Acts 5:1
Acts 5:1 in Multiple Translations
Now a man named Ananias, together with his wife Sapphira, also sold a piece of property.
But a certain man named Ananias, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Sapphira his wife, got money for his property,
Now a man called Ananias, with his wife Sapphira, sold some property.
But a certaine man named Ananias, with Sapphira his wife, solde a possession,
And a certain man, Ananias by name, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Saphira his wife, sold a piece of land,
But there was one of the believers whose name was Ananias, and whose wife’s name was Sapphira. He also sold some land.
There was a man called Ananias, and his wife was called Safira. They sold some land too,
Berean Amplified Bible — Acts 5:1
BAB
Word Study
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Acts 5:1 Interlinear (Deep Study)
BIB
GRK
ανηρ
δε
τις
ανανιας
ονοματι
συν
σαπφειρη
τη
γυναικι
αυτου
επωλησεν
κτημα
ανηρ
anēr
G435
man
Noun-NSM
δε
de
G1161
then
Conj
τις
tis
G5100
one
Indef-NSM
ανανιας
Ananias
G367
Ananias
Noun-NSM
ονοματι
onoma
G3686
name
Noun-DSN
συν
sun
G4862
with
Prep
σαπφειρη
Sappheirē
G4551
Sapphira
Noun-DSF
τη
ho
G3588
the/this/who
Art-DSF
γυναικι
gunē
G1135
woman
Noun-DSF
αυτου
autos
G846
it/s/he
Pron-GSM
επωλησεν
pōleō
G4453
to sell
Verb-AAI-3S
κτημα
ktēma
G2933
possession
Noun-ASN
Greek Word Study
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Greek Word Reference — Acts 5:1
ανηρ
anēr
G435
"man"
Noun-NSM
A man in the Bible refers to an adult male, often in contrast to a woman or child. It can also describe a husband, as seen in Matthew 1:16 and Romans 7:2. The term is used to address or describe individuals, such as a prophet or brother.
Definition: ἀνήρ, ἀνδρός, ὁ, [in LXX chiefly for אִישׁ, frequently אֱנוֹשׁ, also אָדָם, etc. ;] a man, Lat. vir. __1. As opposite to a woman, Act.8:12, 1Ti.2:12; as a husband, Mat.1:16, Jhn.4:16, Rom.7:2, Tit.1:6. __2. As opposite to a boy or infant, 1Co.13:11, Eph.4:13, Jas.3:2. __3. In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Luk.5:8; ἀ. προφήτης, 24:19; frequently in terms of address, as ἀ. ἀδελφοί, Act.1:16; and esp. with gentilic names, as ἀ. Ἰουδαῖος, Act.22:3; ἀ. Ἐφέσιοι, 19:35. __4. In general, a man, a male person: = τις, Luk.8:41, Act.6:11. SYN.: ἄνθρωπος, which see (cf. MM, VGT, see word). (AS)
Usage: Occurs in 192 NT verses. KJV: fellow, husband, man, sir See also: 1 Corinthians 7:2; Acts 18:24; 1 Peter 3:1.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
τις
tis
G5100
"one"
Indef-NSM
This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.
Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)
Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.
ανανιας
Ananias
G367
"Ananias"
Noun-NSM
Ananias was the name of three different Israelites in the Bible, including one from Jerusalem in Acts 5:1 and another from Damascus in Acts 9:10-13. They were all important figures in the early Christian church.
Definition: Ἀνανίας (WH, Ἁναν-), -α, ὁ (Heb. חֲנַנְיָה), Ananias; __1. of Jerusalem: Act.5:1, 3 5:5. __2. Of Damascus: Act.9:10-13, 17 22:12. __3. High Priest: Act.23:2 24:1.† (AS)
Usage: Occurs in 10 NT verses. KJV: Ananias See also: Acts 5:1; Acts 9:13; Acts 24:1.
ονοματι
onoma
G3686
"name"
Noun-DSN
A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.
Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)
Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.
συν
sun
G4862
"with"
Prep
This word means being with or together, describing a close association or companionship, as seen in Luke 2:13 and John 21:3. It implies a sense of togetherness and unity. The Bible uses this word to describe relationships and interactions.
Definition: σύν (old Att. ξύν), prep. with dative, expressing association, fellowship and inclusion. It gradually gave way to μετά, with genitive (cf. LS, see word; Bl., §41, 3), and is therefore comparatively infrequent in NT, being rare in Mat.4, Mrk.6, Jhn.3, and elsewhere (exx. Jas.1:11, 2Pe.1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Luk.2:13, Jhn.21:3, Act.10:23, al.; εἶναι σύν τινι, Luk.7:12, Act.4:13, Php.1:23, al.; of partisanship, Act.4:13; οἱ σύν τινι, of attendants, companions or colleagues, Mrk.2:26, Luk.5:9, Act.5:17, al.; of assistance, ἡ χάρις τ. θεοῦ σὺν ἐμοί, 1Co.15:10; of two or more things together, almost = καί, Luk.23:11, Act.3:4 10:2 14:5 23:25, Eph.3:18; σὺν Χριστῷ ζῆν, 2Co.13:4; besides (FlJ, LXX), σὺν πᾶσι τούτοις, Luk.24:21. In composition: with (συνχαίρω), together (συνωδίνω), altogether (συντελέω) (AS)
Usage: Occurs in 122 NT verses. KJV: beside, with See also: 1 Corinthians 1:2; Acts 25:23; James 1:11.
σαπφειρη
Sappheirē
G4551
"Sapphira"
Noun-DSF
Sapphira was a woman in the Bible who, along with her husband, tried to deceive the apostles in Acts 5:1.
Definition: Σαπφείρα, -ης (see B1., § 3, 4), ἡ (Aram. שַׁפִּירָא) Sapphia: Act.5:1.† (AS)
Usage: Occurs in 1 NT verses. KJV: Sapphira See also: Acts 5:1.
τη
ho
G3588
"the/this/who"
Art-DSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
γυναικι
gunē
G1135
"woman"
Noun-DSF
A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.
Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)
Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.
αυτου
autos
G846
"it/s/he"
Pron-GSM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
επωλησεν
pōleō
G4453
"to sell"
Verb-AAI-3S
This word means to sell something, like a merchant selling goods. It appears in Matthew 21:12 and Revelation 13:17, and is used to describe the act of exchanging or bartering something for something else.
Definition: πωλέω, -ῶ [in LXX chiefly for מָכַר ;] __1. to exchange or barter. __2. to sell: Luk.17:28, Rev.13:17; οἱ πωλοῦντες, Mat.21:12 25:9, Mrk.11:15, Luk.19:45; with accusative of thing(s), Mat.13:44 19:21 21:12, Mrk.10:21 11:15, Luk.12:33 18:22 22:36, Jhn.2:14, 16 Act.5:1 (sc. αὐτά, αὐτόν), Act.4:34, 37. Pass., 1Co.10:25; with genitive pretii, Mat.10:29, Luk.12:6.† (AS)
Usage: Occurs in 20 NT verses. KJV: sell, whatever is sold See also: 1 Corinthians 10:25; Luke 19:45; Revelation 13:17.
κτημα
ktēma
G2933
"possession"
Noun-ASN
Possession refers to something owned or acquired, like property or an estate, as seen in Matthew 19:22 and Acts 2:45. It can be a material thing or an asset, and is often associated with wealth or inheritance.
Definition: κτῆμα, -τος, τό (κτάομαι), [in LXX for כֶּרֶם, etc. ;] a possession, property: Mat.19:22, Mrk.10:22, Act.2:45 5:1.† (AS)
Usage: Occurs in 4 NT verses. KJV: possession See also: Acts 2:45; Mark 10:22; Matthew 19:22.
Study Notes — Acts 5:1
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- Sermons on Acts 5:1
Context — Ananias and Sapphira
1Now a man named Ananias, together with his wife Sapphira, also sold a piece of property.
2With his wife’s full knowledge, he kept back some of the proceeds for himself, but brought a portion and laid it at the apostles’ feet. 3Then Peter said, “Ananias, how is it that Satan has filled your heart to lie to the Holy Spirit and withhold some of the proceeds from the land?Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 10:1–3 | Now Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense, and offered unauthorized fire before the LORD, contrary to His command. So fire came out from the presence of the LORD and consumed them, and they died in the presence of the LORD. Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent. |
| 2 | 2 Timothy 2:20 | A large house contains not only vessels of gold and silver, but also of wood and clay. Some indeed are for honorable use, but others are for common use. |
| 3 | Matthew 13:47–48 | Once again, the kingdom of heaven is like a net that was cast into the sea and caught all kinds of fish. When it was full, the men pulled it ashore. Then they sat down and sorted the good fish into containers, but threw the bad away. |
| 4 | John 6:37 | Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away. |
| 5 | Joshua 6:1 | Now Jericho was tightly shut up because of the Israelites. No one went out and no one came in. |
Acts 5:1 Summary
[Acts 5:1 tells us that a man named Ananias, along with his wife Sapphira, sold a piece of property, which seems like a good thing, but as we see in the next verses, their motives were not pure, and they kept some of the money for themselves. This verse teaches us that God values honesty and integrity, and that our actions should be motivated by a desire to please Him, rather than to impress others (as seen in Matthew 6:1). We can apply this lesson to our own lives by being honest and transparent in all that we do, and by seeking to please God above all else (as seen in Proverbs 10:9).]
Frequently Asked Questions
What is the significance of Ananias and Sapphira selling their property in Acts 5:1?
The act of selling their property was a voluntary decision, similar to what happened in Acts 4:32-37, where believers shared their possessions with one another, but Ananias and Sapphira's motives were different, as seen in the following verses, specifically Acts 5:2-3, where it is revealed that they kept back some of the proceeds for themselves.
Why did Ananias and Sapphira decide to sell their property if they were going to keep some of the money for themselves?
It seems that Ananias and Sapphira wanted to appear to be as generous as the other believers, while still holding onto some of the wealth for themselves, which is a lesson that can be applied to our lives today, as seen in Matthew 6:1, where Jesus warns against doing good deeds for the sake of appearance.
What can we learn from the example of Ananias and Sapphira in Acts 5:1?
We can learn that God values honesty and integrity, and that our actions should be motivated by a desire to please Him, rather than to impress others, as seen in Proverbs 10:9, where it says that 'whoever walks in integrity walks securely'
How does the story of Ananias and Sapphira relate to the rest of the book of Acts?
The story of Ananias and Sapphira serves as a reminder that the early Christian church was not immune to sin and corruption, but that God was still at work, even in the midst of imperfection, as seen in Acts 5:14, where it says that 'more and more men and women believed in the Lord and were added to their number'
Reflection Questions
- What are some areas in my life where I may be trying to appear more spiritual than I really am?
- How can I ensure that my actions are motivated by a desire to please God, rather than to impress others?
- What are some ways that I can cultivate honesty and integrity in my own life, and how can I apply the lessons from Acts 5:1 to my relationships with others?
- What does this verse reveal about the nature of God and His expectations for His people?
Gill's Exposition on Acts 5:1
But a certain man named Ananias,.... A name common among the Jews, the same with Hananiah, Jeremiah 28:1 it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the
Jamieson-Fausset-Brown on Acts 5:1
But a certain man named Ananias, with Sapphira his wife, sold a possession, Ananias and Sapphira (5:1-11) But a certain man named Ananias, with Sapphira his wife, sold a possession.
Matthew Poole's Commentary on Acts 5:1
ACTS CHAPTER 5 Ananias and Sapphira, profanely tempting the Holy Ghost with a lie, at Peter’ s rebuke fall down dead, The apostles work many miracles, to the great increase of the faith. They are all imprisoned, but released by an angel, and sent to preach openly in the temple: being brought before the council, they support their witness with great freedom. The council are restrained from killing them by the advice of Gamaliel, but beat and dismiss them with a charge not to speak in the name of Jesus. They rejoice in their sufferings, and cease not to preach Christ both in public and private. A dreadful instance of God’ s indignation against hypocrisy and sacrilege, which we have an infallible testimony of; which is the more remarkable, because such sins escape punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them slumbereth not, , it being the glory of God to search out matters further than men can, or list to do. A possession; an estate, house, or farm.
Trapp's Commentary on Acts 5:1
1 But a certain man named Ananias, with Sapphira his wife, sold a possession, Ver. 1. With Sapphira his wife] Her name signifieth beautiful, or spacious. She might be so on the outside, as those apples of Sodom, the Egyptian temples, or Jewish sepulchres; but her heart was rotten, and not right with God. Hypocrites are called vipers, Matthew 3:7, which are outwardly specious, inwardly poisonous. The swan is white in feathers but of a black skin; and was therefore reputed unclean, and unsuitable for sacrifice.
Ellicott's Commentary on Acts 5:1
V. (1, 2) A certain man named Ananias.—The name meets us again as belonging to the high priest in Acts 23:2, and was the Greek form of the Hebrew Hananiah. It had the same significance as John, or Johanan, “The Lord be gracious.” “Sapphira,” is either connected with the “sapphire,” as a precious stone, or from a Hebrew word signifying “beautiful” or “pleasant.” The whole history must be read in connection with the act of Barnabas. He, it seemed, had gained praise and power by his self-sacrifice. Ananias thought that he could get at the same result more cheaply. The act shows a strange mingling of discordant elements. Zeal and faith of some sort had led him to profess himself a believer. Ambition was strong enough to win a partial victory over avarice; avarice was strong enough to triumph over truth. The impulse to sell came from the Spirit of God; it was counteracted by the spirit of evil, and the resulting sin was therefore worse than that of one who lived altogether in the lower, commoner forms of covetousness. It was an attempt to serve God and mammon; to gain the reputation of a saint, without the reality of holiness.
The sin of Ananias is, in some aspects, like that of Gehazi (2 Kings 5:20-27), but it was against greater light and intensified by a more profound hypocrisy, and it was therefore visited by a more terrible chastisement. We may well trace in the earnestness with which St. James warns men against the peril of the “double mind”—i.e., the heart divided between the world and God (James 1:8; James 4:8)—the impression made on him by such a history as this.
Adam Clarke's Commentary on Acts 5:1
CHAPTER V. The hypocrisy of Ananias and his wife Sapphira, and their awful death, 1-11. The apostles work many miracles, and the Church of God is increased, 12-16. The high priest and the Sadducees, being incensed against the apostles, seize and put them in prison, 17, 18. The angel of God delivers them, and commands them to go to the temple, and proclaim the Gospel, 19, 20. The high priest, having gathered the council together in the morning, sends to the prison to have the apostles brought before him, 21. The offers return, and report that they found the prison shut, and the watch set, but that the men had got out, 22, 23. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, 24, 25. The captain and officers go and bring than before the council, who expostulate with them, 26-28. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, 29-32.
The council are confounded, and purpose to slay the apostles, 33. Gamaliel gives them seasonable and prudent advice, 34-39. The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, 40. They depart rejoicing in their persecution, and continue to preach Jesus Christ, 41, 42. NOTES ON CHAP. V. Verse 1. But a certain man named Ananias] Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, &c., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.
Cambridge Bible on Acts 5:1
Acts 5:1-11. Account of Ananias and SapphiraThe narrative with which this chapter commences is one which none but a veracious narrator would have inserted where it stands. The last chapter concludes with a description of the unity of heart and soul which prevailed among the brethren, and expressly notices that all were filled with the Holy Ghost. But as among the twelve Apostles there was a Judas, so into the infant Church there had intruded two at least whose professions were not sincere, and who were unworthy of the gifts of grace which, with the rest, they had received. The offence of Ananias and Sapphira shewed contempt for God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of Divine indignation, and to those who, likewise filled with the Spirit, knew all that had been done and why it was done, there is no shock produced by the terrible doom of the sinners, nor any language employed in the narration but the simplest and plainest. A late-compiled story would have enlarged and spoken apologetically on the reasons for such a judgment, and would not have presented us with a bare recital of facts without comment.
Barnes' Notes on Acts 5:1
But a certain man - In the previous chapter the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to
Whedon's Commentary on Acts 5:1
1. But—A contrast to the free benefaction of Barnabas is now introduced with a but. Ananias—The Greek form (shortened into Annas and Latinized by Josephus into Ananus) of Hanan or Hananiah. Sapphira— Signifying beautiful.
Sermons on Acts 5:1
| Sermon | Description | |
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Be a Person of Integrity- Honesty by Francis Chan | This sermon emphasizes the importance of honesty and dependence on God, highlighting the negative impact of deception and the freedom that comes from confessing and seeking forgive |
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A Mighty Minority by K.P. Yohannan | In this sermon, the speaker shares personal experiences of preaching the word of God and witnessing powerful transformations. He encourages believers not to be afraid of rejection |
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Revival Is Like Judgement Day by J. Edwin Orr | This sermon by Dr. J. Edwin Orr delves into the concept that revival is akin to Judgment Day for the church, emphasizing the need for self-reflection, repentance, and accountabilit |
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A Call to the Church (The Spirit of Truth) by Art Katz | In this sermon titled "The Spirit of Truth" delivered by Art Katz, he discusses the importance of the Holy Spirit in the church. He emphasizes that without the presence of the Holy |
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(Pdf Book) the Spirit of Truth by Art Katz | Art Katz emphasizes the critical importance of truth in the Church, arguing that the institution has become inauthentic and predictable due to a lack of genuine commitment to truth |
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Grieving the Holy Spirit by David Wilkerson | In this sermon, the preacher shares a story about a man who was on the verge of losing everything due to his addiction. Despite asking for prayer, he couldn't resist getting high b |
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Sharing-Time by Leonard Ravenhill | In this sermon, the preacher discusses the length of church services and the perception that they are boring. He humorously compares the duration of church services to other activi |