KJV: Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
YLT: 'Men, Israelites! hear these words, Jesus the Nazarene, a man approved of God among you by mighty works, and wonders, and signs, that God did through him in the midst of you, according as also ye yourselves have known;
Darby: Men of Israel, hear these words: Jesus the Nazaraean, a man borne witness to by God to you by works of power and wonders and signs, which God wrought by him in your midst, as yourselves know
ASV: Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know;
Ἄνδρες | Men |
Parse: Noun, Vocative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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Ἰσραηλῖται | Israelites |
Parse: Noun, Vocative Masculine Plural Root: Ἰσραηλίτης Sense: an Israelite, one of the race of Israel, a name to be held in honour. |
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ἀκούσατε | hear |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγους | words |
Parse: Noun, Accusative Masculine Plural Root: λόγος Sense: of speech. |
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τούτους | these |
Parse: Demonstrative Pronoun, Accusative Masculine Plural Root: οὗτος Sense: this. |
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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Ναζωραῖον | Nazareth |
Parse: Noun, Accusative Masculine Singular Root: Ναζωραῖος Sense: an inhabitant of Nazareth. |
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ἄνδρα | a man |
Parse: Noun, Accusative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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ἀποδεδειγμένον | having been set forth |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: ἀποδείκνυμι Sense: to point away from one’s self, to point out, show forth, to expose to view, exhibit. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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δυνάμεσι | by miracles |
Parse: Noun, Dative Feminine Plural Root: δύναμις Sense: strength power, ability. |
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τέρασι | wonders |
Parse: Noun, Dative Neuter Plural Root: τέρας Sense: a prodigy, portent. |
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σημείοις | signs |
Parse: Noun, Dative Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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μέσῳ | the midst |
Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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αὐτοὶ | you yourselves |
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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οἴδατε | know |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
Greek Commentary for Acts 2:22
Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God‘s work on this day in his words through Joel. [source]
Note αυτοι autoi for emphasis. Peter calls the audience to witness that his statements are true concerning “Jesus the Nazarene.” He wrought his miracles by the power of God in the midst of these very people here present. [source]
Reverse Greek Commentary Search for Acts 2:22
See on Matthew 11:20. The two words often joined in the New Testament. See John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer's supernatural power; or a wonder, as it appeals to the spectator. Τέρας , (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder )i1. [source]
Two of the three words so often used in the N.T. about the works They often occur together of the same work (John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12; Hebrews 2:4). Τερας Teras is a wonder or prodigy, δυναμις dunamis a mighty work or power, σημειον sēmeion a sign of God‘s purpose. Miracle (μιραχυλυμ miraculum) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere “signs and wonders” do not of themselves prove the power of God. These charlatans will be so skilful that they will, if possible (ει δυνατον ei dunaton), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary. [source]
See on Matthew 11:20; and compare Acts 2:22, Rev. [source]
Lit., signs andpowers. See on Matthew 11:20; Acts 2:22. [source]
Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joel 2:28-32. Peter‘s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power (δυναμις dunamis) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in Acts 2:17-21 closely the lxx text of Joel and then applies the passage to the present emergency (Acts 2:22-24). [source]
Apparently akin to the verb τηρεω tēreō to watch like a wonder in the sky, miracle (μιραχυλυμ miraculum), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with σημεια sēmeia (signs) as here and in Acts 2:43. But signs (σημεια sēmeia) here is not in the lxx. See note on Matthew 11:20. In Acts 2:22 all three words occur together: powers, wonders, signs (δυναμεσι τερασι σημειοις dunamesiανω terasiκατω sēmeiois). [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Perfect active participle of καταβαινω katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα polla kai barea aitiōmata). This word αιτιωμα aitiōma for old form αιτιαμα aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς barus (heavy) used with λυκοι lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι apodeixai first aorist active infinitive of αποδεικνυμι apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Only twice in Paul's writings; here, and 2 Thessalonians 2:4. See on approved, Acts 2:22. In classical Greek used of publishing a law; shewing forth, and therefore naming or creating a king or military leader; bringing forward testimony; displaying treasure, etc. So here, exhibiting. [source]
Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω sunepimartureō to join Here only in N.T., but in Aristotle, Polybius, Plutarch. Both by signs Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα erga (works) of Christ. Τερας Teras (wonder) attracts attention, δυναμις dunamis (power) shows God‘s power, σημειον sēmeion reveals the purpose of God in the miracles. For ποικιλαις poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30. According to his own will The word τελησις thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις is f0). [source]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο meta tauto or by ειδον eidon or by ειδον και ιδου eidon kai idou as heretofore. This “sign” is really a τερας teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον sēmeion as in τερας teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]