KJV: Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
YLT: Then began he to reproach the cities in which were done most of his mighty works, because they did not reform.
Darby: Then began he to reproach the cities in which most of his works of power had taken place, because they had not repented.
ASV: Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
| ἤρξατο | He began |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| ὀνειδίζειν | to denounce |
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Parse: Verb, Present Infinitive Active Root: ὀνειδίζω Sense: to reproach, upbraid, revile. |
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| πόλεις | cities |
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Parse: Noun, Accusative Feminine Plural Root: πόλις Sense: a city. |
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| ἐγένοντο | had taken place |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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| πλεῖσται | most |
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Parse: Adjective, Nominative Feminine Plural, Superlative Root: πολύς Sense: most. |
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| δυνάμεις | miracles |
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Parse: Noun, Nominative Feminine Plural Root: δύναμις Sense: strength power, ability. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| μετενόησαν | they repented |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μετανοέω Sense: to change one’s mind, i. |
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Greek Commentary for Matthew 11:20
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις dunamis for miracle presents the notion of power like our dynamite. The word τερας teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια sēmeia The word σημειον sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον ergon (work) as in John 5:36. Other words used are παραδοχον paradoxon our word paradox, strange (Luke 5:26), ενδοχον endoxon glorious (Luke 13:17), ταυμασιον thaumasion wonderful (Matthew 21:15). [source]
Reverse Greek Commentary Search for Matthew 11:20
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]
See note on Matthew 11:20 for this same idiom, article with superlative, a true superlative (Robertson, Grammar, p. 670). [source]
See on Matthew 11:20. Wyc., token. As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the miraculous act points back of itself to the grace and power or divine character or authority of the doer. [source]
Lit.,powers. See on Matthew 11:20. Tynd., virtues. Outcomings of God's power: “powers of the world to come” (Hebrews 6:5), at work upon the earth. [source]
See on Matthew 11:20; and compare Acts 2:22, Rev. [source]
See on Matthew 11:20. [source]
See on Matthew 11:20. [source]
See on Matthew 11:20. [source]
See on Matthew 11:20. [source]
Rev., correctly, signs. See on Matthew 11:20; see on Matthew 24:24. This act was not merely a prodigy ( τέρας ), nor a wonderful thing ( θαυμάσιον ), nor a power ( δύναμις ), but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory. [source]
Lit., signs andpowers. See on Matthew 11:20; Acts 2:22. [source]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [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]
See on Matthew 11:20. [source]
See on Matthew 11:20. Either miracles, as Mark 6:2; 1 Corinthians 12:10, or miraculous powers, as 1 Corinthians 12:6; Philemon 2:13; Ephesians 2:2. The analogy of these latter passages favors the second meaning. [source]
Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Matthew 24:24, and see on mighty works, Matthew 11:20. [source]