KJV: And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
YLT: Daily also continuing with one accord in the temple, breaking also at every house bread, they were partaking of food in gladness and simplicity of heart,
Darby: And every day, being constantly in the temple with one accord, and breaking bread in the house, they received their food with gladness and simplicity of heart,
ASV: And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
Καθ’ | Every |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἡμέραν | day |
Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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προσκαρτεροῦντες | steadfastly continuing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: προσκαρτερέω Sense: to adhere to one, be his adherent, to be devoted or constant to one. |
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ὁμοθυμαδὸν | with one accord |
Parse: Adverb Root: ὁμοθυμαδόν Sense: with one mind, with one accord, with one passion. |
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ἱερῷ | temple |
Parse: Noun, Dative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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κλῶντές | breaking |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: κλάω Sense: to break. |
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κατ’ | at each |
Parse: Preposition Root: κατά Sense: down from, through out. |
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οἶκον | house |
Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
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ἄρτον | bread |
Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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μετελάμβανον | they were partaking |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: μεταλαμβάνω Sense: to be or to be made a partner. |
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τροφῆς | of food |
Parse: Noun, Genitive Feminine Singular Root: τροφή Sense: food, nourishment. |
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ἀγαλλιάσει | gladness |
Parse: Noun, Dative Feminine Singular Root: ἀγαλλίασις Sense: exultation, extreme joy, gladness. |
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ἀφελότητι | sincerity |
Parse: Noun, Dative Feminine Singular Root: ἀφελότης Sense: simplicity, singleness. |
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καρδίας | of heart |
Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
Greek Commentary for Acts 2:46
See note on Acts 1:14 for ομοτυμαδον homothumadon They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (κατ οικον kat' oikon) which looks like the regular meal. [source]
Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible αγαπαι agapai or to the Lord‘s Supper afterwards as they had common meals “from house to house” It comes from απελης aphelēs free from rock (πελλευς phelleus is stony ground), smooth. The old form was απελεια apheleia f0). [source]
Reverse Greek Commentary Search for Acts 2:46
They needed also some form of organization, though already churches. Note distributive use of κατα kata with εκκλησιαν ekklēsian (Acts 2:46; Acts 5:42; Titus 1:5). Χειροτονεω Cheirotoneō (from χειροτονος cheirotonos extending the hand, χειρ cheir hand, and τεινω teinō to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2 Corinthians 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Acts 10:41 the compound προχειρατονεω procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed Elder Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1 Timothy 3:2; Titus 1:9; 1 Corinthians 12:28, 1 Corinthians 12:30; Ephesians 4:11). [source]
Periphrastic active imperfect of προσκαρτυρεω proskartureō as in Acts 1:14 (same participle in Acts 2:46). [source]
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. [source]
As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon‘s Porch again as in Acts 3:11 which see. [source]
Periphrastic imperfect of the verb προσκαρτερεω proskartereō (See Acts 2:46). He stuck to Philip (dative case) to find out the secret of his power. Beholding (τεωρων theōrōn). Watching the signs and miracles (powers, δυναμεις dunameis that threw his “power” in the shade) as they were wrought (γινομενας ginomenas present middle participle of γινομαι ginomai). The more he watched the more the wonder grew (εχιστατο existato). He had “amazed” (Acts 8:9) the people by his tricks and he was himself more “amazed” than they by Philip‘s deeds. [source]
The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. [source]
More likely here αχρι ου achri hou (for αχρι τουτου ωι achri toutou hēi) with the imperfect ημελλεν ēmellen has its usual meaning, “until which time day was about to come on In Hebrews 3:13 αχρι ου achri hou with the present indicative has to mean “so long as” or while, but that is not true here (Robertson, Grammar, p. 975). See note on Acts 2:46 for the same phrase for partaking food It is not clear whether the “waiting” (μεταλαμβανω τροπης prosdokōntes present active participle predicate nominative complementary participle after ημεραν diateleite Robertson, Grammar, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (προσδοκωντες asitos diateleō). [source]
Every day ( πασαν ημεραν pāsan hēmeran ). Accusative of extent of time, all through every day. In the temple and at home ( εν τωι ιερωι και κατ οικον en tōi hierōi kai kat' oikon ). This was a distinct triumph to go back to the temple where they had been arrested ( Acts 5:25 ) and at home or from house to house, as it probably means (cf. Acts 2:46 ). It was a great day for the disciples in Jerusalem. They ceased not ( ουκ επαυοντο ouk epauonto ). Imperfect middle. They kept it up. Jesus as the Christ ( τον Χριστον Ιησουν ton Christon Iēsoun ). Jesus is the direct object of the participles διδασκοντες didaskontes (teaching) and ευαγγελιζομενοι euaggelizomenoi (preaching or evangelizing) while “the Christ” ( τον Χριστον ton Christon ) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs. [source]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]
See note on Mark 3:9, note on Acts 2:42, and Acts 2:46 for this interesting word from προς pros and καρτερος karteros (strong), common in the Koiné. [source]
As is natural and right. To partake (μεταλαμβανειν metalambanein). Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω metechō as in 1 Corinthians 9:12. [source]
Old word as in Acts 2:46 to share in. Paul elsewhere uses μετεχω metechō as in 1 Corinthians 9:12. [source]
The phrase N.T.oolxx. Ἀγαλλίασις exultantjoy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι , Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. [source]
Articular second aorist active participle of πινω pinō to drink. Herbs Old word from βοσκω boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Old word from βοσκω boskō to feed, green plant, only here in N.T. Cf. our botany. Meet Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]
Old compound verbal It is tilled (γεωργεω geōrgeitai). Present passive indicative of γεωργος geōrgeō old and rare verb from γη εργον geōrgos (tiller of the soil, μεταλαμβανει gē class="normal greek">μεταλαμβανω ergon 2 Timothy 2:6), here only in the N.T. Receives (ευλογιας metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25). [source]