KJV: And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
YLT: And they having prayed, the place was shaken in which they were gathered together, and they were all filled with the Holy Spirit, and were speaking the word of God with freedom,
Darby: And when they had prayed, the place in which they were assembled shook, and they were all filled with the Holy Spirit, and spoke the word of God with boldness.
ASV: And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness.
δεηθέντων | having prayed |
Parse: Verb, Aorist Participle Passive, Genitive Masculine Plural Root: δέομαι Sense: to want, lack. |
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ἐσαλεύθη | was shaken |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: σαλεύω Sense: a motion produced by winds, storms, waves, etc. |
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τόπος | place |
Parse: Noun, Nominative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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ἦσαν | they were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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συνηγμένοι | assembled |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: συνάγω Sense: to gather together, to gather. |
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ἐπλήσθησαν | they were filled with |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: πίμπλημι Sense: to fill. |
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Ἁγίου | Holy |
Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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Πνεύματος | Spirit |
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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ἐλάλουν | were speaking |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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παρρησίας | boldness |
Parse: Noun, Genitive Feminine Singular Root: παρρησία Sense: freedom in speaking, unreservedness in speech. |
Greek Commentary for Acts 4:31
By an earthquake most likely as in Acts 16:26, but none the less a token of God‘s presence and power (Psalm 114:7; Isaiah 2:19, Isaiah 2:21; Hebrews 12:26.). [source]
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]
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]
Reverse Greek Commentary Search for Acts 4:31
Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, Hebrews 12:27. The root of the verb is the same as that of billows, Luke 21:25. [source]
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]
The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they “were filled with joy and the Holy Spirit” Imperfect passive, they kept on being filled. It had been so before (Acts 4:31; Acts 8:4; Acts 9:31; Acts 12:24). The blood of the martyrs is still the seed of the church. [source]
Old word from σειω seiō to shake. Luke regarded it as an answer to prayer as in Acts 4:31. He and Timothy were not in prison. [source]
By Paul, of course. Stirring up and troubling the multitudes (σαλευοντες και ταρασσοντες τους οχλους saleuontes kai tarassontes tous ochlous). Shaking the crowds like an earthquake (Acts 4:31) and disturbing like a tornado (Acts 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas. [source]
Shaking the crowds like an earthquake (Acts 4:31) and disturbing like a tornado (Acts 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas. [source]
For this occasion and so above all fear as in Acts 4:31 and as in Acts 2:4. [source]
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]
Imperfect active of αποδιδωμι apodidōmi old verb to give back, to pay back a debt (Luke 7:42), but a late omega form instead of the usual απεδιδοσαν apedidosan They kept on giving their witness with power after the answer to their prayer (Acts 4:31). [source]
The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. [source]
Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Acts 2:4, Acts 2:33) nor in Acts 4:31; Acts 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Acts 6:7 about the deacons and in Acts 13:3 when Barnabas and Saul left Antioch. And in Saul‘s case it was Ananias who laid his hands on him (Acts 9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of “confirmation” appeals to this passage, but inconclusively. [source]
Genitive absolute, perfect passive participle of συναγω sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον klasai arton). First aorist active infinitive of purpose of κλαω klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον ton arton) in Acts 20:11 shows that the Αγαπη Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον ton arton may merely refer to αρτον arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω mellō). Being about to, on the point of. On the morrow Locative case with ημεραι hēmerāi understood after the adverb επαυριον epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26. [source]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]