KJV: Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
YLT: but a certain one, having risen up in the sanhedrim -- a Pharisee, by name Gamaliel, a teacher of law honoured by all the people -- commanded to put the apostles forth a little,
Darby: But a certain man, a Pharisee, named Gamaliel, a teacher of the law, held in honour of all the people, rose up in the council, and commanded to put the men out for a short while,
ASV: But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little while.
As mentioned previously, the Pharisees were the minority party in the Sanhedrin, though there were more than6 ,000 of them in Israel at this time. [1] They were, notwithstanding, far more influential with the masses than the Sadducees were. The Pharisees looked for a personal Messiah. They believed in the resurrection of the dead and the existence and activity of angels and demons. They tried to live a simple life in contrast to the Sadducees" luxurious living. [2] The name "Pharisee" evidently comes from the Aramaic verb peras, meaning "to separate." They considered themselves to be separated to holiness and dedicated entirely to God. Most of the scribes, the Bible expositors of that day, were Pharisees. Consequently the Sadducees listened to the Pharisees and especially to Gamaliel. [source][source][source]
"In short, theologically the Christian Jews had a lot more in common with the Pharisees than they did with the Sadducees." [3][source]
Gamaliel was the leader of the more liberal school of Hillel, one of the two most influential parties within Pharisaism. He had been a protg of Hillel, who may have been Gamaliel"s grandfather. [2]3 Saul of Tarsus was one of his own promising young disciples ( Acts 22:3). People called him Rabban Gamaliel. Rabban (lit. "our teacher") was a title of higher honor than rabbi (lit. "my teacher"). Gamaliel was the most respected Pharisee of his day. The Mishnah, a collection of commentaries on the oral laws of Israel published toward the end of the second century A.D, contains the following statement about him. [source][source][source]
"Since Rabban Gamaliel the elder died there has been no more reverence for the law; and purity and abstinence died out at the same time." [5][source]
Gamaliel was able to direct the Sanhedrin as he did through his personal influence, not because he had any superior official authority within that body. [source][source][source]
Context Summary
Acts 5:27-42 - Folly Of Fighting Against God
The high priest and his party could not forget the imprecation of Matthew 27:25. It haunted them. Compare Peter's description of the Cross as the tree with Deuteronomy 21:23 and Galatians 3:13; also his own usage of the phrase in 1 Peter 2:24. Notice in Acts 5:31 the divine order-Jesus must be Prince, if He is to be Savior. It is because that order is not observed, and men therefore seek to derive His benefits before they concede His rights, that He is unable to deliver them. Christ must be the enthroned Lord and Master of your life, if you want to be saved to the uttermost. See Romans 10:9, r.v. Repentance is His gift equally as forgiveness. Mark that reference to the witness of the Holy Spirit, Acts 5:32. Let us never stand in pulpit or class without being first assured that the truth we utter is such that He can endorse.
Gamaliel had been Paul's teacher. He was very astute and non-committal. He said, "Let us wait and see; the truth will conquer." He expected that the new enthusiasm would die down if it were let alone. He knew that a draught of wind fans a fire. But he lived to see his mistake. We must be warned by Acts 5:42 not only to preach Christ as king in the Temple, but also at home. [source]
Chapter Summary: Acts 5
1After that Ananias and Sapphira his wife, 3at Peter's rebuke had fallen down dead; 12and that the rest of the apostles had wrought many miracles; 14to the increase of the faith; 17the apostles are again imprisoned; 19but delivered by an angel bidding them preach openly to all; 21when, after their teaching accordingly in the temple, 29and before the council, 33they are in danger to be killed; 34but through the advice of Gamaliel, they are kept alive, and are only beaten; 41for which they glorify God, and cease no day from preaching
Greek Commentary for Acts 5:34
Gamaliel [Γαμαλιηλ] The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Timothy 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. [source]
Had in honour of all the people [τιμιος παντι τωι λαωι] Ethical dative. Τιμιος Timios from τιμη timē old word meaning precious, dear. The men (τους αντρωπους tous anthrōpous). Correct text as in Acts 5:35, not “the apostles” as Textus Receptus. [source]
The men [τους αντρωπους] Correct text as in Acts 5:35, not “the apostles” as Textus Receptus. [source]
The apostles [] The best texts substitute τοὺς ἀνθρώπους ,the men. [source]
A little space [βραχύ] Better as Rev., a little while. [source]
Reverse Greek Commentary Search for Acts 5:34
Luke 5:17He [αυτος] Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Luke 5:17Doctors of the law [ιεροδιδασκαλος] A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Luke 5:17Were sitting by [νομοδιδασκαλοι] Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
John 11:47The chief priests [] Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3,Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
John 11:47The chief priests [] Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3,Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
Acts 22:3Gamaliel [] One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, “teacher, ” was the lowest degree; Rabbi, “my teacher,” the next higher; and Rabban, “our teacherthe highest. Gamaliel was a liberal Pharisee. “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character” (Conybeare and Hewson). See Acts 5:34sq. [source]
Acts 22:3Born [γεγεννημενος] Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 8:1Were all scattered abroad [παντες διεσπαρησαν] Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Acts 8:1Except the apostles [πλην των αποστολων] Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Acts 22:3At the feet of Gamaliel [προς τους ποδας Γαμαλιηλ] The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16,Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Acts 23:6I am a Pharisee, a son of Pharisees [Εγω Παρισαιος ειμι υιος Παρισαιων] This was strictly true as we know from his Epistles (Philemon 3:5). Touching the hope and resurrection of the dead I am called in question (περι ελπιδος και αναστασεως νεκρων κρινομαι peri elpidos kai anastaseōs nekrōn krinomai). This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
Acts 23:6Touching the hope and resurrection of the dead I am called in question [περι ελπιδος και αναστασεως νεκρων κρινομαι] This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
Acts 8:1On that day [en ekeinēi tēi hēmerāi)] On that definite day, that same day as in Acts 2:41. A great persecution (diōgmos megas). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See Matthew 13:21 for the old word διωγμος diōgmos from διωκω diōkō to chase, hunt, pursue, persecute. Were all scattered abroad Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1,Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
1 Timothy 1:7Teachers of the law [νομοδιδάσκαλοι] oP. It occurs in Luke 5:17and Acts 5:34. Νόμος is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown. [source]
Hebrews 13:4Let marriage be [ο γαμος] No verb in the Greek. The copula can be supplied either εστιν estin (is) or εστω estō (let be, imperative). Had in honour Old adjective from τιμη timē (honour) as in Acts 5:34. Γαμος Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1). Undefiled Old compound word (alpha privative and verbal of μιαινω miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην Miainō tēn koitēn is a common expression for adultery. Fornicators Unmarried and impure. Adulterers Impure married persons. God will judge both classes whether men do or not. [source]
What do the individual words in Acts 5:34 mean?
Having risen uphowevera certain [man]intheCouncila PhariseenamedGamaliela teacher of the lawhonoredby allthepeoplehe commanded [them]outsidefor a short whilethemento put
Parse: Noun, Nominative Masculine Singular
Root: Γαμαλιήλ
Sense: a Pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Jesus of Nazareth.
Greek Commentary for Acts 5:34
The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Timothy 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. [source]
Ethical dative. Τιμιος Timios from τιμη timē old word meaning precious, dear. The men (τους αντρωπους tous anthrōpous). Correct text as in Acts 5:35, not “the apostles” as Textus Receptus. [source]
Correct text as in Acts 5:35, not “the apostles” as Textus Receptus. [source]
The best texts substitute τοὺς ἀνθρώπους ,the men. [source]
Better as Rev., a little while. [source]
Reverse Greek Commentary Search for Acts 5:34
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, “teacher, ” was the lowest degree; Rabbi, “my teacher,” the next higher; and Rabban, “our teacherthe highest. Gamaliel was a liberal Pharisee. “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character” (Conybeare and Hewson). See Acts 5:34sq. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
This was strictly true as we know from his Epistles (Philemon 3:5). Touching the hope and resurrection of the dead I am called in question (περι ελπιδος και αναστασεως νεκρων κρινομαι peri elpidos kai anastaseōs nekrōn krinomai). This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
On that definite day, that same day as in Acts 2:41. A great persecution (diōgmos megas). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective “great.” See Matthew 13:21 for the old word διωγμος diōgmos from διωκω diōkō to chase, hunt, pursue, persecute. Were all scattered abroad Second aorist passive indicative of διασπειρω diaspeirō to scatter like grain, to disperse, old word, in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19. Except the apostles (πλην των αποστολων plēn tōn apostolōn). Preposition πλην plēn (adverb from πλεον pleon more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Acts 5:34-40 ? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition? [source]
oP. It occurs in Luke 5:17and Acts 5:34. Νόμος is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown. [source]
Compound only in N.T. (here, Luke 5:17; Acts 5:34) and ecclesiastical writers. [source]
No verb in the Greek. The copula can be supplied either εστιν estin (is) or εστω estō (let be, imperative). Had in honour Old adjective from τιμη timē (honour) as in Acts 5:34. Γαμος Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1). Undefiled Old compound word (alpha privative and verbal of μιαινω miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην Miainō tēn koitēn is a common expression for adultery. Fornicators Unmarried and impure. Adulterers Impure married persons. God will judge both classes whether men do or not. [source]