Acts Chapter 5 verse 1 Holy Bible

ASV Acts 5:1

But a certain man named Ananias, with Sapphira his wife, sold a possession,
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BBE Acts 5:1

But a certain man named Ananias, with Sapphira his wife, got money for his property,
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DARBY Acts 5:1

But a certain man, Ananias by name, with Sapphira his wife, sold a possession,
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KJV Acts 5:1

But a certain man named Ananias, with Sapphira his wife, sold a possession,
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WBT Acts 5:1


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WEB Acts 5:1

But a certain man named Ananias, with Sapphira, his wife, sold a possession,
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YLT Acts 5:1

And a certain man, Ananias by name, with Sapphira his wife, sold a possession,
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Pulpit Commentary

Pulpit CommentaryVerse 1. - Ananias (Ἀνανίας) In Nehemiah 3:23 the Hebrew name ענַנְיָה (God covers or protects) is thus rendered in the LXX. But the name occurs nowhere else. The very common name הֲנַנְיָה Hananiah (God is gracious), is also rendered in the LXX. Ananias (Ἀνανίας), and is doubtless the name meant here and in Acts 9:10; Acts 23:2, etc. Sapphira does not occur elsewhere. It is either derived from the Aramean שַׁפָירָה, beautiful, or from the Hebrew סַפִיר, a sapphire. A possession (see Acts 2:45). The kind of possession is not specified by the word itself, which applies to houses, fields, jewels, and wealth generally; but the nature of the property is shown by the word χωρίον, applied to it in vers. 3 and 8, which means especially" a parcel of ground" (John 4:5), "a field" (Acts 1:18, 19).

Ellicott's Commentary

Ellicott's Commentary for English ReadersV.(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 (2Kings 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.