KJV: God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
YLT: God also bearing joint-witness both with signs and wonders, and manifold powers, and distributions of the Holy Spirit, according to His will.
Darby: God bearing, besides, witness with them to it, both by signs and wonders, and various acts of power, and distributions of the Holy Spirit, according to his will?
ASV: God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will.
| συνεπιμαρτυροῦντος | bearing witness |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: συνεπιμαρτυρέω Sense: at attest together with. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| σημείοις | by signs |
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Parse: Noun, Dative Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
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| τε | together with [them] |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| τέρασιν | wonders |
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Parse: Noun, Dative Neuter Plural Root: τέρας Sense: a prodigy, portent. |
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| ποικίλαις | by various |
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Parse: Adjective, Dative Feminine Plural Root: ποικίλος Sense: a various colours, variegated. |
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| δυνάμεσιν | miracles |
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Parse: Noun, Dative Feminine Plural Root: δύναμις Sense: strength power, ability. |
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| Πνεύματος | of [the] Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| Ἁγίου | Holy |
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Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| μερισμοῖς | distributions |
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Parse: Noun, Dative Masculine Plural Root: μερισμός Sense: a division, partition. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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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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Greek Commentary for Hebrews 2:4
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]
Reverse Greek Commentary Search for Hebrews 2:4
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]
Note all three words as in Hebrews 2:4, only here δυναμις dunamis is connected with σημεια sēmeia and τερατα terata See all three words used of Paul‘s own work in 2 Corinthians 12:12 and in 2 Thessalonians 2:9 of the Man of Sin. See note on 1 Thessalonians 1:5; 1 Corinthians 2:4 for the “power” of the Holy Spirit in Paul‘s preaching. Note repetition of εν δυναμει en dunamei here with πνευματος αγιου pneumatos hagiou [source]
Workings of powers. Cf. ενεργων δυναμεις energōn dunameis in Galatians 3:5; Hebrews 2:4 where all three words are used Some of the miracles were not healings as the blindness on Elymas the sorcerer. [source]
“Of the apostle” (definite article). Note the three words here for miracles wrought by Paul (σημεια sēmeia signs, τερατα terata wonders, δυναμεις dunameis powers or miracles) as in Hebrews 2:4.sa120 [source]
“In wonders of a lie.” Note here the three words for the miracles of Christ (Hebrews 2:4), power (δυναμις dunamis), signs (σημεια sēmeia), wonders (τερατα terata), but all according to the working of Satan (κατα ενεργειαν του Σατανα kata energeian tou Satana the energy of Satan) just as Jesus had foretold (Matthew 24:24), wonders that would almost lead astray the very elect. [source]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
Lit. coming through. N.T.oEven to the dividing asunder of soul and spirit and of the joints and marrow ( ἄρχι μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν ) Μερισμὸς dividingonly here and Hebrews 2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Μερισμὸς is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow ( ἁρμῶν, μυελῶν, N.T.o) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, “to form moderate friendships, and not πρὸς ἄρκον μυελὸν ψυχῆς to the deep marrow of the soul.” The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause. [source]
Μερισμὸς dividingonly here and Hebrews 2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Μερισμὸς is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow ( ἁρμῶν, μυελῶν, N.T.o) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, “to form moderate friendships, and not πρὸς ἄρκον μυελὸν ψυχῆς to the deep marrow of the soul.” The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause. [source]
Rend. “spake,” and comp. Hebrews 2:3, Hebrews 2:4. [source]
Prohibition with μη mē and present passive imperative of παραπερω parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here. By divers and strange teachings For ποικιλος poikilos (many coloured) see Hebrews 2:4. Χενος Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. That the heart be established by grace Present passive infinitive of βεβαιοω bebaioō (from βαινω bainō) to make stable with the instrumental case χαριτι chariti (by grace) and the accusative of general reference How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ. That occupied themselves “That walked” in the ritualistic Jewish rules about meats. Were not profited First aorist passive indicative of ωπελεω ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. [source]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν hotan) from περιπιπτω peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος peirasmos (from πειραζω peirazō late form for the old πειραω peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
Second aorist active subjunctive (with the indefinite οταν hotan) from περιπιπτω peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος peirasmos (from πειραζω peirazō late form for the old πειραω peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος peirasmos (from πειραζω peirazō late form for the old πειραω peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
“By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4. [source]