Acts 5:13

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Acts 5:13 in Multiple Translations

Berean Standard Bible BSB

Although the people regarded them highly, no one else dared to join them.

King James Version KJV

And of the rest durst no man join himself to them: but the people magnified them.

American Standard Version ASV

But of the rest durst no man join himself to them: howbeit the people magnified them;

Bible in Basic English BBE

The others, in fear, kept back from joining them: but the people made much of them;

Free Bible Version FBV

Nobody else dared to join them even though they were greatly respected.

Geneva Bible 1599 GNV

And of the other durst no man ioyne him selfe to them: neuerthelesse the people magnified them.

Young's Literal Translation YLT

and of the rest no one was daring to join himself to them, but the people were magnifying them,

World English Bible WEB

None of the rest dared to join them; however, the people honored them.

Noah Webster Bible WBS

And of the rest durst no man join himself to them: but the people magnified them.

Douay-Rheims 1899 DRV

But of the rest no man durst join himself unto them; but the people magnified them.

Translation for Translators T4T

All of the other people who had not yet believed in Jesus were afraid to associate with the believers, because they knew that if they did anything evil, God would punish them, as well as revealing it to the believers. However, those people continued to greatly respect the believers.

Plain English Version PEV

The people in that city thought the Christians were really good people, but most people were too frightened to join them.

Study Highlights

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Berean Amplified Bible — Acts 5:13

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 5:13 Interlinear (Deep Study)

BIB

GRK των δε λοιπων ουδεις ετολμα κολλασθαι αυτοις αλλ εμεγαλυνεν αυτους ο λαος

των ho G3588 the/this/who Art-GPM

δε de G1161 then Conj

λοιπων loipos G3062 remaining Adj-GPM

ουδεις oudeis G3762 none Adj-NSM-N

ετολμα tolmaō G5111 be bold Verb-IAI-3S

κολλασθαι kollaō G2853 to join Verb-PPN

αυτοις autos G846 it/s/he Pron-DPM

αλλ alla G235 but Conj

εμεγαλυνεν megalunō G3170 to magnify Verb-IAI-3S

αυτους autos G846 it/s/he Pron-APM

ο ho G3588 the/this/who Art-NSM

λαος laos G2992 a people Noun-NSM

Greek Word Study

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Greek Word Reference — Acts 5:13

των ho G3588 "the/this/who" Art-GPM

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.

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.

λοιπων loipos G3062 "remaining" Adj-GPM

The remaining ones refer to those who are left, as in Matthew 25:11 and Acts 2:37. This term is used to describe people or things that still exist. It can also mean the rest or the others.

Definition: λοιπός, -ή, -όν (λείπω), [in LXX chiefly for יָתַר, also for שְׁאָר, etc. ;] the remaining, the rest, __1. pl., οἱ λ.: with subst., Mat.25:11, Act.2:37, Rom.1:13, al.; absol., Mat.22:6, Mrk.16:13, Luk.24:10, al.; οἱ λ. οἱ (B1., § 47, 8), Act.28:9, 1Th.4:13, Rev.2:24; οἱ λ. τ. ἀνθρώπων (LS, see word, ad. init.), Rev.9:20; τὰ λ., Mrk.4:19, Rev.3:2, al. __2. Neut. sing. (accusative ref.), adverbially, τὸ λ.; __(a) for the future, henceforth: Mrk.14:41, 1Co.7:29 (Lft., Notes, 232 f.), Heb.10:13; anarth. (Deiss., LAE, 17616, 1885, 20), Act.27:20, 2Ti.4:8; τοῦ λ. (sc. χρόνου; LS, see word; M, Pr., 73; Bl., § 36, 13), Gal.6:17, Eph.6:10; __(b) besides, moreover, for the rest: Php.3:1 4:8; anarth., 1Co.1:16 4:2, 1Th.4:1 (M, Th., in l; Lft., Notes, 51) (AS)

Usage: Occurs in 57 NT verses. KJV: other, which remain, remnant, residue, rest See also: 1 Corinthians 1:16; Galatians 6:17; Hebrews 10:13.

ουδεις oudeis G3762 "none" Adj-NSM-N

This word means 'none' or 'nobody', used in Luke 4:24 and Romans 8:1 to emphasize the absence of something or someone. It's a strong way to say that nothing or no one is present or available.

Definition: οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Luk.22:35 23:14, Act.15:9 19:27 26:26, 1Co.13:2, 2Co.11:8; cf. BL, §6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή, no, no one, none: with nouns, Luk.4:24, Jhn.10:41, Rom.8:1, al.; absol., Mat.6:24, Mrk.3:27, Luk.1:61, Jhn.1:18, Act.18:10, Rom.14:7, al. mult.; with genitive partit., Luk.4:26, Jhn.13:28, al.; neut., οὐδέν, Mat.10:26, al.; id. with genitive partit., Luk.9:36, Act.18:17, al.; οὐδὲν εἰ μή, Mat.5:13, Mrk.9:29, al.; with neg., strengthening the negation, Mrk.15:4, 5 Luk.4:2, Jhn.3:27, al.; adverbially, Act.25:10, Gal.4:12, al. (AS)

Usage: Occurs in 223 NT verses. KJV: any (man), aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought See also: 1 Corinthians 1:14; John 10:18; Hebrews 2:8.

ετολμα tolmaō G5111 "be bold" Verb-IAI-3S

To be bold or daring is the meaning of this word. In 2 Corinthians 10:2, it describes having the courage to take action or speak out.

Definition: τολμάω, -ῶ [in LXX: Job.15:12 (לָקַח), Est.1:18 7:5 (לֵב מָלֵא) Jdth.14:13, 2Ma.4:2, 3Ma.3:21 R, 4Ma.8:18 * ;] to have courage, to venture, dare, be bold: absol, 2Co.11:21; before ἐπί, 2Co.10:2; with inf. (Bl., § 69, 4), Mat.22:46, Mrk.12:34, Luk.20:40, Jhn.21:12, Act.5:13 7:32, Rom.15:18, 1Co.6:1, 2Co.10:12, Php.1:14, Ju 9; to submit to (in cl. usually absol. in this sense), Rom.5:7 (see Field, Notes, 155); τολμήσας εἰσῆλθεν, took courage and went in (see Field, op. cit., 44), Mrk.15:43 (cf. ἀπο-τολμάω).† (AS)

Usage: Occurs in 15 NT verses. KJV: be bold, boldly, dare, durst See also: 1 Corinthians 6:1; Jude 1:9; Romans 5:7.

κολλασθαι kollaō G2853 "to join" Verb-PPN

The Greek word for joining or sticking together, as used in Matthew 19:5 and 1 Corinthians 6:17. It can describe a strong emotional or physical bond between people, and is also used to describe our relationship with God.

Definition: κολλάω, -ῶ (κόλλα, glue), [in LXX chiefly for דָּבַק ;] __1. to glue or cement together. __2. Generally, to unite, to join firmly. Pass., to cleave to, join (oneself to): with dative of person(s), Mat.19:5(LXX), Luk.10:11 15:15, Act.5:13 (but see Field, Notes, 118) Act.9:26 10:28 (see Field, l.with) Act.17:34; τ. πόρνῃ, 1Co.6:16; τ. Κυρίῳ, 1Co.6:17; with dative of thing(s), ἅρματι, Act.8:29; τ. ἀγαθῴ, Rom.12:9; of sins joining together, ἄχρι τ. οὐρανοῦ, Rev.18:5, of dust, Luk.10:11 (cf. τροσ-κολλάω).† (AS)

Usage: Occurs in 11 NT verses. KJV: cleave, join (self), keep company See also: 1 Corinthians 6:16; Acts 10:28; Revelation 18:5.

αυτοις autos G846 "it/s/he" Pron-DPM

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.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εμεγαλυνεν megalunō G3170 "to magnify" Verb-IAI-3S

To magnify means to make something great or praise it, like Mary did in Luke 1:46. It can also mean to increase or show greatness.

Definition: μεγαλύνω (μέγας) [in LXX chiefly for גָּדַל pi., hi. ;] __1. to make great: Mat.23:5, Luk.1:58. __2. to declare great, extol, magnify: Luk.1:46, Act.5:13 10:46 19:17, 2Co.10:15; pass., before ἐν, Php.1:20.† (AS)

Usage: Occurs in 8 NT verses. KJV: enlarge, magnify, shew great See also: 2 Corinthians 10:15; Luke 1:46; Philippians 1:20.

αυτους autos G846 "it/s/he" Pron-APM

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'.

ο ho G3588 "the/this/who" Art-NSM

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'.

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.

λαος laos G2992 "a people" Noun-NSM

A people refers to a group of individuals, like in Matthew 27:25 and Luke 1:21. It can also mean a specific nation or race, as in Acts 4:27. This word is used to describe a large group of people.

Definition: λαός, -οῦ, ὁ, [in LXX very frequently for עַם, Gen.14:16, al.; occasionally for לְאֹם ( Gen.25:23, al.), etc. ;] a word rarely found in Att. prose; __1. the people at large (Hom., al.), esp. of people assembled: Mat.27:25, Luk.1:21 3:15 al.; pl. (Hom., al., π.; see MM, xvi), Act.4:27. __2. a people, those of the same race and language (Pind., Æsch., al.: in LXX, Gen.26:11, Exo.9:16, al.): joined with γλῶσσα, φυλή, ἔθνος, Rev.5:9 7:9 11:9, al.; pl., Luk.2:31, Rom.15:11; esp. as almost always in LXX, of Israel, Mat.4:23, Mrk.7:6, Luk.2:10, Jhn.11:50, Heb.2:17, al.; opposite to τ. ἔθνη, Act.26:17, 23 Rom.15:10; πρεσβύτεροι (πρῶτοι, etc.) τοῦ λ., Mat.21:23, Luk.19:17, Act.4:8, al.; ὁ λ. μου (αὐτοῦ, τ. θεοῦ), Mat.2:6, Luk.1:68, Heb.11:25, al.; of the people disting. from the rulers and priests ( I Est.1:10, Jdth.8:9, al.), Mat.26:5, Luk.20:19, Heb.5:3, al.; of Christians, as the people of God, Act.15:14, Rom.9:25, 26 Heb.4:9; περιούσιος, Tit.2:14; εἰς περιποίησιν, 1Pe.2:9 (LXX). SYN.: see: δῆμος. (AS)

Usage: Occurs in 138 NT verses. KJV: people See also: 1 Corinthians 10:7; Luke 1:17; 1 Peter 2:9.

Study Notes — Acts 5:13

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Context
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Context — The Apostles Heal Many

11And great fear came over the whole church and all who heard about these events. 12The apostles performed many signs and wonders among the people, and with one accord the believers gathered together in Solomon’s Colonnade.

13Although the people regarded them highly, no one else dared to join them.

14Yet more and more believers were brought to the Lord—large numbers of both men and women. 15As a result, people brought the sick into the streets and laid them on cots and mats, so that at least Peter’s shadow might fall on some of them as he passed by.

Cross References

	Reference	Text (BSB)
1	Acts 2:47	praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
2	Acts 4:21	After further threats they let them go. They could not find a way to punish them, because all the people were glorifying God for what had happened.
3	John 12:42	Nevertheless, many of the leaders believed in Him; but because of the Pharisees they did not confess Him, for fear that they would be put out of the synagogue.
4	Acts 19:17	This became known to all the Jews and Greeks living in Ephesus, and fear came over all of them. So the name of the Lord Jesus was held in high honor.
5	John 19:38	Afterward, Joseph of Arimathea, who was a disciple of Jesus (but secretly for fear of the Jews), asked Pilate to let him remove the body of Jesus. Pilate gave him permission, so he came and removed His body.
6	1 Kings 17:18	“O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?”
7	Luke 19:48	Yet they could not find a way to do so, because all the people hung on His words.
8	Luke 14:26–35	“If anyone comes to Me and does not hate his father and mother and wife and children and brothers and sisters—yes, even his own life—he cannot be My disciple. And whoever does not carry his cross and follow Me cannot be My disciple. Which of you, wishing to build a tower, does not first sit down and count the cost to see if he has the resources to complete it? Otherwise, if he lays the foundation and is unable to finish the work, everyone who sees it will ridicule him, saying, ‘This man could not finish what he started to build.’ Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace. In the same way, any one of you who does not give up everything he has cannot be My disciple. Salt is good, but if the salt loses its savor, with what will it be seasoned? It is fit neither for the soil nor for the manure pile, and it is thrown out. He who has ears to hear, let him hear.”
9	Luke 12:1–2	In the meantime, a crowd of many thousands had gathered, so that they were trampling one another. Jesus began to speak first to His disciples: “Beware of the leaven of the Pharisees, which is hypocrisy. There is nothing concealed that will not be disclosed, and nothing hidden that will not be made known.
10	Numbers 17:12–13	Then the Israelites declared to Moses, “Look, we are perishing! We are lost; we are all lost! Anyone who comes near the tabernacle of the LORD will die. Are we all going to perish?”

Acts 5:13 Summary

[This verse shows that even though people thought highly of the apostles, they were afraid to join them because of the persecution they had faced, as seen in Acts 4:1-22. However, this did not stop the church from growing, as God continued to add to their number, as promised in Acts 2:47. The apostles' courage and faith in the face of opposition are an inspiration to us today, and remind us that following Jesus Christ is not always easy, but it is always worth it, as seen in Matthew 16:24-25. As we seek to follow God's will for our lives, we can learn from the apostles' example and trust that God will give us the courage and strength we need to overcome any obstacle.]

Frequently Asked Questions

Why did the people regard the apostles highly, but not join them?

The people were in awe of the apostles' signs and wonders, as seen in Acts 5:12, but they were also intimidated by the great fear that came over the whole church, as mentioned in Acts 5:11, and the recent persecution of the apostles, as seen in Acts 4:1-22

What does it mean to be 'regarded highly' by people?

To be regarded highly means to be respected and admired, as the people admired the apostles for their faith and courage, similar to how the Bereans were admired for their eagerness to study the Scriptures in Acts 17:11

Is it good or bad that people did not dare to join the apostles?

It is a mix of both, as on one hand, the fear of persecution could be a deterrent to joining the apostles, but on the other hand, it showed that the apostles were not seeking to build a following based on popularity, but rather on a genuine desire to follow Jesus Christ, as seen in Matthew 16:24

How does this verse relate to the growth of the church?

Despite the initial hesitation of people to join the apostles, the church continued to grow, as seen in Acts 5:14, where it is written that 'more and more believers were brought to the Lord—large numbers of both men and women', demonstrating the power of God to build His church, as promised in Matthew 16:18

Reflection Questions

What are some ways that I can demonstrate courage and faith in my own life, even when faced with opposition or fear?
How can I balance the desire for respect and admiration from others with the need to follow God's will, even if it means being unpopular?
What are some areas in my life where I may be hesitant to follow God, and how can I overcome those fears and doubts?
In what ways can I be a source of encouragement and support to others who may be facing persecution or hardship for their faith?

Gill's Exposition on Acts 5:13

And of the rest durst no man join himself to them,.... By the rest are meant, either those that were without the church, and those either the profane and persecuting sort, who durst not come nigh the

Jamieson-Fausset-Brown on Acts 5:13

And of the rest durst no man join himself to them: but the people magnified them.

Matthew Poole's Commentary on Acts 5:13

Of the rest; such who were not of the common sort of people, and here seem to be distinguished from them: or, of the rest (more largely) who had not joined themselves to the church, being amazed at this judgment on these two hypocrites, durst not make a formal show of religion, unless they had a thorough persuasion in their mind concerning the truth of it, and a firm resolution in their conversation to live answerably unto it.

Trapp's Commentary on Acts 5:13

13 And of the rest durst no man join himself to them: but the people magnified them. Ver. 13. Durst no man join himself] None of the powerful enemies of the Church durst insinuate (for fear of the danger) as Sanballat and Tobiah would have done in Nehemiah’ s days; and as the Jesuits today have a practice of running over to the Lutheran Church, pretending to be converted, and to build with them; but it is only to keep up that bitter contention between the Calvinists and Lutherans.

Ellicott's Commentary on Acts 5:13

(13) Of the rest.—We are left to conjecture who these were who are contrasted with the Apostles on the one side and with the people on the other. Does it mean that the Apostles stood aloof in an isolated majesty, and so that none of the other disciples dared associate himself with them? or is this St. Luke’s way of speaking of the Pharisees and other teachers, who also resorted to the portico, but, as in the days of our Lord’s ministry (John 7:48; John 12:42), had not the courage to attach themselves to those with whom they really sympathised? The latter view seems every way the more probable, ‘and so the passage stands parallel with those which tell us how the people heard our Lord gladly and “came early to hear him” (Luke 21:38).

Adam Clarke's Commentary on Acts 5:13

Verse 13. And of the rest, durst no man join him self to them] Who were these called the rest, τωνλοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles' doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Acts 5:17.

Cambridge Bible on Acts 5:13

13. And of the rest durst no man join himself to them] The sentence seems to convey an opposition to what has been stated in Acts 5:12, and should begin with But. The sense intended is that the assemblies of Christians made the porch of Solomon their special rendezvous when they went up to the Temple, seeing that it was there that the first addresses in the Temple-precincts had been given by St Peter. And while they were so assembled none of the other people who had not yet joined the new community ventured to attach themselves intrusively to the Christian body. The verb κολλᾶσθαι is used of Philip (Acts 8:29) when he is commanded “Go near and join thyself to this chariot,” where the action meant by it is one that was to press some notice of Philip upon the eunuch. From such intrusion all who were not Christians held back, and left the worshippers in Solomon’s porch alone.but the people magnified them] Render, howbeit the people, &c. This is necessary because we have taken but as the conjunction at the beginning of the verse. There are two different conjunctions in the original.Although the people (= the rest, who were not of the Church) held back from pressing themselves among the congregation, yet they greatly praised them for the words and works of which they heard and saw.

Barnes' Notes on Acts 5:13

And of the rest - Different interpretations have been given of this expression.

Whedon's Commentary on Acts 5:13

13. The rest—The rest besides and hostile to the apostles and their company, such as those who on the former occasion produced the persecution. Durst no man—From a sense of guilt and a remembrance of the fate of Ananias.

Sermons on Acts 5:13

	Sermon	Description
	Crisis in Fellowship by Paris Reidhead	In this sermon, the speaker reflects on a scene from history where the early church experienced great awe and fear of God. He emphasizes that the message they proclaimed was the me
	As Your Strength by Andrew Murray	Andrew Murray emphasizes the paradox of strength in weakness, teaching that true power comes from recognizing our own limitations and relying on Christ's omnipotence. He explains t
	(Knowing God's Way) 9. New-Covenant Servants and New-Covenant Churches by Zac Poonen	Zac Poonen emphasizes the characteristics of true New-Covenant servants and churches, highlighting that anyone can serve God if they are free from sin, mammon, and the desire to pl
	A Missional Awakening by David Platt	In this sermon, the speaker reflects on the language and emotions used in preaching the word of God. He shares a personal experience of a passionate lady who would grab his shirt a
	(Reformation Within Protestantism): Return to a Biblical Church by A.W. Tozer	In this sermon, the speaker addresses the common attitude of taking the church for granted. He emphasizes that many people view the church as a social institution without questioni
	Ministers of Lasciviousness by Carter Conlon	In this sermon, the preacher begins by explaining the context of the passage in Exodus where the people of Israel, led by Moses, are waiting for him to come down from Mount Sinai.
	(Om Orientation) New Testament Strategy - Part 1 by George Verwer	In this sermon, the speaker emphasizes the importance of having a global vision and spreading the word of God through book distribution ministry. They believe that no matter where