc · κατοικέωsubstantival participle→ progressive present (ongoing residents)κατοικέω: 'to dwell, inhabit'; the inhabitants of Jerusalem are the community for which this story became common knowledge.
ἸερουσαλήμJerusalemGenitivegenitive of reference (with κατοικοῦσιν)
ὥστεso thatconsecutive conjunction
κληθῆναιto be calledAor Pass Inf · καλέωinfinitive (with ὥστε, result clause)→ constative aorist (the completed naming)
τὸtheAccusativearticle
χωρίονfieldAccusativeaccusative subject of infinitive
ἐκεῖνοthatAccusativedemonstrative adjective (deictic: the specific field)
τῇin theirDativearticle
ἰδίᾳownDativeattributive adjective
διαλέκτῳdialect / languageDativedative of means (language in which the name is given)διάλεκτος: 'dialect, language'; in Acts refers to Aramaic (the vernacular of Jerusalem); Luke translates for his Greek readership.
αὐτῶνtheirGenitivegenitive of possession
ἉκελδαμάχHakeldamaindeclinable proper noun (Aramaic name)Ἁκελδαμάχ: transliteration of Aramaic חֲקַל דְּמָא ('field of blood'); a toponym preserved in tradition south of Jerusalem in the Hinnom Valley.
τοῦτ᾽thatNominativedemonstrative pronoun (subject of explanatory clause)
ἔστινisPres Act Indic 3 Sg · εἰμίcopula (translation formula)→ gnomic present
ΧωρίονFieldNominativepredicate nominative (Greek translation of Ἁκελδαμάχ)
Αἵματοςof BloodGenitivegenitive of descriptionαἷμα: 'blood'; the dual reference — Judas' blood and the blood-money — gives the name its resonance.
20

Γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν· Γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ· καί· Τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.

For it is written in the Book of Psalms: 'Let his homestead become desolate, and let there be no one who dwells in it'; and 'Let another take his office.'

Scriptural proof (both the fate of Judas and the necessity of replacement)γάρTwo Psalm citations: Ps 69:25 LXX (the desolation of the enemy's dwelling, applied to Judas) and Ps 109:8 LXX (another take the office, applied to the need for a replacement). The citations are introduced as a single 'it is written in the Book of Psalms,' treating the Psalter as a unified prophetic corpus. γέγραπται (intensive perfect: 'it stands written') is the standard citation formula.
Γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωmain verb (citation formula)→ intensive perfect (Scripture stands written as an abiding record)γράφω: 'write'; the perfect γέγραπται ('it stands written') is the NT's standard formula for introducing authoritative Scripture.
γὰρforcausal/explanatory conjunction
ἐνinpreposition + dative (location in a book)
βίβλῳthe bookDativedative object of ἐνβίβλος: 'book, scroll'; 'the book of Psalms' treats the Psalter as a single prophetic unit.
ψαλμῶνof PsalmsGenitivegenitive of content / titleψαλμός: 'psalm'; the book of Psalms is cited here as prophetic (cf. Lk 24:44; Acts 13:33–35).
ΓενηθήτωLet becomeAor Pass Impv 3 Sg · γίνομαιimperative (jussive; citation from Ps 69:25)→ constative aorist (divine judicial decree)γίνομαι: the aorist passive imperative expresses a jussive wish / imprecatory prayer: 'let it become.'
theNominativearticle
ἔπαυλιςhomesteadNominativesubject of Γενηθήτωἔπαυλις: NT hapax; 'farmstead, homestead, habitation'; in Ps 69:25 LXX the enemy's encampment; applied here to Judas' field.
αὐτοῦhisGenitivegenitive of possession
ἔρημοςdesolateNominativepredicate adjectiveἔρημος: 'deserted, desolate'; applied to the field bought with blood-money.
καὶandcoordinating conjunction
μὴnonegation (with jussive ἔστω)
ἔστωlet there bePres Act Impv 3 Sg · εἰμίimperative (jussive: second imprecatory clause)→ progressive present (absence of a dweller as an ongoing state)
the oneNominativearticle (substantival with participle)
κατοικῶνwho dwellsPres Act Ptcp Nom Sg Masc · κατοικέωsubstantival participle (subject of ἔστω)→ progressive present
ἐνinpreposition + dative (location)
αὐτῇitDativedative object of ἐν
ΤὴνhisAccusativearticle
ἐπισκοπὴνofficeAccusativedirect object of λαβέτω (fronted for emphasis)ἐπισκοπή: 'overseership, office, position'; in Ps 109:8 LXX the leadership role; Peter applies it to the apostolic office vacated by Judas. The noun is cognate with ἐπίσκοπος ('bishop/overseer').
αὐτοῦhisGenitivegenitive of possession
λαβέτωlet takeAor Act Impv 3 Sg · λαμβάνωimperative (jussive; citation from Ps 109:8; warrants the election)→ constative aorist (the single act of replacement)λαμβάνω: 'to take, receive'; the jussive 'let another take' is the scriptural warrant for the entire election process of vv.21–26.
ἕτεροςanotherNominativesubject of λαβέτωἕτερος: 'another (of a different kind)'; implies a specific new individual, not simply a continuation — the Twelve must be reconstituted.
21

δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος Ἰησοῦς,

So it is necessary that from among the men who have accompanied us during all the time that the Lord Jesus went in and out among us,

Inference / continuation (qualification criteria for replacement)οὖνThe δεῖ of v.21 resumes the scriptural necessity of v.16. Peter sets out the two criteria for the replacement: (1) having accompanied them throughout the entire ministry from John's baptism to the ascension (v.21–22a), and (2) the ability to serve as a resurrection witness (v.22b). The phrase 'went in and out among us' is a Hebrew idiom for day-to-day presence (cf. Num 27:17; 1 Sam 18:13).
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb (main verb, resumed from v.16)→ gnomic present (a standing divine necessity)δεῖ: 'it is necessary'; the same word as in v.16; the necessity extends from the scriptural warrant to the practical selection.
οὖνthereforeinferential conjunction
τῶνfrom theGenitivearticle (genitive with partitive sense)
συνελθόντωνwho accompaniedAor Act Ptcp Gen Pl Masc · συνέρχομαιsubstantival participle (partitive genitive, source of the candidate)→ constative aorist (the completed period of accompanying)συνέρχομαι: 'to come together with, accompany'; the partitive genitive specifies the pool from which the candidate must come — those who traveled with Jesus.
ἡμῖνusDativedative of association (with συνελθόντων)
ἀνδρῶνmenGenitivegenitive (in apposition to / clarifying τῶν συνελθόντων)ἀνήρ: 'man'; the apostolic witness to the resurrection requires a male eyewitness, consistent with the social conventions of legal testimony.
ἐνduringpreposition + dative (temporal)
παντὶallDativeattributive adjective
χρόνῳtimeDativedative object of ἐν (temporal)χρόνος: the full duration of Jesus' ministry; the comprehensiveness mirrors v.1 (περὶ πάντων).
whichDativedative relative pronoun (temporal: 'during which')
εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιverb of relative clause→ constative aorist
καὶandcoordinating conjunction
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιverb of relative clause (coordinate)→ constative aoristεἰσέρχομαι / ἐξέρχομαι: 'go in and go out'; a Hebrew idiom (Num 27:17; Deut 28:6; 1 Sam 18:13) for constant day-to-day activity and presence.
ἐφ᾽amongpreposition + accusative (concerning, over)
ἡμᾶςusAccusativeaccusative object of ἐπί
theNominativearticle with subject
κύριοςLordNominativesubject of εἰσῆλθεν / ἐξῆλθενκύριος: 'Lord'; the full post-resurrection title; in v.6 the disciples had already addressed Jesus as Κύριε.
ἸησοῦςJesusNominativeapposition to κύριος
22

ἀρξάμενος ἀπὸ τοῦ βαπτίσματος Ἰωάννου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ἀφ᾽ ἡμῶν, μάρτυρα τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων.

beginning from the baptism of John until the day when he was taken up from us — one of these men must become a witness of his resurrection together with us.

Continuation of criteria (specific temporal bounds + the resurrection requirement)asyndetonThe participial phrase ἀρξάμενος ἀπὸ … ἕως gives the precise temporal scope: from John's baptism (the beginning of Jesus' public ministry) to the ascension. μάρτυρα τῆς ἀναστάσεως ('a witness of the resurrection') is the essential qualification — the Twelve exist as a resurrection-witness body. σὺν ἡμῖν ('together with us') emphasizes the corporate identity of the apostolic band.
ἀρξάμενοςbeginningAor Mid Ptcp Nom Sg Masc · ἄρχομαιadverbial participle of time (modifying the temporal range)→ ingressive aorist (the starting point of the period)ἄρχομαι: 'to begin'; the participle marks the starting terminus of the required qualification period.
ἀπὸfrompreposition + genitive (temporal starting point)
τοῦtheGenitivearticle
βαπτίσματοςbaptismGenitivegenitive object of ἀπό (temporal starting point)βάπτισμα: 'baptism'; the baptism of Jesus by John marks the beginning of his public ministry (Lk 3:21–22; Acts 10:37–38); this is the start of the required eyewitness period.
Ἰωάννουof JohnGenitivegenitive of agent / source (John's baptism)Ἰωάννης: John the Baptist; as in v.5, his baptism marks the epoch.
ἕωςuntilpreposition + genitive (temporal end-point)
τῆςtheGenitivearticle
ἡμέραςdayGenitivegenitive object of ἕως (temporal end)
ἧςon whichGenitivegenitive relative pronoun (attracted; adverbial)
ἀνελήμφθηhe was taken upAor Pass Indic 3 Sg · ἀναλαμβάνωverb of relative clause (divine passive)→ constative aorist (the ascension as single event)ἀναλαμβάνω: the ascension verb (as in vv.2, 11); the end-point of the required eyewitness period.
ἀφ᾽frompreposition + genitive (separation)
ἡμῶνusGenitivegenitive of separation
μάρτυραa witnessAccusativepredicate accusative (of γενέσθαι)μάρτυς: 'witness'; the essential apostolic function in Acts; the replacement must be a resurrection witness, not merely a ministry companion.
τῆςofGenitivearticle
ἀναστάσεωςresurrectionGenitiveobjective genitive (witness to the resurrection)ἀνάστασις: 'resurrection'; the content of apostolic witness throughout Acts (2:24, 32; 3:15; 4:2, 33; 17:18, 31–32; 26:23); this is the core apostolic message.
αὐτοῦhisGenitivegenitive of reference (whose resurrection)
σὺνtogether withpreposition + dative (association)
ἡμῖνusDativedative object of σύν
γενέσθαιto becomeAor Mid Inf · γίνομαιinfinitive (subject of δεῖ, with ἕνα τούτων as acc. subject)→ constative aorist (the single act of becoming)
ἕναoneAccusativeaccusative subject of infinitive
τούτωνof theseGenitivepartitive genitive (one from among these men)
23

Καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν.

And they put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias.

Narrative action (the community proposes two candidates)ΚαίThe community (not Peter alone) nominates two candidates who both meet the criteria of vv.21–22. The double names (Joseph/Barsabbas/Justus; and Matthias) reflect the multilingual identity of diaspora Jews: Hebrew/Aramaic family names alongside Latin cognomina. Matthias appears nowhere else in the NT after v.26.
ΚαὶAndcoordinating conjunction
ἔστησανthey put forwardAor Act Indic 3 Pl · ἵστημιmain verb→ constative aorist (the completed act of proposing)ἵστημι: 'to stand, place, set forward'; here 'to put forward, present (for selection)' — a technical use for proposing candidates.
δύοtwoAccusativedirect object of ἔστησαν / numeralδύο: the community provides two candidates, both equally qualified, leaving the final choice to divine guidance.
ἸωσὴφJosephAccusativedirect object (first candidate named)Ἰωσήφ: a common Jewish name; this Joseph is otherwise unknown.
τὸνthe oneAccusativearticle (substantival with participle)
καλούμενονcalledPres Pass Ptcp Acc Sg Masc · καλέωattributive participle→ progressive present (his current name)
ΒαρσαββᾶνBarsabbasAccusativeaccusative (name, object of καλούμενον)Βαρσαββᾶς: Aramaic 'son of the Sabbath' or 'son of Zabbai'; a patronymic nickname.
ὃςwhoNominativerelative pronoun (subject of ἐπεκλήθη)
ἐπεκλήθηwas surnamedAor Pass Indic 3 Sg · ἐπικαλέωverb of relative clause→ constative aorist (the completed act of being given a surname)ἐπικαλέω: 'to call upon, surname'; the passive 'was surnamed Justus' indicates a Latin cognomen added for the Greco-Roman world.
ἸοῦστοςJustusNominativepredicate nominative (Latin cognomen)Ἰοῦστος: Latin Justus ('just, righteous'); a common Greco-Roman name adopted by diaspora Jews (cf. Acts 18:7; Col 4:11).
καὶandcoordinating conjunction
ΜαθθίανMatthiasAccusativedirect object (second candidate named)Μαθθίας: a shortened form of Ματθαῖος / Ματτιθίας ('gift of Yahweh'); this is his only mention in the NT.
24

καὶ προσευξάμενοι εἶπαν· Σύ, κύριε, καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα

And they prayed and said, 'You, Lord, who know the hearts of all, show which one of these two you have chosen

Corporate prayer (invoking divine guidance for the choice)καίThe prayer addresses Jesus as κύριε (the risen Lord who directs his church) and uniquely as καρδιογνώστης ('knower of hearts' — a NT hapax here and Acts 15:8), asserting that only the Lord can discern the true qualification of the candidates. ἐξελέξω (perfect of divine election) grounds the lot in a prior divine choice — the lot merely reveals what God has already decided.
καὶandcoordinating conjunction
προσευξάμενοιhaving prayedAor Mid Ptcp Nom Pl Masc · προσεύχομαιadverbial participle of attendant circumstance→ constative aorist (the prayer as a completed act before the lot)προσεύχομαι: 'to pray'; prayer precedes the lot — the church seeks divine guidance rather than mere chance.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ΣύYouNominativesubject (emphatic vocative-style pronoun)
κύριεLordVocativevocative of addressκύριος: the prayer is addressed to the risen Lord Jesus (cf. the use of κύριε in the speech of v.6); he is the one who chooses apostles (Mk 3:13; Jn 15:16).
καρδιογνῶσταknower of heartsVocativevocative (divine epithet)καρδιογνώστης: NT hapax (Acts 1:24; 15:8); 'one who knows hearts'; the compound stresses omniscience of the inner person, the basis for trusting God's choice over human discernment (cf. 1 Sam 16:7).
πάντωνof allGenitiveobjective genitive with καρδιογνῶσταπᾶς: 'all'; the Lord knows the hearts of all people universally — not just these two.
ἀνάδειξονshowAor Act Impv 2 Sg · ἀναδείκνυμιimperative (petition)→ constative aorist (the decisive act of revealing the choice)ἀναδείκνυμι: 'to show, designate, appoint'; in Lk 10:1 Jesus 'designated' (ἀνέδειξεν) the 72; here the community asks the Lord to 'designate' the new apostle.
ὃνthe one whomAccusativeaccusative relative pronoun (object of ἐξελέξω)
ἐξελέξωyou have chosenAor Mid Indic 2 Sg · ἐκλέγομαιverb of relative clause→ constative aorist (the completed act of divine election)ἐκλέγομαι: 'to choose, select'; the same verb as in v.2 (of the original Twelve); the church assumes the Lord has already made his choice — the lot is revelation, not random chance.
ἐκfrompreposition + genitive (partitive source)
τούτωνtheseGenitivegenitive (partitive)
τῶνtheGenitivearticle
δύοtwoGenitivenumeral
ἕναoneAccusativedirect object of ἀνάδειξον
25

λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφ᾽ ἧς παρέβη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον.

to take the place in this ministry and apostleship, from which Judas turned aside to go to his own place.'

Continuation of prayer (defining the office and Judas' defection)asyndetonThe purpose infinitive λαβεῖν defines what the new apostle is to receive. The pairing διακονία καὶ ἀποστολή captures both the servant character and the authoritative commission of the office. The phrase 'his own place' (τὸν τόπον τὸν ἴδιον) is a euphemism for Judas' judgment/damnation, in contrast to the 'place' in ministry the new apostle will occupy.
λαβεῖνto takeAor Act Inf · λαμβάνωpurpose infinitive (with ἀνάδειξον in v.24)→ constative aorist (the single act of taking up the office)λαμβάνω: 'to receive, take'; picks up ἔλαχεν τὸν κλῆρον of v.17 — Judas' share must be taken up by another.
τὸνtheAccusativearticle
τόπονplaceAccusativedirect object of λαβεῖντόπος: 'place, position'; here metaphorical for the apostolic office; the same word recurs at the end of the verse for 'his own place' (Judas' judgment).
τῆςofGenitivearticle
διακονίαςministryGenitivegenitive (objective: the place that belongs to this ministry)διακονία: 'service, ministry'; recalling v.17; the office is described first as service.
ταύτηςthisGenitivedemonstrative adjective
καὶandcoordinating conjunction
ἀποστολῆςapostleshipGenitivegenitive (coordinate with διακονίας)ἀποστολή: 'apostleship, commission'; NT rare (Acts 1:25; Rom 1:5; 1 Cor 9:2; Gal 2:8); the authoritative sent-one character of the office.
ἀφ᾽frompreposition + genitive (separation)
ἧςwhichGenitivegenitive relative pronoun (object of παρέβη)
παρέβηturned asideAor Act Indic 3 Sg · παραβαίνωverb of relative clause→ constative aorist (Judas' completed defection)παραβαίνω: 'to transgress, turn aside, deviate'; used for apostasy from a covenant obligation (LXX: Num 14:41; Josh 7:11); Judas did not merely fail — he actively transgressed his calling.
ἸούδαςJudasNominativesubject of παρέβη
πορευθῆναιto goAor Pass Inf · πορεύομαιinfinitive of result / purpose (with παρέβη)→ constative aorist (the completed going to his own place)πορεύομαι: 'to go'; the passive/deponent form; 'to go to his own place' is a euphemism for death and judgment.
εἰςtopreposition + accusative (direction)
τὸνtheAccusativearticle
τόπονplaceAccusativedirect object of πορευθῆναιτόπος: 'place'; here a euphemism for Judas' judgment — his 'own place' is contrasted with the apostolic 'place' he vacated. In later Christian usage 'his own place' was understood as a reference to perdition.
τὸνhisAccusativearticle
ἴδιονownAccusativeattributive adjectiveἴδιος: 'one's own'; echoes v.7 (the Father's own authority); here the contrast: Judas goes to the place he earned for himself.
26

Καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων.

And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.

Resolution / conclusion (the lot and enrollment of Matthias)ΚαίThe lot-casting is the last use of the lot in the NT; after Pentecost, the Spirit will guide appointments (Acts 13:2). The lot (Prov 16:33: 'the lot is cast into the lap, but its every decision is from the Lord') is not mere chance but the revelation of a prior divine choice (v.24). συγκατεψηφίσθη ('was voted/counted together with') is a NT hapax and a compound word conveying communal ratification. The Twelve are now reconstituted as the eschatological foundation of the new Israel (cf. Lk 22:30; Rev 21:14).
ΚαὶAndcoordinating conjunction (narrative sequence)
ἔδωκανthey gave / castAor Act Indic 3 Pl · δίδωμιmain verb→ constative aorist (the completed act of casting)δίδωμι: 'to give'; ἔδωκαν κλήρους = 'they gave lots' (i.e., placed them in a container and cast/drew); the standard idiom for lot-casting.
κλήρουςlotsAccusativedirect object of ἔδωκανκλῆρος: 'lot, pebble, potsherd used in casting'; cognate with ἔλαχεν of v.17 and the LXX OT practice (Num 26:55; Josh 14–19); the last such use in the NT.
αὐτοῖςfor themDativedative of reference / indirect object
καὶandcoordinating conjunction
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb→ constative aorist (the decisive fall of the lot)πίπτω: 'to fall'; the lot 'fell' by divine direction (Prov 16:33 LXX; cf. Lev 16:8); the outcome is not random but providential.
theNominativearticle with subject
κλῆροςlotNominativesubject of ἔπεσενκλῆρος: as in v.17 (ἔλαχεν τὸν κλῆρον); the same word closes the ring — Judas' lot is now Matthias' lot.
ἐπὶonpreposition + accusative (result: the lot fell upon / indicating)
ΜαθθίανMatthiasAccusativeaccusative object of ἐπίΜαθθίας: the divinely chosen replacement; like Joseph's being passed over for Potiphar (a human parallel), Barsabbas is passed over and the Lord's prior choice is revealed.
καὶandcoordinating conjunction
συγκατεψηφίσθηhe was counted together withAor Pass Indic 3 Sg · συγκαταψηφίζομαιmain verb (divine/communal passive)→ constative aorist (the single act of enrollment)συγκαταψηφίζομαι: NT hapax; 'to vote / count together with' — a compound expressing simultaneous official enrollment; the community ratifies the divine choice.
μετὰwithpreposition + genitive (association)
τῶνtheGenitivearticle
ἕνδεκαelevenGenitivenumeral (attributive)ἕνδεκα: 'eleven'; the addition of Matthias restores the Twelve, the symbolic number for the restored Israel (Lk 22:30); the number will not be replaced again in Acts (contrast the silence over James son of Zebedee's martyrdom in 12:2).
ἀποστόλωνapostlesGenitivegenitive (with τῶν ἕνδεκα)ἀπόστολος: 'apostle'; the chapter ends with the body restored to Twelve — the foundational witnesses ready for the coming of the Spirit.