KJV: By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
YLT: in the stretching forth of Thy hand, for healing, and signs, and wonders, to come to pass through the name of Thy holy child Jesus.'
Darby: in that thou stretchest out thy hand to heal, and that signs and wonders take place through the name of thy holy servant Jesus.
ASV: while thy stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus.
| τῷ | that |
|
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| χεῖρά | hand |
|
Parse: Noun, Accusative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
|
| ‹σου› | of You |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
| ἐκτείνειν | stretch out |
|
Parse: Verb, Present Infinitive Active Root: ἐκτείνω Sense: to stretch out, stretch forth. |
|
| ἴασιν | healing |
|
Parse: Noun, Accusative Feminine Singular Root: ἴασις Sense: a healing, cure. |
|
| σημεῖα | signs |
|
Parse: Noun, Accusative Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
|
| τέρατα | wonders |
|
Parse: Noun, Accusative Neuter Plural Root: τέρας Sense: a prodigy, portent. |
|
| γίνεσθαι | to take place |
|
Parse: Verb, Present Infinitive Middle or Passive Root: γίνομαι Sense: to become, i. |
|
| διὰ | through |
|
Parse: Preposition Root: διά Sense: through. |
|
| ὀνόματος | name |
|
Parse: Noun, Genitive Neuter Singular Root: ὄνομα Sense: name: univ. |
|
| τοῦ | of the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἁγίου | holy |
|
Parse: Adjective, Genitive Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
|
| Παιδός | servant |
|
Parse: Noun, Genitive Masculine Singular Root: παῖς Sense: a child, boy or girl. |
|
| σου | of You |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
| Ἰησοῦ | Jesus |
|
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
Greek Commentary for Acts 4:30
Luke‘s favourite idiom, “In the stretching out (articular present active infinitive) the hand as to thee” (accusative of general reference), the second allusion to God‘s “hand” in this prayer (Acts 4:28). [source]
For healing. See Acts 4:22. And that signs and wonders may be done (και σημεια και τερατα γινεσται kai sēmeia kai terata ginesthai). Either to be taken as in the same construction as εκτεινειν ekteinein with εν τωι en tōi as Revised Version has it here or to be treated as subordinate purpose to εν τωι εκτεινειν en tōi ekteinein (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death. [source]
Either to be taken as in the same construction as εκτεινειν ekteinein with εν τωι en tōi as Revised Version has it here or to be treated as subordinate purpose to εν τωι εκτεινειν en tōi ekteinein (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death. [source]
Reverse Greek Commentary Search for Acts 4:30
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]
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]
Old word, but in the N.T. only here and Acts 4:22, Acts 4:30.I am perfected (τελειουμαι teleioumai). Present passive indicative of τελειοω teleioō old verb from τελειος teleios to bring to perfection, frequent in the N.T. Used in Hebrews 2:10 of the Father‘s purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future. [source]
This O.T. phrase (Exodus 9:3; Isaiah 59:1) is used by Luke (Luke 1:66; Acts 4:28, Acts 4:30; Acts 13:11). It was proof of God‘s approval of their course in preaching the Lord Jesus to Greeks. [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]
Ιαμα Iama old word from ιαομαι iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν en here as just before. [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]