KJV: These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
YLT: these all were continuing with one accord in prayer and supplication, with women, and Mary the mother of Jesus, and with his brethren.
Darby: These gave themselves all with one accord to continual prayer, with several women, and Mary the mother of Jesus, and with his brethren.
ASV: These all with one accord continued stedfastly in prayer, with the women, and Mary the mother of Jesus, and with his brethren.
| οὗτοι | These |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| προσκαρτεροῦντες | steadfastly continuing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: προσκαρτερέω Sense: to adhere to one, be his adherent, to be devoted or constant to one. |
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| ὁμοθυμαδὸν | with one accord |
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Parse: Adverb Root: ὁμοθυμαδόν Sense: with one mind, with one accord, with one passion. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| προσευχῇ | in prayer |
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Parse: Noun, Dative Feminine Singular Root: προσευχή Sense: prayer addressed to God. |
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| σὺν | with [the] |
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Parse: Preposition Root: σύν Sense: with. |
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| γυναιξὶν | women |
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Parse: Noun, Dative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| Μαριὰμ | Mary |
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Parse: Noun, Dative Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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| μητρὶ | mother |
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Parse: Noun, Dative Feminine Singular Root: μήτηρ Sense: a mother. |
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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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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἀδελφοῖς | brothers |
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Parse: Noun, Dative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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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 Acts 1:14
Old adverb in δον ̇don from adjective ομοτυμος homothumos and that from ομος homos same, and τυμος thumos mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save Romans 15:6. See note on Matthew 18:19. [source]
Periphrastic imperfect active of προσκαρτερεω proskartereō old verb from προς pros (perfective use) and καρτερεω kartereō from καρτερος karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Participle and finite verb, as above. The verb is from καρτερὸς strong, stanch, and means originally to persist obstinately in. In this sense here, and in Romans 12:12; Romans 13:6. Hence to adhere firmly to. So in Mark 3:9, “that a small ship should wait on him; ” i.e., keep near at hand. The idea of steady persistence is supplied by the Rev., steadfastly. [source]
See on agree, Matthew 18:19. [source]
The best texts omit and supplication. [source]
Mentioned here for the last time in the New Testament. [source]
Reverse Greek Commentary Search for Acts 1:14
See on Acts 1:14. [source]
See on Acts 1:14. Rev., continue steadfastly. [source]
See on Acts 1:14. [source]
The representatives of Tyre and Sidon. See note on Acts 1:14 for ομοτυμαδον homothumadon Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. The king‘s chamberlain (τον επι του κοιτωνος του βασιλεος ton epi tou koitōnos tou basileos). The one over the bedchamber (κοιτωνος koitōnos late word from κοιτη koitē bed, here only in the N.T.). Made their friend First aorist active participle of πειτω peithō to persuade. Having persuaded (probably with bribes as in Matthew 28:14). They asked for peace (ηιτουντο ειρηνην ēitounto eirēnēn). Imperfect middle of αιτεω aiteō kept on asking for peace. Because their country was fed Causal sentence with δια dia and the articular infinitive (present passive of τρεπω trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
On this adverb, common in Acts, See note on Acts 1:14. But γενομενοις genomenois clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. To choose out men and send them (εκλεχαμενοις ανδρας πεμπσαι eklexamenois andras pempsai A B L, though Aleph C D read εκλεχαμενους eklexamenous as in Acts 15:22). Precisely the same idiom as in Acts 15:22, “having chosen out to send.” With our beloved Barnabas and Paul The verbal adjective αγαπητοις agapētois (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians 2:9) confirms this by his statement concerning the right hand of fellowship given. [source]
All together in the same place. Note ομου homou here (correct text), not ομοτυμαδον homothumadon as in Acts 1:14, and so a bit of tautology. [source]
Periphrastic active imperfect of προσκαρτυρεω proskartureō as in Acts 1:14 (same participle in Acts 2:46). [source]
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]
Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
See note on Acts 1:14 for ομοτυμαδον homothumadon They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (κατ οικον kat' oikon) which looks like the regular meal. [source]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
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]
Here alone in Paul, but eleven times in Acts (Acts 1:14, etc.). [source]
The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts 1:14). [source]
Only here. The kindred verb προσκαρτερέω tocontinue, occurs often. See on Acts 1:14. [source]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]