Acts 1:13

Act 1:13-14. When they were come, they went up into an upper room — Where they usually held their meetings. The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the houses, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Here all the eleven were assembled, who all continued with one accord in prayer and supplication — And that with great intenseness and ardour of soul; with the women — Who were formerly mentioned as attending the cross of their Lord, and being early at the sepulchre on the day in which he arose; and Mary the mother of Jesus — Mentioned here the last time in the Scriptures; and with his brethren — His near kinsmen, who for some time did not believe; probably not till near, or even after, the time of his death.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The upper chamber for an upper room, A.V.; where they were abiding for where abode, A.V.; son of James for brother of James, A.V. The upper chamber; perhaps the same room where they had eaten the Passover with Christ; (Luk_22:12) but this is very uncertain, though affirmed by Epiphanius, and by Nicephorus, who further relates that the very house in which the upper chamber was built into the back part of the temple which the Empress Helena erected on Mount Sion. The word here is uJperwon, there it is ajnwgeon. The uJperwon (Hebrew hYl) (2Ki_4:10, 2Ki_4:11) was the room immediately under the roof; the ajnwgeon was synonymous. Where they were abiding. A slight change in the order of the words, as adopted in the text of the R.V, makes Peter and the other apostles the nominative case to the verb "went up," instead of, as in the A.V, to "abode." In regard to the list of the apostles which follows, it may be noticed first, that it is identical with that of Luk_6:14-16, except in the omission of Judas Iscariot and the order in which the apostles are named. The order in Luke seems to have followed that of natural birth and association. The brothers, Peter and Andrew, James and John, are classed together; Philip and Bartholomew, or Nathanael, go together, and so on. But in this list John follows Peter, his close companion in missionary work; (Act_3:1, etc.; Act_4:12 Act_8:14) James follows instead of preceding John; and others are classed somewhat differently, for reasons probably analogous, but which we know not. Of the other lists that in Mar_3:16-19 agrees most nearly with that before us. In all, Simon Peter stands first. The Jude of (Luk_6:16 comp. Jud_1:1) and Act_1:13 is called Thaddaeus in Mat_10:3 ("Lebbaeus whose surname was Thaddaeus," A.V) and in Mar_3:18; but no doubt the persons are the same. In all the lists Philip stands fifth. In three Bartholomew is sixth, while in the list in Acts his being named after Thomas makes him seventh. In all the lists James the son of Alphaeus is ninth, and Judas Iscariot the last, except in the Acts, where he is not named, being already dead. The underwritten columns give the four lists in one view:

Mat_10:2-5

1. Simon Peter

2. Andrew

3. James

4. John

5. Phillip

6. Bartholomew

7. Thomas

8. Matthew

9. James son of Alphaeus

10. Thaddaeus

11. Simon the Cananaean

12. Judas Iscariot

Mar_3:16-19

1. Simon Peter

2. James

3. John

4. Andrew

5. Philip

6. Bartholomew

7. Matthew

8. Thomas

9. James son of Alphaeus

10. Thaddaeus

11. Simon the Cananaean

12. Judas Iscariot

Luk_6:14-16

1. Simon Peter

2. Andrew

3. James

4. John

5. Philip

6. Bartholomew

7. Matthew

8. Thomas

9. James son of Alphaeus

10. Simon the Zealot

11. Judas, the son, or brother, of James

12. Judas Iscariot

Act_1:13

1. Simon Peter

2. John

3. James

4. Andrew

5. Philip

6. Thomas

7. Bartholomew

8. Matthew

9. James son of Alphaeus

10. Simon the Zealot

11. Jude, the son, or brother, of James

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

1:13-26 While the apostles waited for the promised gift of the Holy Spirit (1:4-5), the whole company of 120 disciples in Jerusalem engaged in earnest prayer (1:13-14) and then appointed an apostle to replace Judas Iscariot (1:15-26).

1:13 All eleven of the remaining apostles were present (cp. Matt 10:2-4; Mark 3:16-19; Luke 6:13-16). Judas Iscariot is omitted from this list on account of his betrayal and death (Acts 1:18-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 1:13. Ὑπερῷον) So the LXX. render עליה; Gregory says, “ὑπερῶα in the Scriptures were places in that part of the house which was farthest removed from the ground, set apart by the Jews for private prayer, looking towards the temple of Solomon or its site; which, on account of their consecration and suitable privacy, were used by the apostles for Christian purposes.”—Obs. ch. 3, where he describes at large ὑπερῷα.—Πέτρος, Peter) Construe this, etc., with ἀνέβησαν.[3] As to the order of the apostles, see on Mat 10:2.[4] The article is added to Peter, rather than to the rest, as he was the foremost, ch. Act 3:11, Act 4:13; Act 4:19, Act 8:14; although not always so, ch. Act 3:4. By means of these few and despised men, without any other human helps, Christ brought the world to the obedience of the faith.

[3] Not with ἦσαν καταμένοντες, as Engl. Vers. The commas should be after εἰσῆλθον, and after καταμένοντες, “when they were come in, Peter, etc., went up into an upper room, where they were abiding, or staying.”—E. and T.

[4] Thomas is in this list put above Bartholomew, below whom he is placed in Matthew, Mark, and Luke; also above Matthew, below whom he is placed in Mark and Luke. In Matthew, owing to the modesty of the Evangelist, Thomas is put before Matthew. The higher place given Thomas in Acts answers to the confirmation of his faith, Joh 20:27-28, which was subsequent to the time referred to, when the Evangelists mention him in their respective lists.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_1:13-14. Εἰσῆλθον] not: into their place of meeting, as Beza and others hold, but, in accordance with what immediately precedes: into the city. The simple style of a continued narrative.

τὸ ὑπερῶον] עֲלִיָּה, the room directly under the flat roof, used for praying and for meetings (Hieros. Sotah, f. 24. 2). See Lightfoot, p. 11 f., and Vitringa, Synag. p. 145, and concerning the word generally, which is very common with classical writers and not a compound, see Valckenaer, Schol. p. 317 f.; Lobeck, Elem. I. p. 452 f. It is here to be conceived as in a private house, whose possessor was devoted to the gospel, and not with de Dieu, Lightfoot, Hammond, Schoettgen, and Krebs, as an upper room in the temple (on account of Luk_24:53; see on that passage), because, considering the hatred of the hierarchy, the temple could neither be desired by the followers of Jesus, nor permitted to them as a place for their special closed meetings. Perhaps it was the same room as in Joh_20:19; Joh_20:26.

οὗ ἦσαν καταμ.] where, i.e. in which they were wont to reside, which was the place of their common abode. The following ὅ τε Πέτρος κ.τ.λ. is a supplementary more exact statement of the subject of ἀνέβησαν. According to Acts, it is expressly the Eleven only, who were present at the ascension. In the Gospel, Luk_24:33 comp. Luk_1:36; Luk_1:44; Luk_1:50, the disciples of Emmaus and others are not excluded; but according to Mar_16:14, comp. Act_1:15; Act_1:19-20, it is likewise only the Eleven.

As to the list of the apostles, comp. on Mat_10:2-4; Mar_3:17-18; Luk_6:14-16.

ὁ ζηλωτής] the (formerly) zealot. See on Mat_10:4.

Ἰούδας Ἰακώβου] the relationship is arbitrarily defined as: brother of the (younger) James. It is: son of (an otherwise unknown) James. See on Luk_6:15; Joh_14:22; and Huther on Jude, Introd. § 1. Already the Syriac gives the correct rendering.

ὁμοθυμαδόν] denotes no mere external being-together; but, as Luther correctly renders it: unanimously. Comp. Dem. Phil. 4:147: ὁμοθυμαδὸν ἐκ μιᾶς γνώμης. So throughout in Acts and Rom_15:6.

σὺν γυναιξί] along with women; not: cum uxoribus (as Calvin holds);[101] they are partially known from the Gospels; Mat_26:56; Mat_26:61; Luk_8:2 f., Act_24:10; Mar_15:40 f.

ΚΑῚ ΜΑΡΊᾼ] ΚΑΊ, also, singles out, after the mention in general terms, an individual belonging to the class as worthy of special remark. See Fritzsche, ad Marc. p. 11.

ἀδελφοῖς] The unbelief (Joh_7:5) of the four brothers-german of the Lord (see on Mat_12:46; Mat_13:55; Mar_6:3) was very probably overcome by His resurrection. Comp. on 1Co_15:7. Observe that here, besides the eleven apostles, two other classes are specified as assembled along with them (σὺν … καὶ σύν), namely (a), women, including the mother of Jesus; and (b) the brethren of Jesus. Among the latter, therefore, none of those eleven can be included. This in opposition to Lange, Hengstenberg, and older commentators. Comp. on Joh_7:3.

[101] See also Calovius and others, not uninterested in opposing celibacy.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 1:13 . τὸ ὑπερῷον : “the upper chamber,” R.V., as of some well-known place, but there is no positive evidence to identify it with the room of the Last Supper, although here and in Mar 14:15 , as also in Luk 22:12 , the Vulgate has cœnaculum . Amongst recent writers Hilgenfeld and Feine see in this definite mention of a room well known to the readers a reference to the author’s first book, Luk 22:11-12 . But the word used in St. Mark and in St. Luke’s Gospel is different from that in the passage before us ἀνάγαιον , but here ὑπερῷον . If we identify the former with the κατάλυμα , Luk 22:11 , it would denote rather the guest-chamber used for meals than the upper room or loft set apart for retirement or prayer, although sometimes used for supper or for assemblies ( ὑπερῷον ). Both words are found in classical Greek, but only the latter in the LXX, where it is frequent. In the N.T. it is used by St. Luke alone, and only in Acts. Holtzmann, following Lightfoot and Schöttgen, considers that an upper room in the Temple is meant, but this would be scarcely probable under the circumstances, and a meeting in a private house, Act 2:46 , Act 4:23 , Act 5:42 , is far more likely. ὅ τε Π .: in a series of nouns embraced under one category only the first may have the article, Winer-Schmiedel, pp. 154 157. In comparing this list of the Apostles with that given by the Synoptists we notice that whilst St. Peter stands at the head in the four lists, those three are placed in the first group who out of the whole band are prominent in the Acts as also in the Gospels, viz. , Peter, John, and James; all the Synoptists, however, place St. James as the elder brother before St. John. In St. Luke’s first list, as in St. Matthew’s list, the brothers Peter and Andrew stand first, followed by another pair of brothers James and John; but in Acts Andrew gives place, as we might expect, to the three Apostles who had been admitted to the closest intimacy with Jesus during His earthly life, and St. John as St. Peter’s constant companion in the Gospel narrative makes a pair with him. The list in Acts agrees with that given by St. Luke in his Gospel in two particulars (see Friedrich, ubi supra , p. 50, and so too Zeller): (1) Simon the Zealot is called not ὁ Καναναῖος , as in Matthew and Mark, but ὁ Ζηλωτής , cf. Luk 6:15 ; (2) instead of Thaddæus (or Lebbæus) we have “Judas of James,” cf. Luk 6:16 . Ἰούδας Ἰακώβου , “the son of James,” R.V. (so too above Ἰάκωβος Ἀλφαίου , “James the son of Alphæus”), placing the words “or, brother, see Jud 1:1 ,” in the margin, so too in Luk 6:16 . The rendering of the words as Jude the brother of James was probably caused by Jud 1:1 , and it is difficult to believe, as Nösgen argues (see also Winer-Schmiedel, p. 262), that in the same list and in such close proximity these two meanings “the son of” and “the brother of” should occur for the genitive, although no doubt it is possible grammatically; see Nösgen and Wendt, in loco . On the other hand, see Felten, note, p. 66. But Winer, to whom the latter refers, is by no means positive, and only expresses the opinion that ἀδελφός is perhaps to be supplied here and in Luk 6:16 if the same Apostle is referred to in Jud 1:1 . (Winer-Moulton, p. 238). But the identification with the latter is very improbable, as he was most likely the brother of James, known as “the Lord’s brother” (see Plummer on Luke , Luk 6:16 , and Salmon, Introduction to N. T. , pp. 473, 474, fifth edit.). It is also noteworthy that St. Luke uses ἀδελφός where he means “brother,” cf. Luk 3:1 ; Luk 6:14 ; Act 12:2 . Blass, Grammatik des N. G. , gives the same reference to Alciphr. , ii., 2, as Winer, Τιμοκράτης ὁ Μητροδώρου , sc . ἀδελφός , but at the same time he declines to commit himself as to the passage in Acts and Luk 6 . The list, it has been thought, is given here again by St. Luke to show the recovery of the Apostolic band from their denial and flight so St. Chrysostom remarks that Luke did well to mention the disciples, for since one had betrayed Christ and another had been unbelieving, he hereby shows that, except the first, all were preserved (so to the same effect Œcumenius, in loco ). There may also have been the desire of the author to intimate that although only the works of a few on the list would be chronicled, yet all alike were witnesses to Christ and workers for Him (Lumby).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ecclesiastical assemblies to hear the word, and to make common prayer, were first instituted and kept in private houses by the Apostles.

They went into the house, which the Church hath chosen at that time to be a receipt for the whole assembly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

went up into an upper room--perhaps the same "large upper room" where with their Lord they had celebrated the last Passover and the first Supper (Luk 22:12).

where abode--not lodged, but had for their place of rendezvous.

Peter, &c.--(See on Mat 10:2-4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. They went up into an upper room] This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Lu 24:53, it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, ου ησαν καταμενοντες, and therefore most probably a private house.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. Where they abode Some translate it, where they did abide; as though they did use to dwell there. But I am of that opinion, that they did then first of all use that hired room to dwell together in, until such time as the Holy Spirit was come upon them. Too, too ridiculous are the Papists, which go about to prove Peter his supremacy hereby, because he is reckoned up first of all the apostles. Although we do grant that he was the chiefest of the apostles, yet it doth not follow hereupon that he was the chiefest ruler of all the world. But if he be, therefore, the chief of all the apostles, because his name is first in the catalogue of the apostles’ names, I will again conclude, that the mother of Christ was inferior unto all the rest of the women, because she is [here] reckoned the last; which they will in no case admit, as indeed it were a thing too absurd. Wherefore, unless they will set their Papacy to be laughed at of all men, as hitherto they have done, they must leave off to adorn it with such foolish toys. But what is their intent? Forsooth, they will prove out of the Scriptures that there was a secondary head of the Church, inferior to Christ; whereas there is no syllable in the Scripture which is consenting unto this their foolish invention. No marvel is it, therefore, if they do snatch here and there certain places, which, although no man smite them out of their hands, they will let fall of their own accord. But omitting them, let us mark what is Luke’s purpose in this place. Because the disciples had fallen away, and filthily fled from their Master Christ, every man whither fear did drive him, (Matthew 26:56,) they did deserve, like forsakers of their masters, or run-agates, to be deprived of honor. Therefore, that we may know that by the appointment of the Lord they were gathered together again, and restored to their former degree, Luke reckoneth up all their names.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) They went up into an upper room, where abode . . .—Better, into the upper room, where they were abiding. The Greek noun has the article. The room may have been the same as that in which the Paschal Supper had been eaten (Mar_14:15). On the other hand, that room seems to have been different from that in which the disciples had lodged during the Paschal week, and to have been chosen specially for the occasion (Luk_22:8). The word used is also different in form. So far as we are able to distinguish between the two words, the room of the Paschal Supper was on the first floor, the guest-chamber, used for meals; that in which the disciples now met, on the second floor, or loft, which was used for retirement and prayer. It would seem from Luk_24:53, that they spent the greater part of each day in the Temple, and met together in the evening. The better MSS. give “prayer” only, without “supplication.” The prayer thus offered may be thought of as specially directed to the “promise of the Father.” Whether it was spoken or silent, unpremeditated or in some set form of words, like the Lord’s Prayer, we have no data to determine.

Peter, and James.—On the lists of the Twelve Apostles see Notes on Mat_10:2-4. The points to be noticed are—(1) that Andrew stands last in the group of the first four, divided from his brother, thus agreeing with the list in St. Mark (Mar_3:17); (2) that Philip is in like manner divided from Bartholomew, and Thomas from Matthew; (3) that Zelotes appears here, as in Luk_6:15, instead of the Cananæan.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. And when they were come in] i.e. into the city, from the open country where the Ascension had taken place.

they went up into an [the] upper room] Probably the upper room which has been mentioned before (Mar_14:15; Luk_22:12) as used by our Lord and His disciples for the passover feast. The Greek word in the Gospels is not the same as here, but in both cases it is evident that it was some room which could be spared by the occupiers and which was let or lent to the Galilæan band and their followers. The next words indicate die temporary occupancy, and would be better rendered where they were abiding, namely Peter, &c. The eleven were the tenants of the upper room, to which the other disciples resorted for conference and communion.

Peter, &c.] The names of the Apostles are again given, though they had been recorded for Theophilus in “the former treatise” (Luk_6:14-16), perhaps because it seemed fitting that the names of those who are now to be the leaders of the new teaching should be recited at the outset, that each one may be known to have taken his share in the labour, though it will not fall within the plan of the writer to give a notice of their several works; and secondly, as all the twelve had fled before the Crucifixion, this enumeration of them as again at their post, may shew that there had been in all of them, except Judas, only weakness of the flesh, and not unwillingness of the spirit.

It may be noticed that, whereas in the list of Apostles given in St Luke’s Gospel the name of Andrew stands second in the first group of four and next after Peter, in this repeated list Andrew is placed fourth. The history gives no reason for this change, but we see in the Gospels, when important events occurred in Christ’s ministry, such as the raising of the daughter of Jaïrus, the Transfiguration, and the Agony in Gethsemane, that the three disciples chosen to be present with Jesus are Peter, James and John, but not Andrew. Whatever may have been the reason for such an omission, the fact may in some degree explain the altered position of Andrew’s name in the list of the twelve. It appears no more in Holy Writ.

The order of the next group of four differs from their arrangement in the Gospel, but as none of them are mentioned after this verse there is nothing to explain the variation in order. In the next group the A. V. is inconsistent in rendering James the son of Alphæus, and afterwards a like construction by Judas the brother of James. It is more common to find this dependent genitive in descriptions of a son, though the relationship of brother to brother is found so indicated. Judas is called the brother of James here because it is assumed that he is the same person as the author of the Epistle of St Jude, who (Judges 1) calls himself brother of James. But as it is not certain that the writer of that Epistle was one of the twelve, it is better to render the two identical constructions standing so close together in the same way, and so to read Judas the son of James. James in that case would be the name of some otherwise unknown person, but it was a very common name among the Jews.

Simon Zelotes] called Simon the Canaanite (Mat_10:4; Mar_3:18). The last-named title is a corruption of an Aramaic word of like meaning with the Greek Zelotes, and signifying Zealot, a name applied in our Lord’s time to those Jews who were most strict in their observance of the Mosaic ritual. Of this Simon we have no further mention in Scripture history.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

"Into it", as the Arabic version reads; that is, into the city of Jerusalem, and into some house in that city; but what house it was is needless to inquire, since it cannot be known. Some think it was the house of John the Evangelist, whither he had taken Mary the mother of our Lord, Joh 19:27 which is not improbable: others, that it was the house of Mary, the mother of John Mark, where the disciples met for prayer when Peter was put into prison, Act 12:12 others, that it was the house of Simon the leper; but his house was not at Jerusalem, but in Bethany, Mat 26:6. Some have thought it was the house of Nicodemus, or of Joseph of Arimathea; but after all it seems most likely, that it was not any private house, but the temple into which the disciples immediately went, and where they continued; see Luk 24:52 and Act 2:46.

they went up into an upper room; which, if in a private house, they might choose for retirement and secrecy; and might be the same in which they had eaten the passover; and so a Syriac scholiast, in manuscript, on the place, says it was the same. It was usual to meet in upper rooms for devotion and religious conversation; see Gill on Mar 2:4 though this upper room might be one of the chambers in the temple; for not only from the scriptural account of the temple, there were chambers round about it, and upper chambers; see Kg1 6:5 and one of these is called the chamber of Gemariah, in which Baruch read the prophecies of Jeremiah, Jer 36:10 but also from the Jewish writings, in which frequent mention is made of the chamber Palhedrin, where the high priest was brought seven days before the day of atonement (c); and the chamber of the counsellors (d); and the chamber Gazith, where the sanhedrim sat; and the chamber of the house of Abtines (e); and the chamber of wood; and the chamber of the lepers; and the chamber of the house of oil (f); and the chamber of salt; and the chamber of Parvah; and the chamber of them that wash, besides others (g). And into a chamber, or upper room in the temple they might be let by Joses Barnabas, a Levite, one of their own company, Act 4:36 who might have the care of it, for they are said to be continually in the temple, Luk 24:53.

Where abode both Peter, and James, and John. The Vulgate Latin, Syriac, and Ethiopic versions read, "Peter, and John, and James"; and so the Alexandrian copy. These were the three favourite disciples of Christ, and are often mentioned together, as here first,

and Andrew, Philip, and Thomas, Bartholomew, and Matthew. The Syriac and Ethiopic versions put Matthew before Bartholomew,

James the son of Alphaeus, and Simon Zelotes, and Judas, the brother of James; all the Oriental versions read, "Judas the son of James": of the names of the apostles; see Gill on Mat 10:2, Mat 10:3, Mat 10:4. They are all here mentioned but Judas the betrayer, who was dead, to show, that though one had disbelieved the resurrection of Christ, another had denied him, and all of them had forsook him, and fled; yet they were got together again, and were firm and steadfast in the faith of Christ, waiting for the pouring forth of the Spirit,

(c) Misn. Yoma, c. 1. sect. 1. (d) T. Bab. Yoma, fol. 8. 2. (e) Ib. fol. 19. 1. (f) Misn. Middot, c. 2. sect. 5. (g) Ib. c. 5. sect. 2, 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.

Ver. 13. They went into an upper room] {a} As most remote from company, and so fittest for God’s service. In Madrid it is a custom, that except some composition be made, all the upper rooms of their dwellings belong to the king. (Heyl. Geog.) Let the spirits of our minds be reserved for God.

{a} υπερωον superior pars domus Spartanorum lingua. Eustath.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Were come in - To Jerusalem.

They went up into an upper room - The word ὑπερῷον huperoōn, here translated “upper room,” occurs only four times in the New Testament: Act 9:37, “She (Dorcas) was sick and died; whom when they had washed, they laid her in an upper chamber” (see also Act 9:39); Act 20:8, “And there were many lights in the upper chamber where they were gathered together.” The room so designated was an upper chamber used for devotion, or as a place where to lay the dead before burial, or occasionally for conversation, etc. Here it evidently means the place where they were assembled for devotion. Luk 24:53 says they were continually “in the temple” praising and blessing God; and some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that, and it is not very probable. Such a room as that here referred to was a part of every house, especially in Jerusalem; and the disciples probably selected one where they might be together, and yet so retired that they might be safe from the Jews. The expression used in Luk 24:53, “They were continually - διαπαντός diapantos - in the temple,” signifies no more than that this was a frequent or customary resort; they were always in the temple at the usual seasons of devotion, or they were in the constant habit of resorting thither. “Even DeWette allows that there is no discrepancy.”

Where abode - Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit.

Peter ... - All the apostles were there which Jesus had at first chosen except Judas, Luk 6:13-16.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Into an upper room, to be more retired in prayer. There they were persevering with one mind in prayer. These few words denote to us three dispositions to receive the Holy Ghost. 1. Prayer. 2. Perseverance in it. 3. To be of one mind, perfectly united in charity, and the love of one another. (Witham) --- This is the last mention that is made in Scripture of the blessed Virgin Mary. She lived the rest of her time with the Christians (as here she is particularly named and noted amongst them) and especially with St. John, the apostle, to whom our Lord recommended her. (St. John xix 26. 27.) She undoubtedly communicated to the evangelists many circumstances relative to the actions, words, and mysteries of her divine Son.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And when they were come in, to the city, and to the house,

they went up into an upper room; the same probably where they had kept the passover, and partook of the Lord’s supper; howsoever, for its largeness capable to receive so many.

Peter, as elder, and first called to the apostleship, is generally first named; and here especially his name is put first, and their names are repeated, to show, that though they fell in forsaking of Christ, they did rise again in professing of him; and that, notwithstanding their apostasy, they were continued after their recovery in their former office and dignity.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Come in—To the city.

Upper room. Probably the same as the room of the Pentecost. Not, as some have supposed, in the temple, for the Jewish authorities would not have permitted so bold proceedings on the part of the disciples of the lately crucified Jesus. (See note, Act_2:1.)

It accords with ecclesiastical tradition, and seems in itself probable, that it was the same room where the Passover was celebrated, where Matthias was elected, where the Pentecostal effusion was bestowed, where the seven deacons were appointed, and where the first council of Jerusalem was held.

Abode—Rather, were abiding. That is, were customarily staying there as their special place of prayer. This no way contradicts Luk_24:53, which simply asserts that they also constantly frequented the temple.

On the catalogue of apostles which follows, compare Mat_10:2-4 and Luk_6:13-16.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They went up into the upper room - The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the house, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Matt. x, 2; Mark iii, 14; Luke vi, 13.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Zelotes

The Zealot.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13. " And when they were come in, they went up into an upper room, where were abiding Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alpheus, and Simon Zelotes, and Judas brother of James. " This enumeration of the apostles very appropriately finds place here, showing that all of those to whom the commission was given were at their post, ready to begin work, and waiting for the promised power from on high.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. Went into an upper room. A guest chamber on the second floor. Where abode. All the apostles are named except Judas Iscariot, who had fallen away and was now dead.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. εἰσῆλθον, they were come in, i.e. entered into Jerusalem, coming from the open country where the Ascension had taken place.

εἰς τὸ ὑπερῷον, into the upper room. The occurrence of the article is probably because the room was the same which had been used before for the Last Supper (Mar 14:15; Luk 22:12). The noun is not the same here as in those passages, but it seems most probable that the disciples, strangers in Jerusalem, when they had shortly before found one such room which could be obtained, would hardly seek after another. The passover chamber moreover would be hallowed to them by what happened at the Last Supper. In the next clause καταμένοντες seems to imply that the Twelve had taken possession of the room while awaiting the fulfilment of the promise which Jesus had made to them.

The names of the Eleven are probably here recited again, though they had been given to Theophilus in the Gospel, that it might be on record, that though all of them at the arrest and trial forsook their Master, this was done by all but Judas only through fleshly weakness not through defection of heart. It may also be that their names are here given at the outset of the Acts, that it may be intimated thus, that though the separate works of each man will not be chronicled in these fragmentary ‘Acts of Apostles,’ yet all alike took their part in the labour which their Master had appointed for them.

Ἰάκωβος Ἀλφαίου … Ἰούδας Ἰακώβου. The A.V. renders these two identical constructions in different ways, making James the son of Alphæus, but Judas the brother of James. There is authority to be found for both renderings, though many more instances occur where the ellipse is the word son, than where it is brother. Judas is made to be the brother of James here, because in Jud 1:1 that Judas calls himself brother of James. But we cannot be sure that they were the same person, and in the list of the Twelve it is hardly conceivable that two different words were meant to be supplied with names which stand in close juxtaposition. It is better therefore to render Judas the son of James, for which insertion we have more abundant authority.

Σίμων ὑ Ζηλωτής. Ζηλωτής is a Greek rendering of the Hebrew word which is represented by Κανανίτης (Mat 10:4; Mar 3:18). That word signifies one who is very zealous for his opinions or his party, and was applied in our Lord’s time to those Jews who were specially strict in their observance of the Mosaic ritual.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. εἰσῆλθ.] ‘into the city;’ see reff.

τὸ ὑπερῷ.] The idea that this was a chamber in the Temple has originated in low literal-harmonistic views, Luke having stated (Luk 24:53) that they were διὰ παντὸς ἐν τῷ ἱερῷ. As if such an expression could be literally understood, or taken to mean more than that they were there at all appointed times (see ch. 3:1). It is in the highest degree improbable that the disciples would be found assembled in any public place at this time. The upper chamber was perhaps that in which the last Supper had been taken; probably that in which they had been since then assembled (Joh 20:19, Joh 20:26), but certainly one in a private house. Lightf. shews that it was the practice of the Jews to retire into a large chamber under the flat roof for purposes of deliberation or prayer. See Neander, Pfl. u. Leit., p. 13, note. Epiphanius, de ponderibus, c. 14 (vol. iii. p. 170), relates that when Hadrian came to Jerusalem, εὗρε τὴν πόλιν πᾶσαν ἠδαφισμένην καὶ τὸ ἱερὸν τοῦ θεοῦ καταπεπατημένον, παρεκτὸς ὀλίγων οἰκημάτων καὶ τῆς τοῦ οεοῦ ἐκκλησίας μικρᾶς οὔσης, ἔνθα ὑποστρέψαντες οἱ μαθηταί, ὅτε ὁ σωτὴρ ἀνελήφθη ἀπὸ τοῦ Ἐλαιῶνος, ἀνέβησαν εἰς τὸ ὑπερῷον. ἐκεῖ γὰρ ᾠκοδόμητο, τουτέστιν ἐν τῷ μέρει Σιών· ἥτις ἀπὸ τῆς ἐρημώσεως περιελήφθη, … ἕως χρόνου Μαξίμου τοῦ ἐπισκόπου καὶ Κωνσταιτίνου τοῦ βασιλέως, ὡς σκηνὴ ἐν ἀμπελῶνι, κατὰ τὸ γεγραμμένον. And Nicephorus viii. 30 (see Wordsw.) says that the Empress Helena enclosed in her larger church the chamber where took place ἡ τοῦ ἁγίου πνεύματος καθοδος ἐν τῷ ὑπερῴῳ.

οὗ ἦσαν κατ.] not to be taken as in E. V. ‘where abode both Peter,’ &c.; which gives the idea that Peter, &c. were already in the chamber, and the rest joined them there:—but, on entering the city, they went up into the upper chamber, where they (usually) sojourned (not ‘dwelt:’ they did not all dwell in one house; see Joh 19:27, note), namely, Peter, &c. On the catalogue of the Apostles, see Mat 10:2, note.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

An upper room [το υπερωον] . With the article, denoting some well - known place of resort. It was the name given to the room directly under the flat roof. Such rooms were often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (Act 20:8), and the body of Dorcas was laid (Act 9:37). Used by Luke only. Abode [ησαν καταμενοντες] . The participle and finite verb, denoting continuance or habitual residence. Hence more correctly, as Rev., "where they were abiding."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.