KJV: And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
YLT: and they were continuing stedfastly in the teaching of the apostles, and the fellowship, and the breaking of the bread, and the prayers.
Darby: And they persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers.
ASV: And they continued stedfastly in the apostles teaching and fellowship, in the breaking of bread and the prayers.
Ἦσαν | They were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
προσκαρτεροῦντες | steadfastly continuing |
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. |
|
τῇ | in the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
διδαχῇ | teaching |
Parse: Noun, Dative Feminine Singular Root: διδαχή Sense: teaching. |
|
τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
ἀποστόλων | apostles |
Parse: Noun, Genitive Masculine Plural Root: ἀπόστολος Sense: a delegate, messenger, one sent forth with orders. |
|
τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
κοινωνίᾳ | in fellowship |
Parse: Noun, Dative Feminine Singular Root: κοινωνία Sense: fellowship, association, community, communion, joint participation, intercourse. |
|
κλάσει | breaking |
Parse: Noun, Dative Feminine Singular Root: κλάσις Sense: a breaking. |
|
τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
ἄρτου | bread |
Parse: Noun, Genitive Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
|
προσευχαῖς | prayers |
Parse: Noun, Dative Feminine Plural Root: προσευχή Sense: prayer addressed to God. |
Greek Commentary for Acts 2:42
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]
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. [source]
Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Reverse Greek Commentary Search for Acts 2:42
First aorist active indicative of ευχαριστεω eucharisteō from which our word “Eucharist” comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord‘s supper (Acts 2:42) while to others it was only an ordinary meal (Luke 24:30). [source]
The same word διακονιαι diakoniāi employed in Acts 6:1, but here about preaching as the special ministry with which the apostles were concerned. For “continue steadfastly” (προσκαρτερησομεν proskarterēsomen) See note on Acts 2:42. [source]
The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but “without the gates” Infinitive with accusative of general reference in indirect discourse. Προσευχη Proseuchē is common in the lxx and the N.T. for the act of prayer as in Acts 2:42 then for a place of prayer either a synagogue (III Macc. Acts 7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, Jewish People, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (Bible Studies, p. 222) quotes an Egyptian inscription of the third century b.c. with this sense of the word and one from Panticapaeum on the Black Sea of the first century a.d. (Light from the Ancient East, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish προσευχα proseucha Josephus (Ant. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews “to make their prayers The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke‘s story of the activities of women in Philippi, Thessalonica, Berea. [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]
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. [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]
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. [source]
See on fellowship, Acts 2:42. [source]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
Present active participle of the late verb προσκαρτερεω proskartereō (προς pros and καρτερεω kartereō from καρτος kartos or κρατος kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
Old word from περω pherō to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us. Ministers of God‘s service (λειτουργοι τεου leitourgoi theou). Late word for public servant (unused λειτος leitos from Attic λεως leōs people, and εργω ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος theou diakonos in Romans 13:4. Attending continually Present active participle of the late verb προσκαρτερεω proskartereō (προς pros and καρτερεω kartereō from καρτος kartos or κρατος kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
The emphasis is on Lord's. Δεῖπνον supperrepresented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love-feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings-banks, mutual-help societies, insurance offices, and which expressed and fostered the spirit of good-fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion-meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple-service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life. Indications of the blending of the eucharistic celebration with a common meal are found here, Acts 2:42; Acts 20:7, and more obscurely, Acts 27:35. -DIVIDER- -DIVIDER- [source]
Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors. [source]
See on 1 John 1:3; see on Acts 2:42; see on Luke 5:10. [source]
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]
See on Luke 5:10; see on Acts 2:42. [source]
“On the basis of your contribution” as in 2 Corinthians 8:4; 2 Corinthians 9:13; Acts 2:42. The particular kind of “partnership” or “fellowship” involved is the contribution made by the Philippians for the spread of the gospel (Phlippians 1:7 συγκοινωνους sugKoinéōnous and Phlippians 4:14 where συγκοινωνησαντες sugKoinéōnēsantes occurs). [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]
See note on Mark 3:9, note on Acts 2:42, and Acts 2:46 for this interesting word from προς pros and καρτερος karteros (strong), common in the Koiné. [source]
N.T.oolxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν topartake, 1 Timothy 5:22, and κοινός common Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift. [source]
Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficenceN.T.oolxx, oClass. For κοινωνία communicationof alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν toimpart, Romans 12:13; Romans 15:27; Philemon 4:15. [source]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb. [source]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowshipis peculiar to the First Epistle. See on 1 John 1:3; also on partners (Luke 5:10); fellowship (Acts 2:42); partaker (1 Peter 5:1). [source]