KJV: And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.
YLT: and of the multitude of those who did believe the heart and the soul was one, and not one was saying that anything of the things he had was his own, but all things were to them in common.
Darby: And the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own, but all things were common to them;
ASV: And the multitude of them that believed were of one heart and soul: and not one of them'said that aught of the things which he possessed was his own; but they had all things common.
Τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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πλήθους | the multitude |
Parse: Noun, Genitive Neuter Singular Root: πλῆθος Sense: a multitude. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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πιστευσάντων | having believed |
Parse: Verb, Aorist Participle Active, Genitive Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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ἦν | were [in] |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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καρδία | heart |
Parse: Noun, Nominative Feminine Singular Root: καρδία Sense: the heart. |
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ψυχὴ | soul |
Parse: Noun, Nominative Feminine Singular Root: ψυχή Sense: breath. |
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μία | one |
Parse: Adjective, Nominative Feminine Singular Root: εἷς Sense: one. |
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εἷς | one |
Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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τι | anything |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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τῶν | of that which |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ὑπαρχόντων | possessed |
Parse: Verb, Present Participle Active, Genitive Neuter Plural Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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ἔλεγεν | claimed |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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ἴδιον | his own |
Parse: Adjective, Accusative Neuter Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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πάντα | all things |
Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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κοινά | in common |
Parse: Adjective, Nominative Neuter Plural Root: κοινός Sense: common. |
Greek Commentary for Acts 4:32
It is not possible to make sharp distinction between heart and soul here (see Mark 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. “There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (του πλητους tou plēthous subjective genitive) of those who believed.” [source]
More emphatic than ουδεις oudeis “not even one.” Common (κοινα Koinéa). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος Koinéos is kin to συν sun (together with)=χυν xun (Epic) and so χυνοσκοινος xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος Koinéos is kin to συν sun (together with)=χυν xun (Epic) and so χυνοσκοινος xunoŝKoinéos See this word already in Acts 2:44. The idea of unclean (Acts 10:15) is a later development from the original notion of common to all. [source]
See on Mark 12:30. [source]
Reverse Greek Commentary Search for Acts 4:32
Imperfect active, kept on having, a habit in the present emergency. Common (κοινα Koinéa). It was not actual communism, but they held all their property ready for use for the common good as it was needed (Acts 4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem. [source]
It was not actual communism, but they held all their property ready for use for the common good as it was needed (Acts 4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem. [source]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη ei mē). The exception lies not in the nature of the food (δι εαυτου di' heautou), but in the man‘s view of it (to him, εκεινωι ekeinōi dative case). [source]
Put thus because it was unknown to the Romans. For this sense of κοινωνιαν Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13. For the poor among the saints (εις τους πτωχους των αγιων eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were. [source]
Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος publicor κοινός commonSee Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belongingto one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privatelyas Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals. [source]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
The verb ὑπάρχειν means originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰ ὑπάρχοντα thingswhich are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32. [source]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]