Acts 5:40

Acts 5:40 in Multiple Translations

Berean Standard Bible BSB

At this, they yielded to Gamaliel. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and released them.

King James Version KJV

And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

American Standard Version ASV

And to him they agreed: and when they had called the apostles unto them, they beat them and charged them not to speak in the name of Jesus, and let them go.

Bible in Basic English BBE

And he seemed to them to be right: and they sent for the Apostles, and, after having them whipped and giving them orders to give no teaching in the name of Jesus, they let them go.

Free Bible Version FBV

They were convinced by what he said. So they called the apostles back in, had them whipped, and ordered them not to say anything in the name of Jesus. Then they let them go.

Geneva Bible 1599 GNV

And to him they agreed, and called the Apostles: and when they had beaten them, they commanded that they should not speake in the Name of Iesus, and let them goe.

Young's Literal Translation YLT

And to him they agreed, and having called near the apostles, having beaten [them], they commanded [them] not to speak in the name of Jesus, and let them go;

World English Bible WEB

They agreed with him. Summoning the apostles, they beat them and commanded them not to speak in the name of Jesus, and let them go.

Noah Webster Bible WBS

And to him they assented: and when they had called the apostles, and beaten them , they commanded that they should not speak in the name of Jesus, and let them go.

Douay-Rheims 1899 DRV

And calling in the apostles, after they had scourged them, they charged them that they should not speak at all in the name of Jesus; and they dismissed them.

Translation for Translators T4T

They told the temple guards to bring the apostles and flog them. So the guards brought them into the Council room and flogged them. Then the Council members commanded them not to speak to people about [MTY] Jesus, and they released the apostles.

Plain English Version PEV

They called Jesus’s special workers back to the meeting, and they told the soldiers to hit them with whips. Then the council men told them, “Don’t ever teach people about Jesus again.” Then the council men let them go.

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Berean Amplified Bible — Acts 5:40

BAB

Word Study

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Acts 5:40 Interlinear (Deep Study)

BIB

GRK επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους

επεισθησαν peithō G3982 to persuade Verb-API-3P

δε de G1161 then Conj

αυτω autos G846 it/s/he Pron-DSM

και kai G2532 and Conj

προσκαλεσαμενοι proskaleō G4341 to call to/summon Verb-ADP-NPM

τους ho G3588 the/this/who Art-APM

αποστολους apostolos G652 apostle Noun-APM

δειραντες derō G1194 to beat up Verb-AAP-NPM

παρηγγειλαν parangellō G3853 to order Verb-AAI-3P

μη mē G3361 not Particle-N

λαλειν laleō G2980 to speak Verb-PAN

επι epi G1909 upon/to/against Prep

τω ho G3588 the/this/who Art-DSN

ονοματι onoma G3686 name Noun-DSN

του ho G3588 the/this/who Art-GSM

ιησου Iēsous G2424 Joshua Noun-GSM

και kai G2532 and Conj

απελυσαν apoluō G630 to release: release Verb-AAI-3P

αυτους autos G846 it/s/he Pron-APM

Greek Word Study

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Greek Word Reference — Acts 5:40

επεισθησαν peithō G3982 "to persuade" Verb-API-3P

To persuade means to convince someone by argument or evidence, as seen in Matthew 28:14 where the guards were persuaded to spread a false story. It can also mean to trust or have confidence in someone, like in 1 John 3:19 where it refers to trusting in God's love.

Definition: πείθω, [in LXX chiefly for בָּטַח בֶּטַח, its parts and derivatives ;] __(i) Active; __1. trans., to apply persuasion ("conative" in pres.; see M, Pr., 147), to prevail upon or win over, persuade: absol., Mat.28:14, Act.19:26; before περί, with genitive of thing(s), Act.19:8; with accusative of person(s), Act.12:20 14:19 18:4, 2Co.5:11, Gal.1:10; τ. καρδίας ἡμῶν, 1Jn.3:19; with accusative before περί, Act.28:23; with accusative and inf., Act.13:43 26:28 (see Field, Notes, 141 ff.); with accusative before ἵνα (Plut.), Mat.27:20. __2. Intrans., 2 pf. πέποιθα with Pres. sense (see M, Pr., 147, 154; Bl., § 59, 2): to trust, be confident, have confidence: with accusative and inf., Rom.2:19; with accusative ref. (see Ellic., in l) : Php.1:6, 25; with dative, Php.1:14, Phm 21; ἑαυτῷ, with inf., 2Co.10:7; before ἐν, Php.3:3-4; ἐν κυρίῳ ὅτι, Php.2:24; ἐπί, with dative, Mat.27:43 (WH, mg.), Mrk.10:24 (T, WH, R, mg., om.), Luk.11:22 18:9, 2Co.1:9, Heb.2:13; ἐπί, with accusative, Mat.27:43 (with dative, WH, mg.); id. before ὅτι, 2Co.2:3, 2Th.3:4 (see Lft., Notes, 127); εἰς, with accusative of person(s) before ὅτι, Gal.5:10. (ii) Pass. and mid.; __1. to be persuaded, believe (see M, Pr., 158) : absol., Luk.16:31, Act.17:4 21:14, Heb.13:18; with dative, Act.28:24; with accusative and inf., Act.26:26; so also pf., πέπεισμαι, πεπεισμένος εἰμί: with accusative ref. before περί, Heb.6:9; with accusative and inf., Luk.20:6; ὅτι, Rom.8:38, 2Ti.1:5 1:12; id. with ἐν κυρίῳ, Rom.14:14; περί, with genitive before ὅτι, Rom.15:14. __2. to listen to, obey: with dative of person(s), Act.5:36-37, 40 23:21 27:11, Rom.2:8, Gal.5:7, Heb.13:17, Jas.3:3 (cf. ἀνα-πείθω).† Πειθώ, -οῦς, ἡ __1. Peitho, Persuasion (as a goddess). __2. persuasion: ἐν πειθοῖ (so Orig., Eus. and some cursives in 1Co.2:4 for πειθός, which see).† (AS)

Usage: Occurs in 54 NT verses. KJV: agree, assure, believe, have confidence, be (wax) conflent, make friend, obey, persuade, trust, yield See also: 1 John 3:19; Galatians 5:7; Hebrews 2:13.

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.

αυτω autos G846 "it/s/he" Pron-DSM

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.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσκαλεσαμενοι proskaleō G4341 "to call to/summon" Verb-ADP-NPM

To call to or summon means to invite someone to come near, like in Matthew 10:1 and Mark 3:13. This can be a physical or spiritual call, where God or someone in authority is inviting others to follow or respond.

Definition: προσ-καλέω, -ῶ [in LXX chiefly for קָרָא ;] to call to. Mid., to call to oneself (see M, Pr., 157): with accusative of person(s), Mat.10:1, Mrk.3:13 6:7, Luk.7:19, Act.5:40, Jas.5:14, al. Metaphorical, of the Divine call: Act.2:39; with inf., Act.16:10 (see Bl., § 69, 4); before εἰς, Act.13:2.† (AS)

Usage: Occurs in 31 NT verses. KJV: call (for, to, unto) See also: Acts 2:39; Luke 18:16; James 5:14.

τους ho G3588 "the/this/who" Art-APM

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.

αποστολους apostolos G652 "apostle" Noun-APM

An apostle is a delegate or messenger of Jesus Christ, sent to spread the Gospel. The apostles were given special powers and authority by Jesus, as seen in Matthew 10:2 and 2 Corinthians 8:23.

Definition: ἀπόστολος, -ου, ὁ (ἀοστέλλω), [in LXX; 3Ki.14:6 A (שָׁלַח) * ;] __1. a fleet, an expedition (Dem.). __2. a messenger, one sent on a mission (Hdt., LXX, l.with, and π.; see M, Pr., 37 f.; MM, see word; M, Th., i, 2:7 and reff.): Jhn.13:16, 2Co.8:23 Php.2:25. __3. In NT, an Apostle of Christ __(a) with special ref. to the Twelve: Mat.10:2, Mrk.3:14, Luk.11:49, Eph.3:5, Rev.18:20, al., equality with whom is claimed by St. Paul, Gal.1:1, 11 ff, 1Ti.2:7, a1.; __(b) in a wider sense of prominent Christian teachers, as Barnabas, Act.14:14, apparently also Silvanus and Timothy, 1Th.2:6, and perhaps Andronicus and Junias (Junia?), Rom.16:7 (see ICC, in l); of false teachers, claiming apostleship: 2Co.11:5 11:13, Rev.2:2. (On the different uses of the term in NT, see Lit., Gal., 92-101; Cremer, 530; DB, i, 126; DCG, i, 105; Enc. Br., ii, 196 ff.) (AS)

Usage: Occurs in 80 NT verses. KJV: apostle, messenger, he that is sent See also: 1 Corinthians 1:1; Acts 8:14; 1 Peter 1:1.

δειραντες derō G1194 "to beat up" Verb-AAP-NPM

To flay or scourge means to beat or thrash someone, like the way Jesus was treated in Matthew 21:35 and Mark 12:3.

Definition: δέρω [in LXX: Lev.1:6, 2Ch.29:34; 35:11 (פָּשַׁט hi.)* ;] __1. to skin, flay. __2. (of. Eng. slang, hide) to beat, thrash: with accusative, Mat.21:35, Mrk.12:3, 5, Luk.20:10, 11 22:63, Jhn.18:23, Act.5:40 16:37 22:19; ὡς ἀέρα δέρων, 1Co.9:26; εἰς πρόσωπου δ., 2Co.11:20. Pass., Mrk.13:9, Luk.12:47, 48 (δαρήσεται πολλάς, ὀλίγας, Sc. πληγάς).† (AS)

Usage: Occurs in 15 NT verses. KJV: beat, smite See also: 1 Corinthians 9:26; Luke 12:48; Matthew 21:35.

παρηγγειλαν parangellō G3853 "to order" Verb-AAI-3P

To order or command someone to do something, as seen in Acts 15:5 and 1 Corinthians 11:17. This word means to transmit a message or instruction. It is used when Jesus gives commands to his disciples in Matthew 10:5.

Definition: παρ-αγγέλλω (παρά, ἀγγὲλλω), [in LXX for שָׁמַע pi., hi., etc. ;] __1. to transmit a message (Æsch., Eur.). __2. to order, command (Hdt., Xen., al.) : with inf., Act.15:5; with accusative of thing(s), 1Co.11:17, 2Th.3:4, 1Ti.4:11 5:7; before ἵνα (M, Pr., 207; Bl., § 69, 4), Mrk.6:8, 2Th.3:12; with dative of person(s), Act.17:30 R, txt., 1Th.4:11; before λέγων, Mat.10:5; with inf. aor., Mat.15:35, Mrk.8:6, Luk.8:29, Act.10:42 16:18 (aoristic pres.; see M, Pr., 119); id. with neg., μή, Luk.5:14 8:56, Act.23:22, 1Co.7:10; with inf. pres., Act.16:23, 2Th.3:6; id. with neg., ιή, Luk.9:21, Act.1:4 4:18 5:28, 40, 1Ti.1:3 6:17; with accusative, τοῦτο, before ὅτι (E1., § 70, 3), 2Th.3:10; with accusative and inf., Act.23:30, 2Th.3:6, 1Ti.6:13 (Bl., § 72, 5).† SYN.: see: ἐντέλλω (AS)

Usage: Occurs in 30 NT verses. KJV: (give in) charge, (give) command(-ment), declare See also: 1 Corinthians 7:10; Acts 5:40; Matthew 10:5.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

λαλειν laleō G2980 "to speak" Verb-PAN

To speak or talk, as in Matthew 9:33 and 12:46, where Jesus speaks to the crowds. It can also mean to utter words, like in Revelation 4:1. This word is often translated as preach, say, or tell in the KJV.

Definition: λαλέω, -ῶ, [in LXX chiefly for דּבר pi., also for אמר, etc. ;] __1. to utter: of inanimate things, Rev.4:1 10:4; metaphorically, Heb.11:4 12:24. __2. to talk, speak, say: absol., Mat.9:33 12:46, Mrk.5:35, Luk.8:49; before ὡς, 1Co.13:11, Rev.13:11; εἰς, 1Co.14:9; ἐκ, Mat.12:34; with accusative of thing(s), Mat.10:19, Mrk.11:32, Jhn.8:30, al.; with dative of person(s), Mat.12:46, Luk.24:6, Rom.7:1, al.; with accusative of thing(s) and dative of person(s), Mat.9:18, Jhn.10:6, al.; with prep., πρός, μετά, περί, Mrk.6:50, Luk.1:19 2:33, al.; ἐν, ἐξ, ἀπό, Mat.13:3, Jhn.12:49 14:10, al.; λ. τ. λόγον, Mrk.8:32, al.; before orat. dir. (not cl.), Mrk.14:31, Heb.5:5 11:18; Hebraistically (Dalman, Words, 25f.), ἐλάλησε λέγων, Mat.14:27, Jhn.8:12, Act.8:26, al. SYN.: see: λέγω. (AS)

Usage: Occurs in 269 NT verses. KJV: preach, say, speak (after), talk, tell, utter See also: 1 Corinthians 2:6; Acts 23:18; 1 Peter 3:10.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

τω ho G3588 "the/this/who" Art-DSN

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.

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.

του ho G3588 "the/this/who" Art-GSM

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.

ιησου Iēsous G2424 "Joshua" Noun-GSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απελυσαν apoluō G630 "to release: release" Verb-AAI-3P

This word means to release or set free, like when Jesus healed a woman in Luke 13:12. It can also mean to forgive or let go, as in Luke 6:37. In some cases, it refers to divorce or separation, as in Matthew 5:31-32.

Definition: ἀπο-λύω [in LXX for שׁוּב, etc., frequently in 1-4 Mac ;] __1. to set free, release: Luk.13:12, Jhn.19:10, al.; a debtor, Mat.18:27; metaphorically, of forgiveness, Luk.6:37. __2. to let go, dismiss (Field, Notes, 9 f.): Mat.15:23, Luk.2:29 9:12, Act.19:41, al.; of divorce, τ. γυναῖκα: Mat.1:19 5:31-32 19:3, 8 19:10 Mrk.10:2, 4 10:11, Luk.16:18; with ref. to Gk. and Rom. (net Jewish) custom, τ. ἄνδρα: Mrk.10:12. Mid., to depart: Act.28:25 (MM, see word) (AS)

Usage: Occurs in 63 NT verses. KJV: (let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty See also: Acts 3:13; Luke 23:22; Hebrews 13:23.

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'.

Study Notes — Acts 5:40

Show Verse Quote Highlights

Context
Cross References
Acts 5:40 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 5:40
Jamieson-Fausset-Brown on Acts 5:40
Matthew Poole's Commentary on Acts 5:40
Trapp's Commentary on Acts 5:40
Ellicott's Commentary on Acts 5:40
Adam Clarke's Commentary on Acts 5:40
Cambridge Bible on Acts 5:40
Barnes' Notes on Acts 5:40
Whedon's Commentary on Acts 5:40
Sermons on Acts 5:40

Context — Gamaliel’s Advice

38So in the present case I advise you: Leave these men alone. Let them go! For if their purpose or endeavor is of human origin, it will fail. 39But if it is from God, you will not be able to stop them. You may even find yourselves fighting against God.”

40At this, they yielded to Gamaliel. They called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and released them.

41The apostles left the Sanhedrin, rejoicing that they had been counted worthy of suffering disgrace for the Name. 42Every day, in the temple courts and from house to house, they did not stop teaching and proclaiming the good news that Jesus is the Christ.

Cross References

	Reference	Text (BSB)
1	Matthew 10:17	But beware of men; for they will hand you over to their councils and flog you in their synagogues.
2	Acts 5:28	“We gave you strict orders not to teach in this name,” he said. “Yet you have filled Jerusalem with your teaching and are determined to make us responsible for this man’s blood.”
3	Acts 4:17–21	But to keep this message from spreading any further among the people, we must warn them not to speak to anyone in this name.” Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God. For we cannot stop speaking about what we have seen and heard.” 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.
4	Proverbs 12:10	A righteous man regards the life of his animal, but the tender mercies of the wicked are only cruelty.
5	2 Corinthians 11:24	Five times I received from the Jews the forty lashes minus one.
6	John 19:1–4	Then Pilate took Jesus and had Him flogged. The soldiers twisted together a crown of thorns, set it on His head, and dressed Him in a purple robe. And they went up to Him again and again, saying, “Hail, King of the Jews!” and slapping Him in the face. Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.”
7	Mark 13:9	So be on your guard. You will be delivered over to the councils and beaten in the synagogues. On My account you will stand before governors and kings as witnesses to them.
8	Luke 20:10	At harvest time, he sent a servant to the tenants to collect his share of the fruit of the vineyard. But the tenants beat the servant and sent him away empty-handed.
9	Isaiah 30:10	They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions.
10	Amos 2:12	“But you made the Nazirites drink wine and commanded the prophets not to prophesy.

Acts 5:40 Summary

[In this verse, we see that the Sanhedrin, a group of Jewish leaders, decided to flog the apostles and warn them not to speak in the name of Jesus. However, this did not stop the apostles from continuing to preach and teach about Jesus, as seen in Acts 5:42. This shows that when we are doing what God wants us to do, we can expect opposition, but we should not let that stop us from following Him, as Jesus taught in Matthew 5:10-12. We can learn from the apostles' example and trust that God will give us the strength and courage we need to stand up for our faith, even in the face of persecution or hardship.]

Frequently Asked Questions

Why did the Sanhedrin decide to flog the apostles instead of putting them to death?

The Sanhedrin decided to flog the apostles because they were influenced by Gamaliel's words, which suggested that if the apostles' work was of God, they would not be able to stop them, as seen in Acts 5:39. This decision was likely a compromise between those who wanted to punish the apostles severely and those who were unsure of how to react.

What does it mean to be flogged, and how does this relate to the apostles' experience?

To be flogged means to be beaten with a whip, often as a form of punishment. In the case of the apostles, they were flogged as a warning not to speak in the name of Jesus, but this did not deter them from continuing to preach, as seen in Acts 5:42.

Why did the Sanhedrin order the apostles not to speak in the name of Jesus?

The Sanhedrin ordered the apostles not to speak in the name of Jesus because they saw the apostles as a threat to their authority and the traditional Jewish way of life. They were trying to suppress the spread of Christianity, but this ultimately had the opposite effect, as the apostles continued to preach and teach about Jesus, as seen in Acts 5:42.

How does this verse relate to the concept of persecution in the Bible?

This verse shows that persecution is a reality for followers of Jesus, as seen in Acts 5:40 and other passages like Matthew 5:10-12. However, it also shows that persecution can actually serve to advance the gospel, as the apostles continued to preach and teach despite the opposition they faced.

Reflection Questions

What would I do if I were faced with persecution or opposition for my faith, and how can I learn from the example of the apostles in this verse?
How can I balance the need to obey authority with the need to obey God, as seen in Acts 5:29 and other passages?
What does it mean to be 'counted worthy of suffering disgrace for the Name' of Jesus, as the apostles were in Acts 5:41?
How can I use my experiences of suffering or hardship to share the gospel with others and bring glory to God?
What can I learn from the example of Gamaliel in this verse, and how can I apply his wisdom to my own decision-making and relationships with others?

Gill's Exposition on Acts 5:40

And to him they agreed,.... They were convinced and persuaded by his reasonings, approved of his advice, and agreed to follow it: and when they had called the apostles; into the council again, having

Jamieson-Fausset-Brown on Acts 5:40

And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

Matthew Poole's Commentary on Acts 5:40

To him they agreed; they yielded to his reason and argument, being persuaded and convinced by it. Beaten them; this was what our Saviour had foretold them, ; and thus the husbandmen took the householder’ s servants and beat them, . They had power yet left them by the Romans to punish offenders in their synagogues, but not capitally nor publicly. In this they left the good advice of Gamaliel, who had warned them not to fight against God.

Trapp's Commentary on Acts 5:40

40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. Ver. 40. And to him they agreed] So did the enraged people to the elders, alleging the example of Micah the Morasthite, Jeremiah 26:18. See the use and efficacy of history, which hath its name, say some, παρατοισταναιτονρουν, of stopping the stream of violence.

Ellicott's Commentary on Acts 5:40

(40) And to him they agreed.—The Sadducees, after their manner, would probably have preferred a more violent course, but the Pharisees were strong in the Sanhedrin, and the via media recommended by Gamaliel was, under such circumstances, likely to command a majority, and was, therefore, apparently accepted without a division. And beaten them.—Here we trace the action of Caiaphas and the priests. They were not content without some punishment being inflicted, and the party of Gamaliel apparently acquiesced in this as a compromise in the hope of averting more violent measures. And this is accordingly to be noted as the first actual experience of persecution falling on the whole company of the Twelve, and not on Peter and John only. They were probably convicted of the minor offence of causing a disturbance in the Temple, though dismissed, as with a verdict of “not” proven, “on the graver charge of heresy. The punishment in such a case would probably be the “forty stripes save one,” of Deuteronomy 25:3 and 2 Corinthians 11:24.

Adam Clarke's Commentary on Acts 5:40

Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them-probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary-If we do not put down this PRINTING, it will put us down: They laboured to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

Cambridge Bible on Acts 5:40

40. and when they had called the apostles] i.e. back again to the judgment-hall.and beaten them] As the guilty parties in the controversy (see Deuteronomy 25:1-3).

Barnes' Notes on Acts 5:40

And to him they agreed - Greek: They were “persuaded” by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design.

Whedon's Commentary on Acts 5:40

40. To him they agreed—Doubtless from the self-possession of Gamaliel, as well as his affording the Sadducees a mode of compromising the matter with the popular party.

Sermons on Acts 5:40

	Sermon	Description
	The Major Ian Thomas Story-02 Biography by Major Ian Thomas	In this sermon, the speaker discusses the importance of believing in the resurrection of Jesus. He explains that the Sadducees, who did not believe in the resurrection, were deserv
	Suffer Here or Suffer There by Leonard Ravenhill	In this sermon, the speaker discusses the impending judgment of God and the challenges that believers will face in the future. He highlights the potential of a young man who could
	Suffer Here or Suffer There - Alternate 2 by Leonard Ravenhill	In this sermon, the preacher discusses the powerful message delivered by a young man who had the potential to become another apostle like Paul. The message was a display of Old Tes
	(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
	Small, but Crucial Differences by David Guzik	David Guzik emphasizes the critical differences between the genuine work of God and hypocrisy in the church, using the contrasting stories of Ananias and Sapphira versus the apostl
	Trusting the Fathers Plan by Raymond Brown	In this sermon, the speaker emphasizes that even those with vast knowledge may not have all the answers to life's problems. However, they do know that in times of great need, God p
	Desert Survival Series Pt 13- Moses the Servant of God by Don Courville	In this sermon, the speaker discusses Moses' fourth excuse for not going to Pharaoh. The speaker shares a personal story about a friend who spent time in prison and found a message