Acts 2:42

An Exegetical Analysis of Acts 2:42: The Nature of Early Christian Practices and Textual Variants

This exegetical study of An Exegetical Analysis of Acts 2:42: The Nature of Early Christian Practices and Textual Variants is based on a b-greek discussion from Monday, April 24, 2000. Initially, questions arose regarding the interpretation of Acts 2:42, specifically concerning the scope of “of the apostles” (τῶν ἀποστόλων), the precise function of the definite articles preceding the listed activities, and the syntactical implications of a potentially missing conjunction before “the breaking of bread” (τῇ κλάσει τοῦ ἄρτου).

The central exegetical challenge in Acts 2:42 lies in determining the precise number and interrelationship of the early Christian practices mentioned. This involves a close analysis of the syntactical structure, particularly the presence or absence of the conjunction καὶ (kai, ‘and’) before τῇ κλάσει τοῦ ἄρτου, and the interpretive possibilities for the dative case of the listed nouns. Scholars debate whether Luke describes four distinct activities or three, with “the breaking of the bread” potentially clarifying or modifying “the fellowship” (τῇ κοινωνίᾳ).

HSAN DE PROSKARTEROUNTES THi DIDAXHi TWN APOSTOLWN KAI THi KOINWNIA, [KAI?] THi KLASEI TOU ARTOU KAI TAIS PROSEUXAIS.

Key differences with SBLGNT (2010):

• SBLGNT (2010) omits the conjunction καὶ (kai) before τῇ κλάσει τοῦ ἄρτου (tēi klasei tou artou), consistent with most critical editions (e.g., NA28, UBS5). The bracketed [KAI?] in the Nestle 1904 text above reflects the variant reading found in some manuscripts, particularly the Byzantine text tradition.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The most significant textual variant in Acts 2:42 concerns the presence or absence of καὶ (kai) before τῇ κλάσει τοῦ ἄρτου. Critical editions like NA28, UBS5, and SBLGNT adopt the reading without καὶ, based on strong manuscript support from major uncials such as א (Sinaiticus, though corrected to include καὶ in some hands), B (Vaticanus), A (Alexandrinus), C (Ephraemi Rescriptus), D (Bezae), P45, and P74, among others. The omission is generally considered the more original reading, as scribes were more likely to add a conjunction for clarity in a list than to remove one. Conversely, the Textus Receptus and the Byzantine text tradition include καὶ. The absence of καὶ introduces a syntactical ambiguity that drives much of the exegetical discussion. Early versions, such as the Latin Vulgate (“et communicatione fractionis panis”), Syriac Peshitta, and Coptic (Sahidic and Bohairic), often interpret the phrase without καὶ as a genitival or appositional relationship, linking “fellowship” directly with “the breaking of bread.” This interpretation supports the idea that the two concepts are not entirely separate.

Lexical Notes:

• πρόσκαρτεροῦντες (proskarterountes): This present active participle from προσκαρτερέω signifies devotion and steadfastness. BDAG defines it as “to continue in an activity with intense effort, devote oneself to, persist in, be faithful to.” In this context, it emphasizes the consistent and unwavering commitment of the early believers to these practices.
• διδαχῇ (didachē): The dative singular noun refers to “that which is taught, teaching, instruction, doctrine” (BDAG). Coupled with the genitive plural τῶν ἀποστόλων (tōn apostolōn), it specifically denotes “the teaching of the apostles,” highlighting their authoritative instruction as a foundational element of early Christian life.
• κοινωνία (koinōnia): This dative singular term holds a rich semantic range. BDAG lists meanings such as “the state of sharing, fellowship, communion, association,” and “participation in something.” KITTEL emphasizes its comprehensive nature, extending beyond mere relational fellowship to active participation and sharing of common goods and experiences within the community, deeply connected to a communal lifestyle. In the discussion, its potential link to “love-feasts” (agapē meals) is explored, suggesting a material as well as spiritual dimension.
• κλάσει τοῦ ἄρτου (klasei tou artou): This dative singular phrase means “the breaking of the bread.” κλάσις (klasis) denotes “a breaking,” and ἄρτος (artos) is “bread.” This phrase functions as a technical term for the communal meal of early Christians, often interpreted as encompassing both the Eucharist (Lord’s Supper) and general fellowship meals (BDAG). Its significance is tied to community, remembrance of Christ, and shared sustenance.
• προσευχαῖς (proseuchais): The dative plural of προσευχή (proseuchē) refers to “the act of offering prayer, prayer” (BDAG). The plural form indicates multiple instances or various forms of prayer, encompassing both corporate worship and individual devotion.
• Definite Articles: The consistent use of the definite article (τῇ, τῶν, ταῖς) before each substantive item or pair serves to particularize them. This indicates that these were specific, well-known, and established practices within the early Christian community, rather than generic or undefined activities.

Translation Variants and Grammatical & Rhetorical Analysis

The grammatical and rhetorical analysis of Acts 2:42 centers on whether Luke intended to list three or four distinct elements of early Christian devotion, a debate heavily influenced by the textual variant concerning καὶ before τῇ κλάσει τοῦ ἄρτου.

Four Items (Parallel Series): One interpretation posits that the verse describes four distinct, yet related, practices. This view is strengthened if καὶ is understood to be present (as in the Byzantine textual tradition) or if its omission is interpreted as an instance of asyndeton within a list, thereby maintaining a parallelism where each dative noun serves as an object of πρόσκαρτεροῦντες. The repeated use of the definite article before each item (τῇ διδαχῇ, τῇ κοινωνίᾳ, τῇ κλάσει, ταῖς προσευχαῖς) supports their status as distinct, emphasized entities. Some scholars suggest a rhetorical structure of “pairs of pairs,” where “the teaching of the apostles and the fellowship” forms one unit, and “the breaking of the bread and the prayers” forms another, linked by the final καὶ.

Three Items (Appositional/Dependent Relationship): When the critical text’s omission of καὶ before τῇ κλάσει τοῦ ἄρτου is maintained, alternative grammatical relationships become plausible. A significant argument, supported by early versions like the Vulgate, suggests that τῇ κλάσει τοῦ ἄρτου functions appositionally or dependently, modifying or specifying τῇ κοινωνίᾳ. This could be understood as “fellowship, namely/which is the breaking of bread,” or “fellowship in the breaking of bread,” or even “fellowship by means of the breaking of bread” (dative of means). This interpretation views “the breaking of bread” not as a separate activity but as the primary manifestation or context of “the fellowship,” reducing the list to three core elements: the apostles’ teaching, the communal breaking of bread (as fellowship), and prayers. The broader context of Acts 2:44-47, which immediately details the early community’s communal life and sharing of resources, lends strong support to an integrated, holistic understanding of κοινωνία and the communal meal.

The scope of τῶν ἀποστόλων is generally understood to modify only τῇ διδαχῇ due to the grammatical proximity and the distinct articles preceding subsequent nouns. However, the practices themselves are inherently apostolic in their origin and nature, even if not explicitly modified by the genitive phrase. The consistent use of the definite article before each dative noun also highlights the specific and recognized nature of these practices within the nascent Christian community.

Conclusions and Translation Suggestions

The textual evidence strongly favors the omission of καὶ before τῇ κλάσει τοῦ ἄρτου, leading to a grammatical ambiguity that has shaped interpretive debates. While a four-item list remains a possibility through asyndeton or a “pairs of pairs” rhetorical structure, the weight of early textual versions (e.g., Vulgate) and the contextual emphasis on κοινωνία as a holistic communal experience (as detailed in Acts 2:44-47) favor an interpretation where “the breaking of bread” is intimately linked with “the fellowship.” This suggests either an appositional relationship or that the breaking of bread is the primary medium through which fellowship was expressed. Therefore, a three-item structure, with the second item being “fellowship (in) the breaking of bread,” appears more exegetically robust, reflecting the integrated nature of early Christian communal life.

Here are three possible translations, reflecting different exegetical conclusions:

1. They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of the bread, and to the prayers.

   This translation maintains four distinct items, interpreting the lack of καὶ before “the breaking of bread” as an instance of asyndeton in a series, or as part of a ‘pairs of pairs’ construction where the omission creates a natural grouping.

2. They devoted themselves to the apostles’ teaching, to the fellowship, which was the breaking of the bread, and to the prayers.

   This translation favors an appositional relationship, viewing “the breaking of the bread” as explicitly defining or characterizing “the fellowship,” thereby presenting three primary categories of devotion. This aligns with interpretations found in some early textual traditions.

3. They devoted themselves to the apostles’ teaching, to the fellowship experienced through the breaking of the bread, and to the prayers.

   This option interprets “the breaking of the bread” as the means or primary context through which “the fellowship” was actualized. This also yields three overarching areas of commitment, emphasizing the participatory and communal nature of κοινωνία within the context of the shared meal.