KJV: But a certain man named Ananias, with Sapphira his wife, sold a possession,
YLT: And a certain man, Ananias by name, with Sapphira his wife, sold a possession,
Darby: But a certain man, Ananias by name, with Sapphira his wife, sold a possession,
ASV: But a certain man named Ananias, with Sapphira his wife, sold a possession,
| Ἀνὴρ | A man |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τις | certain |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| Ἁνανίας | Ananias |
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Parse: Noun, Nominative Masculine Singular Root: Ἁνανίας Sense: a certain Christian at Jerusalem, the husband of Sapphira Acts 5:–6. |
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| ὀνόματι | named |
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Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Σαπφίρῃ | Sapphira |
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Parse: Noun, Dative Feminine Singular Root: Σάπφιρα Sense: the wife of Ananias. |
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| γυναικὶ | wife |
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Parse: Noun, Dative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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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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| ἐπώλησεν | sold |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πωλέω Sense: to barter, to sell. |
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| κτῆμα | a property |
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Parse: Noun, Accusative Neuter Singular Root: κτῆμα Sense: a possession. |
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Greek Commentary for Acts 5:1
Aorist active indicative again, for a single case. [source]
Reverse Greek Commentary Search for Acts 5:1
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Job 3:17-19 the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Job 19:23-27. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Revelation 21:14,; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Acts 19:39. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke 1:35) and of Peter‘s shadow (Acts 5:15). [source]
Luke uses four words for the beds o£ the sick: κλίνη , as Luke 5:18, the general word for a bed or couch; κράββατος , (Acts 5:15; Acts 9:33), a rude pallet (see on Mark 2:4); κλινίδιον , a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the “Lysistrata” of Aristophanes, 916, Myrrine says: “Come now, let me carry our couch” ( κλινίδιον )The fourth term, κλινάριον (Acts 5:15), cannot be accurately distinguished from the last. The last two are peculiar to Luke. [source]
Only here in New Testament. The word originally means to leave off breathing; to swoon. Thus Homer, when Laertes recognizes Ulysses:“He threwRound his dear son his arms. The hardy chief, Ulysses, drew him fainting ( ἀποψύχοντα ) to his heart.”Odyssey, xxiv., 846.So also Sophocles, of Hector dragged behind Achilles' chariot:“He breathed out his life ( ἀπέψυξεν βίον ).Ajax, 1031.Matthew alone uses the simple verb, ψύχω , to breathe or blow. See on wax cold, Matthew 24:12. Luke uses four compounds of this simple verb, all of which are peculiar to him. Compare cool, Luke 16:24; refreshing, Acts 3:19; gave up the ghost, Acts 5:5, Acts 5:10. [source]
The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. “The unhappy wretch is a sort of appendage to a strange personality” (Godet). Compare Acts 9:26. Wyc., cleaved. See, also, on Acts 5:13. [source]
A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter‘s shadow in Acts 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew 17:5; Mark 9:7; Luke 9:34). Here it is like the Shekinah glory which suggests it (Exodus 40:38) where the cloud of glory represents the presence and power of God. [source]
Used by both Mark and Luke. See on Mark 2:4, and compare Acts 5:15; Acts 9:33. [source]
See on Acts 5:18, Acts 5:21. [source]
Imperfect active of περιπατεω peripateō to walk around, picturesque imperfect. In Solomon‘s porch A covered colonnade or portico in which people could walk in all weather. See Acts 3:11; Acts 5:12 for this porch. This particular part of Solomon‘s temple was left uninjured by the Babylonians and survived apparently till the destruction of the temple by Titus a.d. 70 (Josephus, Ant. XX. 9, 7). When John wrote, it was, of course, gone. [source]
Present active imperative of αρον egeirō a sort of exclamation, like our “Get up.” The first active imperative (αιρω āron of περιπατεω airō) means to pick up the pallet, and then “go on walking” (present active imperative of κραβαττον peripateō). For krabatton (pallet) see Mark 2:2-12; Mark 6:55; Acts 5:15; Acts 9:33. [source]
See on Acts 5:13; and Luke 15:15; and Luke 10:11. [source]
See on Luke 15:15; and Luke 10:11; and Acts 5:12. [source]
From γέρων , an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer γέροντες are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. “The well-known term,” as Meyer remarks, “is fittingly transferred from the college of the Greek gerontesto that of the Jewish presbyters.” They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council (all the senate ) of the representatives of the people.Prison ( δεσμωτήριον )Still another word for prison. Compare Acts 5:18, Acts 5:19. Rev., prison-house. The different words emphasize different aspects of confinement. Τήρησις is keeping, as the result of guarding. See on Acts 5:18. Φυλακή emphasizes the being put under guard, and δεσμωτήριον the being put in bonds. [source]
See on Luke 10:11; and Luke 15:15; and Acts 5:13. [source]
Lit., was added unto. Compare Acts 2:47; Acts 5:14. [source]
Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. [source]
Four soldiers in each quaternion (τετραδιον tetradion from τετρας tetras four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter‘s previous escape (Acts 5:19) and so took no chances for connivance of the jailors. [source]
Effective aorist active of εκπσυχω ekpsuchō to breathe out, late verb, medical term in Hippocrates, in the N.T. only in Acts 5:5, Acts 5:10; Acts 12:23. Herod was carried out of the theatre a dying man and lingered only five days. [source]
Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). [source]
First aorist passive of this strong word κολλαω kollaō to glue to, common in Acts (Acts 5:13; Acts 8:29; Acts 9:26; Acts 10:28) No sermon is a failure which leads a group of men (ανδρες andres) to believe (ingressive aorist of πιστευω pisteuō) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. [source]
Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew 2:22). Put forth his hands (επεβαλεν τας χειρας epebalen tas cheiras). Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. To afflict First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
Second aorist middle indicative of τιτημι tithēmi common verb. This is the third imprisonment of Peter (Acts 4:3; Acts 5:18). To four quaternions of soldiers (τεσσαρσιν τετραδιοις στρατιωτων tessarsin tetradiois stratiōtōn). Four soldiers in each quaternion (τετραδιον tetradion from τετρας tetras four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter‘s previous escape (Acts 5:19) and so took no chances for connivance of the jailors. After the passover The passover feast of eight days. “The stricter Jews regarded it as a profanation to put a person to death during a religious festival” (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him forth (αναγαγειν αυτον anagagein auton). Second aorist active infinitive of αναγω anagō to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. John 19:13). To the people Ethical dative, in the presence of and for the pleasure of the Jewish people. [source]
Αντι Anti with the genitive of the relative pronoun, “in return for which things.” He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. He was eaten of worms (γενομενος σκωληκοβρωτος genomenos skōlēkobrōtos). Ingressive aorist middle participle, “becoming worm-eaten.” The compound verbal adjective (σκωληχ skōlēx worm, βρωτος brōtos eaten, from βιβρωσκω bibrōskō) is a late word (II Macc. Acts 9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word σκωληχ skōlēx was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (Ant. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. Gave up the ghost Effective aorist active of εκπσυχω ekpsuchō to breathe out, late verb, medical term in Hippocrates, in the N.T. only in Acts 5:5, Acts 5:10; Acts 12:23. Herod was carried out of the theatre a dying man and lingered only five days. [source]
See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Probably in one of the chambers of the temple. In safe keeping (from τηρεω tēreō to guard). Old word, in the N.T. only here and Acts 5:18; 1 Corinthians 7:19. So in papyri. [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]
So here, either the dative, the object of υπηρετησας hupēretēsas if γενεαι geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας hupēretēsas (having served) or after εκοιμητη ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη prosetethē). Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Imperfect middle of the double compound verb διακατελεγχομαι diȧkaṫelegchomai to confute with rivalry in a contest, here alone. The old Greek has διελεγχω dielegchō to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. Publicly (δημοσιαι dēmosiāi). See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. Shewing Present active participle of επιδεικνυμι epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Latin word also, semicinctilum Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (Acts 20:34) and so wore these aprons. Departed (ωστε apallalsethai). Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου tou nomou). The word zealot is from ζηλοω zēloō to burn with zeal, to boil. The Greek used ζηλωτης zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Second aorist active participle of πιπτω piptō fell all of a sudden while listening. Gave up the ghost (εχεπσυχεν exepsuxen). First aorist active indicative of εκπσυχω ekpsuchō late verb in lxx and Hippocrates, to breathe out, to expire. In the N.T. only here, Acts 5:10; Acts 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse. [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
Effective first aorist passive. At that which had happened (τωι συμβεβηκοτι tōi sumbebēkoti). Perfect active participle of συμβαινω sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” As he held Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
First aorist active indicative of εκπσυχω ekpsuchō late verb in lxx and Hippocrates, to breathe out, to expire. In the N.T. only here, Acts 5:10; Acts 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse. [source]
Literally the younger men (contrast with οι πρεσβυτεροι hoi presbuteroi the elder men). Same as νεανισκοι neaniskoi in Acts 5:10 and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers. [source]
Genitive case. Old word from εν τηρησει δημοσιαι zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER- -DIVIDER- [source]
First aorist passive indicative of πειτω peithō to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel‘s shrewd advice scored as against the Sadducaic contention (Acts 5:17). [source]
Imperfect passive. The two imperfects kept pace with each other. Of the priests (των ιερων tōn hierōn). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (Acts 5:17). Were obedient to Imperfect active of υπακουω hupakouō repetition, one after another. The faith (τηι πιστει tēi pistei). Here meaning the gospel, the faith system as in Romans 1:5; Galatians 1:23; Judges 1:3, etc. Here the word means more than individual trust in Christ. [source]
Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (Acts 5:17). [source]
First aorist active participle of ζηλοω zēloō old verb from ζηλος zēlos (Acts 5:17), to burn or boil with zeal, and then with envy as here (Acts 17:5, etc.) and Genesis 37:11. [source]
See this vivid word (be glued to, first aorist passive imperative) already in Acts 5:13; Luke 10:11; Luke 15:15. Philip probably jumped on the running board on the side of the chariot. [source]
Name common enough (cf. Acts 5:1 for another Ananias) and means “Jehovah is gracious.” Nomen et omen (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (Acts 22:12). [source]
Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, Acts 9:32). Luke the physician notes that he had been bed ridden for eight years. See note on Acts 5:15 for “bed” (krabattou) and Acts 8:7; Luke 5:18 for “paralyzed” (paralelumenos perfect passive participle of paraluō with ēn periphrastic past perfect passive). [source]
Have already judged (κρινω ēdē kekrika). Perfect active indicative of ως παρων krinō I have already decided or judged, as though present (συναχτεντων υμων hōs parōn). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in 1 Corinthians 5:3-5. It is not merely Paul‘s individual judgment. The genitive absolute clause in 1 Corinthians 5:4, ye being gathered together (συναγω sunachthentōn humōn first aorist passive participle of και του εμου πνευματος sunagō in regular assembly) and my spirit (εν τωι ονοματι του Κυριου ημων Ιησου kai tou emou pneumatos) with the assembly (he means) and meeting in the name of our Lord Jesus (συν τηι δυναμει του Κυριου ημων Ιησου en tōi onomati tou Kuriou ̣hēmōň Iēsou) with the power of the Lord Jesus (παραδουναι sun tēi dunamei tou Kuriou hēmōn Iēsou), though this clause can be taken with the infinitive to deliver (συναχτεντων paradounai). It makes good syntax and sense taken either way. The chief difference is that, if taken with “gathered together” (sunachthentōn) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8.) as Peter did against Ananias and Sapphira (Acts 5:1.). [source]
Perfect active indicative of ως παρων krinō I have already decided or judged, as though present Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in 1 Corinthians 5:3-5. It is not merely Paul‘s individual judgment. The genitive absolute clause in 1 Corinthians 5:4, ye being gathered together It makes good syntax and sense taken either way. The chief difference is that, if taken with “gathered together” (sunachthentōn) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8.) as Peter did against Ananias and Sapphira (Acts 5:1.). [source]
Paul means that, as the faith of the Corinthians increases, he hopes that his apostolic efficiency will increase, so that Corinth shall become the basis of larger efforts, extending into other regions. The verb μεγαλύνω also means to praise or celebrate, as Luke 1:46; Acts 5:13; Acts 10:46, and is so explained by some interpreters here. But this would be inconsistent with the figure, to which Paul adheres. “He who can work far off is a man of great stature, who, without overstretching himself, reaches afar” (Meyer). [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
ηλος Zēlos occurs in N.T. in good sense (John 2:17) and bad sense (Acts 5:17). Pride of knowledge is evil (1 Corinthians 8:1) and leaves a bitter taste. See “root of bitterness” in Hebrews 12:14 (cf. Ephesians 4:31). This is a condition of the first class. [source]
Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction. [source]
Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
Only here in New Testament. The kindred adjective occurs Galatians 2:4, “false brethrenprivily brought in ” ( παρεισάκτους )The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Judges 1:4, crept in unawares. The verb means, literally, to bring ( ἄγειν ) into ( εἰς ) by the side of ( παρά )Damnable heresies ( αἱρέσεις ἀπωλείας )Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος pseudēsεσονται didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν esontai shall be) and again as already present (επλανητησαν eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω pareisagō late double compound εισαγω pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω agorazō same idea with ταχινην απωλειαν lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην tachinēn apōleian). See 2 Peter 1:14 for απωλειαν tachinēn and note repetition of επαγοντες apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
Future active of παρεισαγω pareisagō late double compound εισαγω pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω agorazō same idea with ταχινην απωλειαν lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην tachinēn apōleian). See 2 Peter 1:14 for απωλειαν tachinēn and note repetition of επαγοντες apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
Lit., followed. But the best texts read ἐκολλήθησαν claveCompare Jeremiah 51:9. For different applications of the verb see on Matthew 19:5; see on Luke 15:15; see on Acts 5:13. Compare the classical phrase for following up closely a fleeing foe, hoerere in terga hostium, to cleave to the backs of the enemy. See also Zechariah 14:5(Sept.), “The valley of the mountains shall reach ( ἐγκολληθήσεται ) unto Azal.” The radical idea of the metaphor is that of following or reaching after so as to be joined to. [source]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο meta tauto or by ειδον eidon or by ειδον και ιδου eidon kai idou as heretofore. This “sign” is really a τερας teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον sēmeion as in τερας teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]