SEV Biblia, Chapter 5:1
¶ Mas un varn llamado Ananías, con Safira su mujer, vendi una posesin,
Clarke's Bible Commentary - Acts 5:1
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, hynnj chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.
John Gill's Bible Commentary
Ver. 1. But a certain man named Ananias , etc.] A name common among the Jews, the same with Hananiah, ( Jeremiah 28:1, Acts 9:10, 23:2) it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from hn[ ; but the grace of the Lord, or the Lords gracious one, coming from nj : there is no dependence on names; though this mans name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace. This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them: with Sapphira his wife ; whether this is the same name with Shiphrah, ( Exodus 1:15) or Zipporah, ( Exodus 2:21) both which are by the Septuagint called Sephora, or whether another, and may signify beautiful, is not very material. Jerom says, in the Syriac language this name signifies beautiful; though he first gives other explanations of it, as narrantem, literatam, sive librariam, as though it was derived from the Hebrew word rps . The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name Sappho, which was the name of a famous poetess, the inventress of a kind of verse called Sapphic verse, is said to be the diminutive of this name Sapphira. Drusius observes, it may be read arypx , Tzephira; which comes near to Zipporah, and among other things signifies a she goat; and it was usual to give women names taken from such creatures. So Rachel, a sheep, and Tabitha, or Dorcas, a doe. But whatever her name or person were, her actions were disagreeable: sold a possession ; which was their own. So the Arabic and Syriac versions read, their own field, or farm; find the Ethiopic version, their own vineyard: it might be his wifes dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.
Matthew Henry Commentary
Verses 1-11 - The sin of Ananias and Sapphira was, that they were ambitious of being thought eminent disciples, when they were not true disciples Hypocrites may deny themselves, may forego their worldly advantage i one instance, with a prospect of finding their account in somethin else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God an mammon. They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who s manifestly spoke and acted by the apostles. The crime of Ananias wa not his retaining part of the price of the land; he might have kept it all, had he pleased; but his endeavouring to impose upon the apostle with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think to put a cheat upon God, we shall put fatal cheat upon our own souls. How sad to see those relations wh should quicken one another to that which is good, hardening one anothe in that which is evil! And this punishment was in reality mercy to vas numbers. It would cause strict self-examination, prayer, and dread of hypocrisy, covetousness, and vain-glory, and it should still do so. I would prevent the increase of false professors. Let us learn hence ho hateful falsehood is to the God of truth, and not only shun a direc lie, but all advantages from the use of doubtful expressions, an double meaning in our speech.
Greek Textus Receptus
ανηρ 435 N-NSM δε 1161 CONJ τις 5100 X-NSM ανανιας 367 N-NSM ονοματι 3686 N-DSN συν 4862 PREP σαπφειρη 4551 N-DSF τη 3588 T-DSF γυναικι 1135 N-DSF αυτου 846 P-GSM επωλησεν 4453 5656 V-AAI-3S κτημα 2933 N-ASN
Robertson's NT Word Studies
5:1 {Sold} (epwlesen). Aorist active indicative again, for a single case.
