KJV: But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?
YLT: And Peter said, 'Ananias, wherefore did the Adversary fill thy heart, for thee to lie to the Holy Spirit, and to keep back of the price of the place?
Darby: But Peter said, Ananias, why has Satan filled thy heart that thou shouldest lie to the Holy Spirit, and put aside for thyself a part of the price of the estate?
ASV: But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back part of the price of the land?
| Εἶπεν | Said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πέτρος | Peter |
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Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| Ἁνανία | Ananias |
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Parse: Noun, Vocative Masculine Singular Root: Ἁνανίας Sense: a certain Christian at Jerusalem, the husband of Sapphira Acts 5:–6. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τί | why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| ἐπλήρωσεν | has filled |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| Σατανᾶς | Satan |
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Parse: Noun, Nominative Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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| καρδίαν | heart |
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Parse: Noun, Accusative Feminine Singular Root: καρδία Sense: the heart. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| ψεύσασθαί | to lie to |
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Parse: Verb, Aorist Infinitive Middle Root: ψεύδομαι Sense: to lie, to speak deliberate falsehoods. |
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| σε | [for] you |
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Parse: Personal / Possessive Pronoun, Accusative 2nd Person Singular Root: σύ Sense: you. |
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| Πνεῦμα | Spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἅγιον | Holy |
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Parse: Adjective, Accusative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| νοσφίσασθαι | to keep back |
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Parse: Verb, Aorist Infinitive Middle Root: νοσφίζω Sense: to set apart, separate, divide. |
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| τιμῆς | proceeds |
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Parse: Noun, Genitive Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| χωρίου | land |
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Parse: Noun, Genitive Neuter Singular Root: χωρίον Sense: a space, a place, a region, a district. |
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Greek Commentary for Acts 5:3
The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. [source]
Infinitive (aorist middle) of purpose with accusative of general reference The Holy Spirit had been given them to guide them into truth (John 15:13). [source]
Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occults in Acts 5:4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie. [source]
Reverse Greek Commentary Search for Acts 5:3
Customs or wares collected by the publicans (like πορος phoros Romans 13:7) and also the capitation tax on persons, indirect and direct taxation. Κηνσος Kēnsos is the Latin census, a registration for the purpose of the appraisement of property like η απογραπη hē apographē in Luke 2:2; Acts 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality. [source]
Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; Acts 10:39; and 1 Peter 2:24. Compare Galatians 3:13. [source]
Rather, this occurred as the first enrolment; or, as Rev., this was the first enrolment made; with reference to a second enrolment which took place about eleven years later, and is referred to in Acts 5:37. [source]
Ῥῆμα ,word, as distinguished from λόγος , word, in classical Greek, signifies a constituent part of a speech or writing, as distinguished from the contents as a whole. Thus it may be either a word or a saying. Sometimes a phrase, as opposed to ὄνομα ,a single word. The distinction in the New Testament is not sharp throughout. It is maintained that ῥῆμα in the New Testament, like the Hebrew gabarstands sometimes for the subject-matter of the word; the thing, as in this passage. But there are only two other passages in the New Testament where this meaning is at all admissible, though the word occurs seventy times. These are Luke 2:15; Acts 5:32. “Kept all these things ” (Luke 2:19), should clearly be sayings, as the A. V. itself has rendered it in the almost identical passage, Luke 2:51. In Acts 5:32, Rev. gives sayings in margin. In Luke 2:15, though A. V. and Rev. render thing, the sense is evidently saying, as appears both from the connection with the angelic message and from the following words, which has come to pass: the saying which has become a fact. The Rev. rendering of this passage is, therefore, right, though a little stilted: No word of God shall be void of power; for the A. V. errs in joining οὐκ and πᾶν , not every, and translating nothing. The two do not belong together. The statement is, Every ( πᾶν ) word of God shall not ( οὐκ )be powerless. The A. V. also follows the reading, παρὰ τῷ Θεῷ ,with God; but all the later texts read παρὰ τοῦ Θεοῦ ,from God, which fixes the meaning beyond question. [source]
A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in Acts 5:37. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to a.d. 20. The one in Acts 5:37 would then be a.d. 6. This is in the time of Augustus. The first would then be b.c. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about b.c. 6 which agrees with the other known data [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]
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]
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]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Destroy, Literally, loosen. Wyc., undo. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38. Notice that the word for temple is ναὸν , sanctuary (see on John 2:14). This temple points to the literal temple, which is truly a temple only as it is the abode of God, hence sanctuary, but with a typical reference to Jesus' own person as the holy dwelling-place of God who “was in Christ.” Compare 1 Corinthians 3:16, 1 Corinthians 3:17. Christ's death was therefore the pulling down of the temple, and His resurrection its rebuilding. The imperative in destroy is of the nature of a challenge. Compare fill ye up, Matthew 23:32. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [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]
Reference to Numbers 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” In John υπσοω hupsoō always refers to the Cross (John 8:28; John 12:32, John 12:34), though to the Ascension in Acts (Acts 2:33; Acts 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross). [source]
Correct text, present middle participle of γινομαι ginomai (not γενομενου genomenou second aorist middle participle, “being ended”) genitive absolute. John 13:4 shows plainly that the meal was still going on. The devil having already put Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω ballō to cast, to put. Luke (Luke 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John‘s “already” Cf. Acts 5:3. Purpose clause with ινα hina and second aorist active subjunctive of παραδιδωμι paradidōmi (form in -οι oi as in Mark 14:10 rather than the usual -ωι ōi in Luke 22:4). Satan had an open door by now into the heart of Judas. [source]
“No longer because of thy talk,” good and effective as that was. Λαλια Lalia (cf. λαλεω laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Perfect active indicative of ακουω akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
See Matthew 1:21 for σωτηρ sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
See on Acts 5:33. In both instances, of anger. A different word is used to express remorse, Acts 2:37. [source]
To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on Acts 5:3. [source]
Only here, Acts 5:3, and Titus 2:10, where it is rendered purloining. From νόσφι , aloof, apart. The verb means to set apart for one's self; hence to appropriate wrongfully. [source]
Neither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves: “But if a spirit or angel has spoken to him … ” The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from Acts 5:39. [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]
Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24. [source]
Second aorist active indicative of αναιρεω anaireō with α a as often in Acts (Acts 2:23; Acts 5:30). But note και kai (also) in the old MSS., not in the Textus Receptus. They “also” slew him, went that far, “this crowning atrocity” (Vincent), και kai could here be “even.” Hanging him on a tree (κρεμασαντες επι χυλου kremasantes epi xulou). This same expression used by Peter in Acts 5:30 which see note for discussion. [source]
This same expression used by Peter in Acts 5:30 which see note for discussion. [source]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
Not here strictly a tree, but wood as already in Acts 5:30; Acts 10:29 and later in Galatians 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John 19:31). Paul does not distinguish the details here. [source]
The full phrase had τον νουν ton noun hold your mind on yourselves (or other object in the dative), as often in old writers and in Job 7:17. But the ancients often used the idiom with νουν noun understood, but not expressed as here and Acts 5:35; Luke 12:1; Luke 17:3; Luke 21:34; 1 Timothy 1:4; 1 Timothy 3:8; 1 Timothy 4:13. Επεχε Epeche is so used in 1 Timothy 4:16. [source]
Conative imperfect middle of πειραω peiraō the old form of the later Koiné{[28928]}š πειραζω peirazō so common in the Koiné, but in N.T. here only. Some MSS. have it in Acts 9:26; Hebrews 4:15. The old verb διαχειριζω diacheirizō to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Acts 5:30 which see. [source]
Imperfect active, kept on following as the angel had directed (Acts 12:8). That it was true Indirect assertion and so present tense retained. Note “true” Present middle participle, that which was happening. Thought he saw a vision Imperfect active, kept on thinking, puzzled as he was. λεπειν Blepein is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in Romans 1:22 or accusative of general reference as in Acts 5:36; Acts 8:9 (Robertson, Grammar, pp. 1036-40). Peter had had a vision in Joppa (Acts 10:10) which Luke describes as an “ecstasy,” but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up. [source]
First aorist (effective) middle of ασπαλιζω asphalizō from ασπαλης asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον eis to xulon). Χυλον Xulon from χυω xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Χυλον Xulon from χυω xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [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 Philemon 3:4-7. 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; Luke 4:16. 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]
“The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18; Colossians 1:14-20; Hebrews 1:2. Αρχηγος Archēgos See also Hebrews 2:10; Acts 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done. [source]
Luke is fond of these particles of transition (Acts 7:34; Acts 10:5; Acts 20:25; Acts 22:16) and also και τα νυν kai ta nun (Acts 4:29; Acts 5:38; 22:32; Acts 27:22), and even και νυν ιδου kai nun idou (Acts 13:11; Acts 20:22). [source]
The Messianic salvation as in Acts 5:31; Acts 17:11 and as Jesus meant in John 4:22. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation (δει σωτηναι dei sōthēnai) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second (ετερον heteron) name to go beside that of Jesus in India, China, Japan, or America. [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]
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]
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]
(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]
“And as to (accusative of general reference) the now things (the present situation).” Only in the Acts in the N.T. (Acts 5:38; Acts 17:30; Acts 20:32; Acts 27:22). [source]
First aorist passive of πιπρασκω pipraskō to sell. How is that thou hast conceived (Τι οτι ετου Ti hoti ethou). Quid esto quod. See note on Luke 2:49. See also Acts 5:9. Second aorist middle indicative second person singular of τιτημι tithēmi The devil filled his heart (Acts 5:3), but all the same Ananias did it too and is wholly responsible. [source]
Quid esto quod. See note on Luke 2:49. See also Acts 5:9. Second aorist middle indicative second person singular of τιτημι tithēmi The devil filled his heart (Acts 5:3), but all the same Ananias did it too and is wholly responsible. [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]
Indirect assertion with the infinitive and the accusative of general reference Correct text and not προσεκολλητη prosekollēthē (Textus Receptus). First aorist passive indicative of προσκλινω prosklinō old verb to lean towards, to incline towards. Here only in the N.T. Was slain First aorist passive of αναιρεω anaireō (cf. Acts 5:33). Obeyed (επειτοντο epeithonto). Imperfect middle, kept on obeying. Were dispersed First aorist passive indicative (effective aorist) of διαλυω dialuō old verb to dissolve, to go to pieces. Here only in the N.T. [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]
First aorist passive of αναιρεω anaireō (cf. Acts 5:33). Obeyed (επειτοντο epeithonto). Imperfect middle, kept on obeying. Were dispersed First aorist passive indicative (effective aorist) of διαλυω dialuō old verb to dissolve, to go to pieces. Here only in the N.T. [source]
Causative sense of the first aorist active indicative of απιστημι aphistēmi made people That one, also. Were scattered abroad First aorist (effective) passive indicative of διασκορπιζω diaskorpizō old verb to disperse. Used of sheep (Mark 14:27), of property (Luke 15:13). Aorist here after imperfect (επειτοντο epeithonto) as in Acts 5:36. [source]
First aorist (effective) passive indicative of διασκορπιζω diaskorpizō old verb to disperse. Used of sheep (Mark 14:27), of property (Luke 15:13). Aorist here after imperfect (επειτοντο epeithonto) as in Acts 5:36. [source]
Second aorist (ingressive) active imperative of απιστημι aphistēmi of Acts 5:37. Do ye stand off from these men. “Hands off” was the policy of Gamaliel. [source]
Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of ουτος houtos here about Moses: Acts 7:35 twice, Acts 7:36, Acts 7:37, Acts 7:38, Acts 7:40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt denied “Ransomer” or “Redeemer” (λυτρωτης lutrōtēs) is not found elsewhere, λυτρον lutron (ransom), λυτροω lutroō to ransom, and λυτρωσις lutrōsis ransoming or redemption, are found often. In Acts 5:31 Christ is termed “Prince and Saviour.” [source]
See note on Acts 5:33 where the same word and form (imperfect passive of διαπριω diapriō) is used of the effect of Peter‘s speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone. They gnashed on him with their teeth (εβρυχον τους οδοντας επ αυτον ebruchon tous odontas ep' auton). Imperfect (inchoative) active of βρυχω bruchō (Attic βρυκω brukō), to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at (επ ep') him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him. [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]
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]
A different word from that In Romans 14:15. It means to loosen down, and is used of the destruction of buildings. Hence according with edification in Romans 14:19. See on Mark 13:2; see on Acts 5:38. [source]
Lit., loosened down. Appropriate to taking down a tent. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38; and compare 2 Peter 3:11, 2 Peter 3:12, and the figure of the parting of the silver cord on which the lamp is suspended, Ecclesiastes 12:6. Also Job 4:21, where the correct rendering is: Is not their tent-cord plucked up within them? So Rev. O.T. [source]
For the phrase see Acts 5:36; Acts 8:9; 1 Corinthians 3:7; 1 Corinthians 10:19; Galatians 2:6; Galatians 6:15. [source]
Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]
Comp. Galatians 6:3; Acts 5:36; 2 Corinthians 12:11. To be in good standing as an evangelist or apostle, approved and commissioned by high authorities. [source]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
That hangeth on a tree (ο κρεμαμενος επι χυλου ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Better, slay, as Matthew 2:16; Luke 22:2; Acts 5:33. [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]
First aorist active subjunctive of πυλασσω phulassō to guard, to keep (Romans 2:26). Subfinal use of ινα hina Without prejudice (χωρις προκριματος chōris prokrimatos). Late and rare word (from προκινω prokinō to judge beforehand), three times in the papyri, here only in N.T. “Without prejudgment.” By partiality Late word from προσκλινω prosklinō to incline towards one (Acts 5:36), only here in N.T. [source]
Late word from προσκλινω prosklinō to incline towards one (Acts 5:36), only here in N.T. [source]
Only here and Acts 5:2, Acts 5:3. lxx, Joshua 7:1; 1Timothy href="/desk/?q=1ti+2:9&sr=1">1 Timothy 2:9. [source]
Comp. Acts 5:29, Acts 5:32; Acts 27:21. See on Acts 5:29. The idea of magistrates is contained in the word itself; but it is quite proper to render as Rev. to be obedient. Rare in lxx. [source]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
Comp. Philemon 2:8. olxx. Originally an upright stake or pale. Σταυροῦν todrive down a stake; to crucify. Comp. the use of ξύλον woodor tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. [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]
Imperfect active of πρεπω prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι autōi (God) as the reason (cause) for the universe Through whom With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Referring to αυτωι autōi (God) as the reason (cause) for the universe Through whom With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Present active imperative as in Philemon 3:2 (three times) of βλεπω blepō in place of the more usual ορατε horate Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalm 95:1-11. Lest haply there shall be Negative purpose with μη ποτε mē pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 μη τις εσται mē tis estai as in Hebrews 12:25; μη mē occurs with the aorist subjunctive, and μη ποτε mē pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39). In any one of you The application is personal and pointed. An evil heart of unbelief A remarkable combination. Heart Απιστιας Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. In falling away from the living God “In the falling away” (locative case with εν en of the second aorist active (intransitive) infinitive of απιστημι aphistēmi to stand off from, to step aside from “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Ezekiel 20:8 for this use of the verb. [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
Lit., wood. Peter uses the same peculiar term for the cross, Acts 5:30; Acts 10:39. [source]
Accusative singular articular (agreeing with τεον theon) first aorist active participle of εγειρω egeirō (cf. δι αναστασεως Ιησου di' anastaseōs Iēsou in 1 Peter 1:3).Gave glory to him (δοχαν αυτωι δοντα doxan autōi donta). Second aorist active participle of διδωμι didōmi agreeing also with τεον theon See Peter‘s speech in Acts 3:13 about God glorifying (εδοχασεν edoxasen) Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31.So that your faith and hope might be in God ωστε Hōste with the infinitive Hence here result (so that is) is more probable than design. [source]
Second aorist active participle of διδωμι didōmi agreeing also with τεον theon See Peter‘s speech in Acts 3:13 about God glorifying (εδοχασεν edoxasen) Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31. [source]
Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23). [source]
Second aorist active indicative of αναπερω anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
First aorist passive (deponent) indicative of ταυμαζω thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians. [source]
This use of εις eis in the predicate with γινομαι ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων ek tōn hudatōn). As a result of (εκ ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Perfect passive participle of σπαζω sphazō as in Revelation 5:6, accusative singular agreeing with μιαν mian (one of the heads), object of ειδον eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.And his death-stroke was healed (και η πληγη αυτου ετεραπευτη kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.Wondered after the beast First aorist passive (deponent) indicative of ταυμαζω thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]