KJV: And all that believed were together, and had all things common;
YLT: and all those believing were at the same place, and had all things common,
Darby: And all that believed were together, and had all things common,
ASV: And all that believed were together, and had all things common;
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ‹πιστεύοντες | having believed |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| ἐπὶ | together |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| αὐτὸ | same |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἅπαντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: ἅπας Sense: quite, all, the whole, all together, all. |
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| κοινά | in common |
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Parse: Adjective, Accusative Neuter Plural Root: κοινός Sense: common. |
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Greek Commentary for Acts 2:44
Some MSS. ησαν και ēsan kai (were and). But they were together in the same place as in Acts 2:1. [source]
Imperfect active, kept on having, a habit in the present emergency. Common (κοινα Koinéa). It was not actual communism, but they held all their property ready for use for the common good as it was needed (Acts 4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem. [source]
It was not actual communism, but they held all their property ready for use for the common good as it was needed (Acts 4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem. [source]
Reverse Greek Commentary Search for Acts 2:44
Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. “The attempt to keep the letter of the rule here given (Acts 2:44, Acts 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans 15:25, Romans 15:26; 1 Corinthians 16:3; 2 Corinthians 8:4; 2 Corinthians 9:1)” (Plummer). [source]
Literally, multitude of names. This Hebraistic use of ονομα onoma = person occurs in the lxx (Numbers 1:2; 18:20; 3:40, 43; 26:53) and in Revelation 3:4; Revelation 11:13. Together (επι το αυτο epi to auto). The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). About a hundred and twenty A crowd for “the upper room.” No special significance in the number 120, just the number there. [source]
The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). [source]
More emphatic than ουδεις oudeis “not even one.” Common (κοινα Koinéa). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος Koinéos is kin to συν sun (together with)=χυν xun (Epic) and so χυνοσκοινος xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος Koinéos is kin to συν sun (together with)=χυν xun (Epic) and so χυνοσκοινος xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [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]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη ei mē). The exception lies not in the nature of the food (δι εαυτου di' heautou), but in the man‘s view of it (to him, εκεινωι ekeinōi dative case). [source]
At Jerusalem. Evidently the community of property (Acts 2:44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Romans 15:26. The precise causes of the destitution in that church can be only conjectured. [source]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]