The Meaning of Acts 4:2 Explained

Acts 4:2

KJV: Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

YLT: being grieved because of their teaching the people, and preaching in Jesus the rising again out of the dead --

Darby: being distressed on account of their teaching the people and preaching by Jesus the resurrection from among the dead;

ASV: being sore troubled because they taught the people, and proclaimed in Jesus the resurrection from the dead.

KJV Reverse Interlinear

Being grieved  that  they  taught  the people,  and  preached  through  Jesus  the resurrection  from  the dead. 

What does Acts 4:2 Mean?

Verse Meaning

Two things disturbed these leaders. First, the apostles were teaching the people. This was the Sadducees" function since they were the recognized leaders of the Jews. Second, they were teaching that Jesus had risen from the dead and that there was resurrection from the dead.
". . . a woman called and asked me to serve on a committee that was trying to clean up downtown Los Angeles. I agreed it needed cleaning up, but I told her that I could not serve on the committee. She was amazed. "Aren"t you a minister?" she asked. "Aren"t you interested in cleaning up Los Angeles?" I answered, "I will not serve on your committee because I don"t think you are going about it in the right way." Then I told her what the late Dr. Bob Shuler had told me years ago. He said, "We are called to fish in the fish pond, not to clean up the fish pond." This old world is a place to fish. Jesus said He would make us fishers of men, and the world is the place to fish. We are not called upon to clean up the fish pond. We need to catch the fish and get the fish cleaned up.
"I have found that the biggest enemies of the preaching of the gospel are not the liquor folk. The gangsters have never bothered me. Do you know where I had my trouble as a preacher? It was with the Song of Solomon -called religious leaders, the liberals, those who claimed to be born again. They actually became enemies of the preaching of the gospel. It was amazing to me to find out how many of them wanted to destroy my radio ministry." [1]
Having worked with Dr. McGee in his church, I know that he sought to help people physically as well as spiritually. His point here was that spiritual help is more important than physical help.

Context Summary

Acts 4:1-12 - The Name Above Every Name
The Sadducees are particularly mentioned, because they were the agnostics of the age, and had no belief in the unseen and eternal. The fact of our Lord's resurrection was, therefore, especially obnoxious to them. The captain of the Temple, who was head of the Levitical guard, was probably their nominee. How weak man shows himself when he sets himself against God! All that they could do was to shut the Apostles up; but they could not bind nor imprison the Living Spirit or the speech of one saved soul to another, and so the numbers of disciples kept mounting up.
Peter must have contrasted this with his former appearance in that hall. Then he trusted his own power; now he was specially filled with the Holy Spirit for a great and noble confession. The name of Jesus stands for His glorious being. It was because the man had come into vital union with the ever-living Christ, that disease was stayed and health restored. The name of Jesus rings through these chapters like a sweet refrain. Evidently He was living and at hand, or the streams of power and grace could not have poured forth to make desert lives begin to blossom as the garden of the Lord. [source]

Chapter Summary: Acts 4

1  The rulers of the Jews, offended with Peter's sermon,
3  imprison him and John
5  After, upon examination
8  Peter boldly avouching the lame man to be healed by the name of Jesus,
11  and that only by the same Jesus we must be eternally saved,
13  they threaten him and John to preach no more in that name,
23  whereupon the church flees to prayer
31  And God, by moving the place where they were assembled, testifies that he heard their prayer;
34  confirming the church with the gift of the Holy Spirit, and with mutual love and charity

Greek Commentary for Acts 4:2

Being sore troubled [διαπονουμενοι]
Present passive participle of old verb διαπονεω — diaponeō (perfective use of δια — dia) to be worked up, indignant. In the N.T. only here and Acts 16:8. [source]
Because [δια το]
The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference. In Jesus (εν Ιησου — en Iēsou). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν — en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
In Jesus [εν Ιησου]
In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν — en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
Being grieved [διαπονούμενοι]
Only here and Acts 16:18. The Rev. renders the force of διά by “sore troubled;” vexed through and through. [source]
The resurrection []
The Sadducees denied both the resurrection and a future state. “In the Gospels the Pharisees are represented as the great opponents of Christ; in the Acts it is the Sadducees who are the most violent opponents of the apostles. The reason of this seems to be, that in the Gospels Jesus Christ came in direct collision with the Pharisees, by unmasking their hypocrisies and endangering their influence among the people; whereas the apostles, in testifying to the resurrection of Christ, opposed the creed of the Sadducees. Perhaps, also, in attacking the apostles, who taught the resurrection of that Jesus whom the Pharisees had persecuted and crucified, the Sadducees aimed an indirect blow at the favorite dogma of their rival sect” (Gloag, “Commentary on Acts”). [source]

Reverse Greek Commentary Search for Acts 4:2

Matthew 1:1 Christ [Χριστός]
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]

Luke 1:54 Servant [παιδὸς]
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]
Luke 13:32 Cures [ιασεις]
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]
John 13:1 His own [τοὺς ἰδίους]
See on Acts 1:7. Compare John 17:6sqq.; Acts 4:23; Acts 24:23; 1 Timothy 5:8; John 1:11. [source]
John 11:2 Anointed [ἀλείψασα]
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]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
Acts 3:8 Walked [περιεπάτει]
The imperfect. Correctly, as Rev., began to walk; or, perhaps, continued walking about, testing his newly acquired power. The medical notes of the case are, that the disease was congenital, had lasted over forty years (Acts 4:22), and the progressive steps of the recovery - leaped up, stood, walked. -DIVIDER-
-DIVIDER-
[source]

Acts 16:18 Grieved [διαπονηθεὶς]
Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the continued demonstrations of the evil spirit which possessed her. Compare Acts 4:2. [source]
Acts 11:21 The hand of the Lord was with them [ην χειρ κυριου μετ αυτων]
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]
Acts 16:18 Being sore troubled [διαπονητεις]
First aorist passive of διαπονεω — diaponeō old verb, to work laboriously, then in passive to be “worked up,” displeased, worn out. In the N.T. only here and Acts 4:2 which see (there of the Sadducees about Peter‘s preaching). Paul was grieved, annoyed, indignant. He wanted no testimony from a source like this any more than he did the homage of the people of Lystra (Acts 14:14). That very hour (αυτηι τηι ωραι — autēi tēi hōrāi). Locative case of time and familiar Lukan idiom in his Gospel, “at the hour itself.” The cure was instantaneous. Paul, like Jesus, distinguished between the demon and the individual. [source]
Acts 2:42 The prayers [ταις προσευχαις]
Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 12:12 To the house of Mary [επι την οικιαν της Μαριας]
Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι — ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω — sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω — throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι — hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Acts 2:42 Fellowship [κοινωνιαι]
Old word from κοινωνος — Koinōnos (partner, sharer in common interest) and this from κοινος — Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια — Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε — agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου — tēi klasei tou artou). The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 20:32 And now [και τα νυν]
Same phrase as in Acts 20:22, Acts 20:25 save that ιδου — idou (behold) is wanting and the article τα — ta occurs before νυν — nun accusative of general reference. And as to the present things (or situation) as in Acts 4:29. [source]
Acts 24:23 Forbid [κωλυειν]
To hinder “no one of his friends” No one of Paul‘s “own” (cf. Acts 4:23; John 1:11) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist. [source]
Acts 3:17 And now [και νυν]
Luke is fond of these particles of transition (Acts 7:34; Acts 10:5; Acts 20:25; Acts 22:16) and also και τα νυν — kai ta nun (Acts 4:29; Acts 5:38; 22:32; Acts 27:22), and even και νυν ιδου — kai nun idou (Acts 13:11; Acts 20:22). [source]
Acts 4:13 The boldness [την παρρησιαν]
Telling it all See also Acts 4:29, Acts 4:31. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. [source]
Acts 4:24 O Lord [Δεσποτα]
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
Acts 4:27 Whom thou didst anoint [ον εχρισας]
As in Acts 4:26 (cf. Luke 4:18; Isaiah 61:1). Inaugurated as King Messiah. [source]
Acts 4:29 Grant [δος]
Second aorist active imperative of διδωμι — didōmi urgency of the aorist, Do it now. To speak thy word with all boldness (μετα παρρησιας πασης λαλειν τον λογον σου — meta parrēsias pasēs lalein ton logon sou). Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Acts 3:13 His servant Jesus [τον παιδα Ιησουν]
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]
Acts 4:29 To speak thy word with all boldness [μετα παρρησιας πασης λαλειν τον λογον σου]
Literally, “with all boldness to go on speaking (present active infinitive) thy word.” Peter and John had defied the Sanhedrin in Acts 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson. [source]
Acts 4:30 While thou stretchest forth thy hand [εν τωι την χειρα εκτεινειν σε]
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]
Acts 4:30 To heal [εις ιασιν]
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]
Acts 4:31 Were gathered together [ησαν συνηγμενοι]
Periphrastic past perfect passive of συναγω — sunagō They spake (ελαλουν — elaloun). Imperfect active indicative, began to speak, after being filled (επληστησαν — eplēsthēsan aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in Acts 4:29 to describe their conduct. [source]
Acts 4:31 They spake [ελαλουν]
Imperfect active indicative, began to speak, after being filled (επληστησαν — eplēsthēsan aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in Acts 4:29 to describe their conduct. [source]
Acts 5:12 With one accord [ομοτυμαδον]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
Acts 5:28 We straitly charged [Παραγγελιαι παρηγγειλαμεν]
Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luke 22:15). Somewhat like the cognate accusative. The command referred to occurs in Acts 4:17, Acts 4:18 and the refusal of Peter and John in Acts 4:20. [source]
Acts 5:29 We must [δει]
Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts 4:20). [source]
Romans 8:29 He foreordained [προωρισεν]
First aorist active indicative of προοριζω — proorizō late verb to appoint beforehand as in Acts 4:28; 1 Corinthians 2:7. Another compound with προ — prȯ (for eternity). Conformed to the image (συμμορπους της εικονος — summorphous tēs eikonos). Late adjective from συν — sun and μορπη — morphē and so an inward and not merely superficial conformity. Εικων — Eikōn is used of Christ as the very image of the Father (2 Corinthians 4:4; Colossians 1:15). See note on Philemon 2:6. for μορπη — morphē Here we have both μορπη — morphē and εικων — eikōn to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. That he might be Common idiom for purpose. First born among many brethren (πρωτοτοκον εν πολλοις αδελποις — prōtotokon en pollois adelphois). Christ is “first born” of all creation (Colossians 1:15), but here he is “first born from the dead” (Colossians 1:18), the Eldest Brother in this family of God‘s sons, though “Son” in a sense not true of us. [source]
Ephesians 1:5 Having foreordained us [Προορισας ημας]
First aorist active participle of προοριζω — proorizō late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also Ephesians 1:11. Only other N.T. example in Ephesians 1:11. To be taken with εχελεχατο — exelexato either simultaneous or antecedent (causal). [source]
Ephesians 6:9 And forbear threatening [ανιεντες την απειλην]
Present active participle of ανιημι — aniēmi old verb, to loosen up, to relax. “Letting up on threatening.” Απειλη — Apeilē is old word for threat, in N.T. only here and Acts 4:29; Acts 9:1. [source]
Philippians 3:11 The resurrection of the dead [τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]
1 Timothy 4:15 Meditate [μελέτα]
Only here and Acts 4:25(citation). Often in Class. and lxx. Most translators reject the A.V. meditate, and substitute be diligent in, or practice, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In lxx it represents seven Hebrew equivalents, and signifies to meditate, talk of, murmur, delight one's self in, attend to. Often to meditate, Joshua 1:8; Psalm 1:2; Psalm 2:1; Psalm 37:12; Psalm 72:6; Psalm href="/desk/?q=ps+35:28&sr=1">Psalm 35:28; Psalm 37:30; Ecclesiastes href="/desk/?q=ec+1:2&sr=1">Ecclesiastes 1:2. In the Vulg. meditabor is the translation of murmur or mourn in Isaiah 38:14. The Hebrew הָגָהֽ means to murmur, whisper; hence the inner whispering of the heart; hence to think, meditate, consider, as Psalm 63:7; Psalm 78:13. [source]
1 Timothy 4:15 Be diligent in these things [ταυτα μελετα]
Old verb from μελετη — meletē (care, practice), present active imperative, “keep on practising these things.” In N.T. only here and Acts 4:25. [source]
Hebrews 13:23 Set at liberty [ἀπολελυμένον]
Nothing is known of the fact referred to. Ἁπολύειν of releasing from confinement, Matthew 27:15; John 19:10; Acts 3:13; Acts 4:21, Acts 4:23; Acts 5:40. [source]
Hebrews 1:5 To which [τίνι]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
James 4:11 Judgeth [κρινων]
In the sense of harsh judgment as in Matthew 7:1; Luke 6:37 (explained by καταδικαζω — katadikazō).Not a doer of the law, but a judge (ουκ ποιητης νομου αλλα κριτης — ouk poiētēs nomoualla kritēs). This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
James 4:11 Not a doer of the law, but a judge [ουκ ποιητης νομου αλλα κριτης]
This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be. [source]
1 Peter 2:18 To your masters [τοις δεσποταις]
Dative case of δεσποτης — despotēs old word for absolute owner in contrast with δουλος — doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος — Kurios has a wider meaning and not necessarily suggesting absolute power. [source]
1 Peter 2:13 Every ordinance of man [πασηι αντρωπινηι κτισει]
Dative case of old and common word κτισις — ktisis (from κτιζω — ktizō to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For αντρωπινος — anthrōpinos (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).For the Lord‘s sake (δια τον κυριον — dia ton kurion). For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).As supreme Dative singular of present active participle of υπερεχω — huperechō old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler. [source]
1 Peter 2:19 For conscience toward God [δια συνειδησιν τεου]
Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]
1 Peter 2:18 Be in subjection [υποτασσομενοι]
Present middle participle of υποτασσω — hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε — este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις — tois despotais). Dative case of δεσποτης — despotēs old word for absolute owner in contrast with δουλος — doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος — Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης — epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις — tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 2:19 If a man endureth griefs [ει υοπερει τις λυπας]
Condition of first class with ει — ei and present active indicative of υποπερω — hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη — lupē (grief).For conscience toward God (δια συνειδησιν τεου — dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω — paschō and the common adverb αδικως — adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
2 Peter 2:1 The Lord [δεσπότην]
In most cases in the New Testament the word is rendered master, the Rev. changing lord to master in every case but two - Luke 2:29; Acts 4:24; and in both instances putting master in margin, and reserving lord for the rendering of κύριος . In three of these instances the word is used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of Revelation 6:10, and retains Lord in Luke 2:29; Acts 4:24. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament δεσπότης and κύριος are used interchangeably of God, and of masters of servants. [source]
2 Peter 2:1 Even the Master [τον αγορασαντα αυτους]
Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.” [source]
2 Peter 2:9 The godly [ευσεβεις]
Old anarthrous adjective (from ευ — eu and σεβομαι — sebomai to worship), in N.T. only here and Acts 10:2, Acts 10:7 (by Peter). For temptation Present active infinitive of τηρεω — tēreō after οιδεν — oiden (αδικους — adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω — kolazō old verb (from κολος — kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον — kolasin aiōnion in Matthew 25:46. [source]
2 Peter 2:9 temptation [πειρασμου]
Present active infinitive of τηρεω — tēreō after οιδεν — oiden (αδικους — adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω — kolazō old verb (from κολος — kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον — kolasin aiōnion in Matthew 25:46. [source]
2 Peter 2:9 Under punishment [κολαζομενους]
Present passive participle of κολαζω — kolazō old verb (from κολος — kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον — kolasin aiōnion in Matthew 25:46. [source]
2 Peter 2:1 False prophets also [και πσευδοπροπηται]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι — pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος — pseudēsεσονται — didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν — esontai shall be) and again as already present (επλανητησαν — eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν — eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Shall privily bring in [παρεισαγω]
Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Denying [αρνεομαι]
Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
1 John 2:20 The Holy One []
Christ. See John 6:69; Acts 3:14; Acts 4:27, Acts 4:30; Revelation 3:7. [source]
1 John 4:18 Hath torment [κόλασιν ἔχει]
Torment is a faulty translation. The word means punishment, penalty. It occurs in the New Testament only here and Matthew 25:46. The kindred verb, κολάζομαι topunish, is found Acts 4:21; 2 Peter 2:9. Note the present tense, hath. The punishment is present. Fear by anticipating punishment has it even now. The phrase hath punishment (see on John 16:22) indicates that the punishment is inherent in the fear. Fear carries its own punishment. Augustine, commenting on the expulsion of fear by love, says: “As in sewing, we see the thread passed through by the needle. The needle is first pushed in, but the thread cannot be introduced until the needle is brought out. So fear first occupies the mind, but does not remain permanently, because it entered for the purpose of introducing love.” The words because fear hath punishment are parenthetical. [source]
3 John 1:7 For His Name's sake [ὑπὲρ τοῦ ὀνόματος]
His is supplied by the A.V. It is not in the text. Rev., correctly, for the sake of the Name. The Name (Jesus Christ) is used thus absolutely in Acts 5:41; compare James 2:7. For a similar absolute use of the way, see on Acts 4:2. See on 1 John 1:7. [source]
Revelation 6:10 O Lord [ὁ δεσπότης]
See on 2 Peter 2:1. Only here in Revelation. Addressed to God rather than to Christ, and breathing, as Professor Milligan remarks, “the feeling of Old Testament rather than of New Testament relation.” Compare Acts 4:24; Judges 1:4. [source]
Revelation 11:18 Were wroth [ωργιστησαν]
Ingressive first aorist active indicative of οργιζομαι — orgizomai “became angry.” The culmination of wrath against God (Revelation 16:13.; Revelation 20:8.). Cf. Psalm 2:1, Psalm 2:5, Psalm 2:12; Psalm 99:1; Acts 4:25. John sees the hostility of the world against Christ. [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
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]
Revelation 6:10 O Master [ο δεσποτης]
Nominative articular form, but used as vocative On δεσποτης — despotēs (correlative of δουλος — doulos) see Luke 2:29. Here (alone in the Apocalypse) it is applied to God as in Luke 2:29; Acts 4:24, but to Christ in Judges 1:4; 2 Peter 2:1.The holy and true (ο αγιος και αλητινος — ho hagios kai alēthinos). See Revelation 3:7 for these attributes of God.Avenge our blood on them that dwell upon the earth This same idiom in Revelation 19:2 and see it also in Luke 18:7., “a passage which goes far to answer many questions in theodicy” (Swete). We find εκδικεω — ekdikeō late compound, used with εκ — ek as here in Deuteronomy 18:19; 1 Samuel 24:13, but with απο — apo in Luke 18:3. For επι της γης — epi tēs gēs (upon the earth) see Revelation 3:10. [source]

What do the individual words in Acts 4:2 mean?

being distressed because of - teaching their the people and proclaiming in - Jesus the resurrection - out from [the] dead
διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν

διαπονούμενοι  being  distressed 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: διαπονέομαι  
Sense: to work out laboriously, make complete by labour.
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
διδάσκειν  teaching 
Parse: Verb, Present Infinitive Active
Root: διδάσκω  
Sense: to teach.
λαὸν  people 
Parse: Noun, Accusative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
καταγγέλλειν  proclaiming 
Parse: Verb, Present Infinitive Active
Root: καταγγέλλω  
Sense: to announce, declare, promulgate, make known.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦ  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἀνάστασιν  resurrection 
Parse: Noun, Accusative Feminine Singular
Root: ἀνάστασις  
Sense: a raising up, rising (e.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐκ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
νεκρῶν  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.