οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεὸν καὶ εἶπον· δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς
Acts 4:24 records the believers’ immediate response to persecution: unified, reverent, and theologically rich prayer. The Greek grammar powerfully captures corporate unity, divine address, and creation theology. The verse blends narrative with liturgy—what begins as historical report turns into doxology and affirmation of God’s sovereign identity.
Grammatical Foundations
οἱ δὲ ἀκούσαντες—“And when they heard” or “but having heard”—is an aorist active participle, nominative masculine plural, from ἀκούω, functioning temporally. It refers to the community of believers who heard the report about Peter and John.
ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεόν—“with one accord they lifted [their] voice to God.” The adverb ὁμοθυμαδὸν (unanimously, with one mind) emphasizes communal unity. The verb ἦραν (aorist active indicative, 3rd person plural from αἴρω) means “they raised,” and φωνὴν is accusative singular: “voice.” The prepositional phrase πρὸς τὸν Θεόν gives the direction of the prayer.
καὶ εἶπον—“and they said”—is aorist active indicative, also 3rd person plural, introducing the content of the prayer.
The prayer begins with δέσποτα—“Sovereign Lord.” This vocative form of δεσπότης conveys absolute authority, often used in formal or reverent contexts, less common than κύριος.
The phrase σὺ ὁ ποιήσας—“you who made”—introduces a relative clause, using ποιήσας (aorist active participle, nominative masculine singular, from ποιέω). It modifies σὺ and connects the divine address to God’s identity as Creator.
What did God make? The accusative sequence lists three domains of creation: τὸν οὐρανόν καὶ τὴν γῆν καὶ τὴν θάλασσαν—“the heaven, the earth, and the sea”—and concludes with καὶ πάντα τὰ ἐν αὐτοῖς: “and all that is in them.” This phrase is formulaic in Jewish creation liturgy (cf. Exod 20:11, Ps 146:6), emphasizing total sovereignty.
Exegetical and Theological Implications
The opening of the prayer sets the tone: God is not just a helper in trouble but the Creator of all. The choice of δέσποτα evokes submission and confidence in divine authority. In the face of human threats, the believers root their petition in God’s cosmic rule. The participle ποιήσας connects identity to action—He is sovereign because He made all things.
By invoking creation, the believers frame their current situation in the context of God’s universal dominion. Their unity (ὁμοθυμαδὸν) is not just social but theological: they respond to opposition not with fear but with worship grounded in who God is.
Linguistic and Historical Perspectives
ὁμοθυμαδὸν is a hallmark word in Acts, occurring 11 times, always signifying unified action among early Christians. It captures not just agreement but shared resolve. Δέσποτα would resonate with both Hellenistic Jews and Gentiles familiar with imperial vocabulary—it emphasizes absolute lordship.
The trifold formula “heaven, earth, sea” was common in Greco-Roman and Jewish cosmology. Its presence here underscores the Jewish roots of early Christian prayer, even as it launches a global mission. The verb αἴρω in ἦραν φωνήν is idiomatic for initiating prayer or praise in Greek literature.
Table: Verbal and Structural Features in Acts 4:24
| Text | Greek Verb / Phrase | Form | Function / Meaning |
|---|---|---|---|
| Acts 4:24 | ἀκούσαντες | Aorist active participle, nominative plural | “Having heard”; sets up the main action in temporal sequence |
| Acts 4:24 | ἦραν φωνὴν | Aorist active indicative, 3rd person plural | “They lifted their voice”; idiom for collective prayer or praise |
| Acts 4:24 | εἶπον | Aorist active indicative, 3rd person plural | “They said”; introduces the speech content |
| Acts 4:24 | ποιήσας | Aorist active participle, nominative singular | “Who made”; attributes creative action to the one addressed |
The Verse as a Paradigm of Koine Greek Richness
Acts 4:24 is a masterclass in theological Greek. Participles and infinitives set the scene, and the prayer launches with exalted vocative and liturgical language. The Greek captures unity of heart, urgency of prayer, and cosmic scope. This is not just a reaction to threat—it is a bold return to first principles: who God is, what He has done, and why that changes everything.
