Act 1:13-14 | RWP | e4.org | Into the upper chamber ( εις το υπερωιον ). The upstairs or upper room ( υπερ is upper or over, the adjective υπερωιος ), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer ( , ), sometimes a large third story room suitable for gatherings ( ). It is possible, even probable, that this is the "large upper room" ( ανωγεον μεγα ) of ; . The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in and not in the temple as might imply, "continually" ( δια παντος ) these words probably meaning on proper occasions. They were abiding ( ησαν καταμενοντες ). Periphrastic imperfect active. Perfective use of κατα , to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer ( ). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες . This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. Simon the Zealot ( Σιμον ο Ζηλωτης ). Called Simon the Cananaean ( ο Χαναναιος ) in , , but Zealot in as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. Judas the son of James ( Jουδας Ιακωβου ). Literally, Judas of James, whether son or brother (cf. ) we do not really know. "Of James" is added to distinguish him from Judas Iscariot ( ). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

‏ Acts 1:13-14

Into the upper chamber ( εις το υπερωιον ). The upstairs or upper room ( υπερ is upper or over, the adjective υπερωιος ), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Ac 9:37, 39), sometimes a large third story room suitable for gatherings (Ac 20:9). It is possible, even probable, that this is the "large upper room" ( ανωγεον μεγα ) of Mr 14:15; Lu 22:12. The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in Lu 22:11 and not in the temple as Lu 24:53 might imply, "continually" ( δια παντος ) these words probably meaning on proper occasions.

They were abiding ( ησαν καταμενοντες ). Periphrastic imperfect active. Perfective use of κατα, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Ac 12:12). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went.

Simon the Zealot ( Σιμον ο Ζηλωτης ). Called Simon the Cananaean ( ο Χαναναιος ) in Mt 10:4, Mr 3:18, but Zealot in Lu 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles.

Judas the son of James ( Jουδας Ιακωβου ). Literally, Judas of James, whether son or brother (cf. Jude 1:1) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (Joh 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

With one accord ( ομοθυμαδον ). Old adverb in -δον from adjective ομοθυμος and that from ομος, same, and θυμος, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save Ro 15:6. See Mt 18:19.

Continued ( ησαν προσκαρτερουντες ). Periphrastic imperfect active of προσκαρτερεω, old verb from προς (perfective use) and καρτερεω from καρτερος, strong, steadfast, like the English "carry on." Already in Mr 3:9 which see and several times in Acts and Paul's Epistles. They "stuck to" the praying ( τη προσευχη, note article) for the promise of the Father till the answer came.

With the women ( συν γυναιξιν ). Associative instrumental case plural of γυνη after συν. As one would expect when praying was the chief work on hand. More women certainly included than in Lu 8:2; Mr 15:40f.; Mt 27:55f.; Lu 23:49; Mr 15:47; Mt 27:61; Lu 23:55f.; Mr 16:1; Mt 28:1; Lu 24:1f.; Joh 20:1, 11-18; Mt 28:9f. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children."

And Mary the mother of Jesus ( κα Μαριαμ τη μητρ του Ιησου ). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary.

With his brethren ( συν τοις αδελφοις αυτου ). With his brothers, it should be translated. They had once disbelieved in him (Joh 7:5). Jesus had appeared to James (1Co 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.