KJV: For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
YLT: for gathered together of a truth against Thy holy child Jesus, whom Thou didst anoint, were both Herod and Pontius Pilate, with nations and peoples of Israel,
Darby: For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city
ASV: for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together,
| Συνήχθησαν | Were gathered together |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: συνάγω Sense: to gather together, to gather. |
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| ἀληθείας | truth |
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Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| πόλει | city |
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Parse: Noun, Dative Feminine Singular Root: πόλις Sense: a city. |
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| ταύτῃ | this |
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Parse: Demonstrative Pronoun, Dative Feminine Singular Root: οὗτος Sense: this. |
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| ἐπὶ | against |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἅγιον | holy |
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Parse: Adjective, Accusative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| Παῖδά | servant |
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Parse: Noun, Accusative Masculine Singular Root: παῖς Sense: a child, boy or girl. |
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| σου | of You |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἔχρισας | You anointed |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: χρίω Sense: to anoint. |
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| Ἡρῴδης | Herod |
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Parse: Noun, Nominative Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| Πόντιος | Pontius |
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Parse: Noun, Nominative Masculine Singular Root: Πόντιος Sense: the sixth Roman procurator of Judah who crucified Christ. |
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| Πιλᾶτος | Pilate |
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Parse: Noun, Nominative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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| ἔθνεσιν | [the] Gentiles |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| λαοῖς | peoples |
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Parse: Noun, Dative Masculine Plural Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| Ἰσραήλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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Greek Commentary for Acts 4:27
Luke alone (Luke 23:12) tells of the reconciliation between Herod and Pilate at the trial of Jesus. So Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ. [source]
As in Acts 4:26 (cf. Luke 4:18; Isaiah 61:1). Inaugurated as King Messiah. [source]
See on Christ, Matthew 1:1. [source]
Reverse Greek Commentary Search for Acts 4:27
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
Often child, son or daughter, but here servant, in allusion to Isaiah 41:8. Meyer truthfully says that the theocratic notion of sonship is never expressed by παῖς . See Rev., Acts 3:13, Acts 3:26; Acts 4:27, Acts 4:30. [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
This phrase occurs in Isaiah 42:1; Isaiah 52:13 about the Messiah except the name “Jesus” which Peter adds, the first part of the quotation is from Exodus 3:6; Exodus 35:30. The lxx translated the Hebrew παις ebhedh by παις τεου pais the servant of Jehovah being a Messianic designation. But the phrase “servant of God” Paul terms himself Παις doulos theou (Titus 1:1). υιος Pais is just child (boy or girl), and it was also used of a slave (Matthew 8:6, Matthew 8:8, Matthew 8:13). But it is not here παις huios (son) that Peter uses, but ον υμεις μεν παρεδωκατε pais Luke quotes Peter as using it again in this Messianic sense in Acts 3:26; Acts 4:27, Acts 4:30. [source]
Christ. See John 6:69; Acts 3:14; Acts 4:27, Acts 4:30; Revelation 3:7. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]