Bible Commentaries

Sold (επωλησεν — epōlēsen). Aorist active indicative again, for a single case.

Kept back (ενοσπισατο — enosphisato). First aorist middle indicative of νοσπιζω — nosphizō old verb from νοσπι — nosphi afar, apart, and so to set apart, to separate for oneself, but only here, Acts 4:3; Titus 2:10 in the N.T.

His wife also being privy to it (συνειδυιης και της γυναικος — suneiduiēs kai tēs gunaikos). Genitive absolute with second perfect participle of συνοιδα — sunoida to know together with one, “his wife also knowing it together with him.”

Brought a certain part (ενεγκας μερος τι — enegkas meros tōi). Aorist active participle of περω — pherō for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

Filled (επληρωσεν — eplērōsen). 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.

To lie to the Holy Spirit (πσευσασται σε το πνευμα το αγιον — pseusasthai se to pneuma to hagion). Infinitive (aorist middle) of purpose with accusative of general reference (σε — se) and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in Acts 5:4 (αντρωποις — anthrōpois men, τωι τεωι — tōi theōi God). The Holy Spirit had been given them to guide them into truth (John 15:13).

Whiles it remained (μενον — menon). Present active participle of mend, unsold, Peter means.

After it was sold (πρατεν — prathen). 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.

Hearing (ακουων — akouōn). Present active participle of ακουω — akouō while hearing.

Fell down (πεσων — pesōn). Second aorist active participle of πιπτω — piptō fell all of a sudden while listening.

Gave up the ghost (εχεπσυχεν — exepsuxen). First aorist active indicative of εκπσυχω — ekpsuchō late verb in lxx and Hippocrates, to breathe out, to expire. In the N.T. only here, Acts 5:10; Acts 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

The young men (οι νεωτεροι — hoi neōteroi). Literally the younger men (contrast with οι πρεσβυτεροι — hoi presbuteroi the elder men). Same as νεανισκοι — neaniskoi in Acts 5:10 and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers.

Wrapped him round (συνεστειλαν — sunesteilan). First aorist active indicative of συστελλω — sustellō old verb, to draw together, or contract (1 Corinthians 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.

And it was about the space of three hours after (εγενετο δε ως ωρων τριων διαστημα — egeneto de hōs hōrōn triōn diastēma). Literally “Now there came an interval (διαστημα — diastēma distance, space between) of about (ως — hōs) three hours.”

When (και — kai). This use of και — kai after εγενετο — egeneto is characteristic of Luke‘s style in the Gospel.

Not knowing (μη ειδυια — mē eiduia). Feminine singular of second perfect active participle of οιδα — oida Μη — Mē usual negative of the participle in the Koiné.

For so much (τοσουτου — tosoutou). Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (Acts 5:2). The use of ει — ei in direct questions appears in Luke (Luke 13:23; Luke 22:49) as in the lxx like the Hebrew im and in Acts 1:6; Acts 19:2, etc.

Ye have agreed together (συνεπωνητη υμιν — sunephōnēthē humin). First aorist passive indicative of συμπωνεω — sumphōneō (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). “Your souls were allured together respecting this deceit” (Vincent).

To tempt the Spirit of the Lord (πειρασαι το πνευμα κυριου — peirasai to pneuma kuriou). Like “Thou shalt not tempt the Lord thy God.” It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub.

The feet (οι ποδες — hoi podes). Graphic picture by Peter as he heard the steps of the young men at the door.

Immediately (παραχρημα — parachrēma). Hence her death was regarded as supernatural like that of Ananias.

By her husband (προς τον ανδρα αυτης — pros ton andra autēs). Face to face to her husband.

Upon the whole church (επ ολην την εκκλησιαν — eph' holēn tēn ekklēsian). Here εκκλησια — ekklēsia for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew 16:18), the other of the local body (Matthew 18:17). In Acts 7:38 it is used of the whole congregation of Israel while in Acts 19:32 it is used of a public assembly in Ephesus. But already in Acts 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of “assembly” disappears for “the church” were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

Were wrought (εγινετο — egineto). Imperfect middle, wrought from time to time.

With one accord (ομοτυμαδον — homothumadon). 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.

Durst (ετολμα — etolma). Imperfect active of τολμαω — tolmaō old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check.

Join (κολλασται — kollasthai). Present middle infinitive of κολλαω — kollaō old verb to cleave to like glue as in Luke 15:15 which see. Seven times in Acts (Acts 9:26; Acts 10:28; Acts 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers.

Howbeit the people (αλλο λαος — all'̇̇ho laos). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.

Were the more added (μαλλον προσετιτεντο — māllon prosetithento). Rather (μαλλον — māllon) instead of decrease as one might expect. Imperfect passive indicative of προστιτημι — prostithēmi common μι — mi verb, kept on being added.

Both of men and women (ανδρων τε και γυναικων — andrōn te kai gunaikōn). The distinction between ανδρες — andres and γυναικες — gunaikes and to be considered in connection with ανδρες — andres in Acts 4:4 which see.

Insomuch that (ωστε — hōste). With the present infinitive εκπερειν — ekpherein and τιτεναι — tithenai regular Greek idiom for result.

Into the streets (εις τας πλατειας — eis tas plateias). Supply οδους — hodous (ways), into the broad ways.

On beds and couches (επι κλιναριων και κραβαττων — epi klinariōn kai krabattōn). Little beds (κλιναρια — klinaria diminutive of κλινη — klinē) and camp beds or pallets (See note on Mark 2:4, Mark 2:9, Mark 2:11).

As Peter came by (ερχομενου Πετρου — erchomenou Petrou). Genitive absolute with present middle participle.

At the least his shadow might overshadow (καν η σκια επισκιασει — kan hē skia episkiasei). Future active indicative with ινα — hina (common with οπως — hopōs in ancient Greek) and καν — kan (crasis for και εαν — kai ean =even if), even if only the shadow. The word for shadow (σκια — skia like our “sky”) is repeated in the verb and preserved in our “overshadow.” There was, of course, no virtue or power in Peter‘s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul‘s handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.

Came together (συνηρχετο — sunērcheto). Imperfect middle, kept on coming.

Round about (περιχ — perix). Old adverb, strengthened form of περι — peri only here in the N.T.

Vexed (οχλουμενους — ochloumenous). Present passive participle of οχλεω — ochleō to excite a mob (οχλος — ochlos) against one, to trouble, annoy. Old word, only here in the N.T., though ενοχλεω — enochleō in Luke 6:18.

Were healed every one (ετεραπευοντο απαντες — etherapeuonto hapantes). Imperfect passive, were healed one at a time, repetition.

Which is the sect of the Sadducees (η ουσα αιρεσις των Σαδδουκαιων — hē ousa hairesis tōn Saddoukaiōn). Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η — hē being the article, not the relative. αιρεσις — Hairesis means a choosing, from αιρεομαι — haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

With jealousy (ζηλου — zēlou). Genitive case. Old word from εν τηρησει δημοσιαι — zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles.

In public ward (δημοσιαι — en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης — dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse.

And stand (και στατεντες — kai stathentes). First aorist passive participle (intransitive, ingressive aorist), take a stand. Bold and pictorial command.

All the words of this life (παντα τα ρηματα της ζωης ταυτης — panta ta rhēmata tēs zōēs tautēs). Not just a Hebraism for “all these words of life.” Probably “this life” which the Sadducees deny and of which the angel is now speaking, this eternal life. (John 6:63, John 6:68; 1 Corinthians 15:19).

About daybreak (υπο τον ορτρον — hupo ton orthron). From ορνυμι — ornumi to stir up, to arouse, so the dawn (Luke 24:1; John 8:2). Old word, but in the N.T. only these three passages. “Under the dawn” or “about dawn.” Sub lucem. The temple doors would be open for early worshippers and traffickers (John 2:14).

Taught (εδιδασκον — edidaskon). Imperfect active, began to teach.

The council (το συνεδριον — to sunedrion). The Sanhedrin.

The senate (την γερουσιαν — tēn gerousian). From γερων — gerōn an old man, just as the Latin senatus is from senex, old. Like the γεροντες — gerontes in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of “and” (και — kai) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all.

To the prison house (εις το δεσμωτηριον — eis to desmōtērion), another word for prison (τηρησις δημοσια — tērēsis dēmosia in Acts 5:18, η πυλακη — hē phulakē in Acts 5:19). See also Acts 5:22, Acts 5:23, Acts 5:25. This from δεσμος — desmos bond, and τηρεω — tēreō to keep, place where bound men are kept.

The officers (οι υπηρεται — hoi hupēretai). Under-rowers, literally (Matthew 5:25). The servants or officers who executed the orders of the Sanhedrin.

Shut (κεκλεισμενον — kekleisōmenon). Perfect passive participle of κλειω — kleiō Shut tight.

Standing at the doors (εστωτας επι των τυρων — hestōtas epi tōn thurōn). Graphic picture of the sentinels at the prison doors.

They were much perplexed (διηπορουν — diēporoun). Imperfect active of διαπορεω — diaporeō old verb by Luke only in the N.T. See note on Acts 2:12. They continued puzzled.

Whereunto this would grow (τι αν γενοιτο τουτο — tōi an genoito touto). More exactly,

As to what this would become. Second aorist middle optative of γινομαι — ginomai with αν — an the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being “if the thing should be allowed to go on.” The indirect question simply retains the optative with αν — an (Robertson, Grammar, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

Brought (ηγεν — ēgen). Imperfect active of αγω — agō was bringing (leading), slowly no doubt, and solemnly.

But without violence (ου μετα βιας — ou meta bias). Literally, not with violence.

For they feared (εποβουντο γαρ — ephobounto gar). Imperfect middle, still feared, kept on fearing.

Lest they be stoned (μη λιταστωσιν — mē lithasthōsin). Negative purpose with μη — mē (like ινα μη — hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω — lithazō (from λιτος — lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33).

They set them (εστησαν — estēsan). First aorist active indicative (transitive) of ιστημι — histēmi f0).

We straitly charged (Παραγγελιαι παρηγγειλαμεν — Paraggeliāi parēggeilamen). Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luke 22:15). Somewhat like the cognate accusative. The command referred to occurs in Acts 4:17, Acts 4:18 and the refusal of Peter and John in Acts 4:20.

To bring upon us (επαγαγειν επ ημας — epagagein eph' hēmās). Note repetition of επι — epi Second aorist active infinitive of επαγω — epagō old verb, but in the N.T. only here and 2 Peter 2:1, 2 Peter 2:5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew 27:25). Paul tried to save the Jews (Acts 18:6; Acts 22:20). “

This man” (του αντρωπου τουτου — tou anthrōpou toutou). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

We must (δει — dei). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts 4:20).

Obey (πειταρχειν — peitharchein). Old verb from πειτομαι — peithomai and αρχη — archē to obey a ruler. Only by Luke and Paul in the N.T.

Ye slew (διεχειρισαστε — diecheirisasthe). First aorist middle indicative of διαχειριζομαι — diacheirizomai old verb from δια — dia and χειρ — cheir (hand), to take in hand, manage, to lay hands on, manhandle, kill. In the N.T. only here and Acts 26:21.

Hanging him upon a tree (κρεμασαντες επι χυλου — kremasantes epi xulou). First aorist active participle of κρεμαννυμι — kremannumi (κρεμαννυω — kremannuō seen already in Matthew 18:6 and Luke 23:39). Peter refers to Deuteronomy 21:23 as Paul does in Galatians 3:13, the curse pronounced on every one who “hangs upon a tree.”

Exalt (υπσωσεν — upsōsen) In contrast to their murder of Christ as in Acts 2:23. Peter repeats his charges with increased boldness.

With his right hand (τηι δεχιαι αυτου — tēi dexiāi autou). So instrumental case, or at his right hand (locative case), or even “to his right hand” (dative case) as in Acts 2:33.

Prince and Saviour (αρχηγον και σωτηρα — archēgon kai sōtēra). See note on Acts 3:15. Clearly “Prince” here.

To give (του δουναι — tou dounai). Genitive of articular infinitive (second aorist active of διδωμι — didōmi) of purpose.

We are witnesses (ημεις εσμεν μαρτυρες — hēmeis esōmen martureōs). As in Acts 2:32.

Things (ρηματων — rhēmatōn). Literally, sayings, but like the Hebrew dabhar for “word” it is here used for “things.”

And so is the Holy Ghost (και το πνευμα το αγιον — kai to pneuma to hagion). The word for “is” (εστιν — estin) is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God‘s Son, by the Father.

Were cut to the heart (διεπριοντο — dieprionto). Imperfect passive of διαπριω — diapriō old verb (δια πριω — diaδια — priō), to saw in two (εβουλοντο — dia), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in Acts 2:37. Only here and Acts 7:54 (after Stephen‘s speech) in the N.T. (cf. Simeon‘s prophecy in Luke 2:35).

Were minded (βουλομαι — eboulonto). Imperfect middle of ανελειν — boulomai They were plotting and planning to kill (anelein as in Acts 2:23; Luke 23:33 which see) then and there. The point in Acts 4:7 was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. “They were on the point of committing a grave judicial blunder” (Furneaux).

Gamaliel (Γαμαλιηλ — Gamaliēl). The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” (νομοδιδασκαλος — nomodidaskalos). This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Timothy 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards.

Had in honour of all the people (τιμιος παντι τωι λαωι — timios panti tōi laōi). 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.

Take heed (προσεχετε εαυτοις — prosechete heautois). Hold your mind (νουν — noun unexpressed) for or on yourselves (dative case), the usual idiom.

Theudas (Τευδας — Theudas). Luke represents Gamaliel here about a.d. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in a.d. 6. But Josephus (Ant. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about a.d. 44 or 45. Josephus (Ant. XVIII. 1, 6; XX. 5, 2; War ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about a.d. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. “Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion” (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians.

To be somebody (ειναι τινα — einai tina). Indirect assertion with the infinitive and the accusative of general reference (εαυτον — heauton) and τινα — tina predicate accusative. Τινα — Tina could be “anybody” or “somebody” according to context, clearly “somebody” of importance here.

Joined themselves (προσεκλιτη — proseklithē). 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 (ανηιρετη — anēirethē). First aorist passive of αναιρεω — anaireō (cf. Acts 5:33).

Obeyed (επειτοντο — epeithonto). Imperfect middle, kept on obeying.

Were dispersed (διελυτησαν — dieluthēsan). First aorist passive indicative (effective aorist) of διαλυω — dialuō old verb to dissolve, to go to pieces. Here only in the N.T.

Of the enrolment (της απογραπης — tēs apographēs). Described by Josephus (Ant. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus b.c. 8 to 6 (Luke 2:2). See the note on Luke 2:2. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (The Bearing of Recent Discovery on the Trustworthiness of the N.T.) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, Luke the Historian in the Light of Research).

Drew away (απεστησε — apestēse). Causative sense of the first aorist active indicative of απιστημι — aphistēmi made people (λαον — laon no need of “some of the”) to revolt (apostatize) with him.

He also (κακεινος — kakeinos crasis for και εκεινος — kai ekeinos). That one, also.

Were scattered abroad (διεσκορπιστησαν — dieskorpisthēsan). 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.

Refrain from (αποστητε απο — apostēte apo). 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.

For if--be (οτι εανηι — hoti eaṅ̇ēi). οτι — Hoti gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, εαν — ean with the present subjunctive ηι — ēi undetermined with prospect of determination. Assuming that it is from men, “it will be overthrown” (καταλυτησεται — kataluthēsetai first future passive of καταλυω — kataluō to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

But if it is of God (ει δε εκ τεου εστιν — ei de ek theou estin). The second alternative is a condition of the first class, determined as fulfilled, ει — ei with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition assumes that the thing is so without affirming it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot “overthrow” (καταλυσαι — katalusai) these men for they in that case must “overthrow” God, lest haply ye be found (μη ποτευρετητε — mē potė̇hurethēte negative purpose with first aorist passive subjunctive) even to be fighting against God (και τεομαχοι — kai theomachoi late adjective from τεος — theos and μαχομαι — machomai in lxx and here only in the N.T.).

To him they agreed (επειστησαν αυτωι — epeisthēsan autōi). First aorist passive indicative of πειτω — peithō to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel‘s shrewd advice scored as against the Sadducaic contention (Acts 5:17).

Not to speak (μη λαλειν — mē lalein). The Sanhedrin repeated the prohibition of Acts 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a “draw” with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

They therefore (οι μεν ουν — hoi men oun). No answering δε — de

They were counted worthy to suffer dishonour for the Name (κατηχιωτησαν υπερ του ονοματος ατιμαστηναι — katēxiōthēsan huper tou onomatos atimasthēnai). First aorist passive indicative of καταχιοω — kataxioō old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; 2 Thessalonians 1:5). First aorist passive infinitive of ατιμαζω — atimazō old verb to make one dishonoured (ατιμος — atimos). Forms here an oxymoron (οχυς — oxus sharp, μορος — moros foolish) pointedly foolish saying “which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference” (Vincent). The apostles felt honoured by dishonour. Note the same use of “the Name” as in James 2:7; 3 Jo James 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus.

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.