Act 1-5 | RWP | e4.org | The Title is simply Acts ( Πραξεις ) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles ( Πραξεις αποστολων ) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles ( Πραξεις των αγιων αποστολων ) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, " The Acts of the Apostles ," may be accepted as probably correct. The former treatise ( τον μεν πρωτον ). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος where only two are compared is seen between the Baptist and Jesus ( ), John and Peter ( ). The idiom is common in the papyri (Robertson, Grammar , pp. 662, 669). The use of μεν σολιταριυμ here, as Hackett notes, is common in Acts. It is by no means true that μεν requires a following δε by contrast. The word is merely a weakened form of μην =surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of λογος (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato ( Phaedo , p. 61 B) makes a contrast between μυθος and λογος . I made ( εποιησαμην ). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω . O Theophilus ( Ο Θεοφιλε ). The interjection Ο here as is common, though not in . But the adjective κρατιστε (most excellent) is wanting here. See remarks on Theophilus on . Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began ( ων ηρξατο Ιησους ). The relative is attracted from the accusative α to the genitive ων because of the antecedent παντων (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" ( ποιειν τε κα διδασκειν ). Note present infinitives, linear action, still going on, and the use of τε--κα binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up" (Bernard, Progress of Doctrine in the N.T. ).

‏ Acts 1

The Title is simply Acts ( Πραξεις ) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles ( Πραξεις αποστολων ) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles ( Πραξεις των αγιων αποστολων ) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, "The Acts of the Apostles," may be accepted as probably correct.

The former treatise ( τον μεν πρωτον ). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος where only two are compared is seen between the Baptist and Jesus (Joh 1:15), John and Peter (Joh 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ here, as Hackett notes, is common in Acts. It is by no means true that μεν requires a following δε by contrast. The word is merely a weakened form of μην =surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of λογος (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυθος and λογος.

I made ( εποιησαμην ). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω.

O Theophilus ( Ο Θεοφιλε ). The interjection Ο here as is common, though not in Lu 1:3. But the adjective κρατιστε (most excellent) is wanting here. See remarks on Theophilus on Lu 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus.

Which Jesus began ( ων ηρξατο Ιησους ). The relative is attracted from the accusative α to the genitive ων because of the antecedent παντων (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" ( ποιειν τε κα διδασκειν ). Note present infinitives, linear action, still going on, and the use of τε--κα binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up" (Bernard, Progress of Doctrine in the N.T.).

Until the day in which ( αχρ ης ημερας ). Incorporation of the antecedent into the relative clause and the change of case η (locative) to ης (genitive).

Was received up ( ανελημπθη ). First aorist passive indicative of αναλαμβανω. Common verb to lift anything up (Ac 10:16) or person as Paul (Ac 20:13). Several times of the Ascension of Jesus to heaven (Mr 16:19; Ac 1:2, 11, 22; 1Ti 3:16) with or without "into heaven" ( εις τον ουρανον ). This same verb is used of Elijah's translation to heaven in the LXX (2Ki 2:11). The same idea, though not this word, is in Lu 24:51. See Lu 9:51 for αναλημψις of the Ascension.

Had given commandment ( εντειλαμενος ). First aorist middle participle of εντελλω (from εν and τελλω, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (Joh 20:21-23; Mt 28:16-20; Mr 16:15-18; 1Co 15:6; Lu 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above.

Through the Holy Spirit ( δια πνευματος αγιου ). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Lu 6:13) and to these special commands before the Ascension.

Whom he had chosen ( ους εξελεξατο ). Aorist middle indicative, not past perfect. The same verb ( εκλεξαμενος ) was used by Luke in describing the choice of the twelve by Jesus (Lu 6:13). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

To whom also ( οις κα ). He chose them and then also manifested himself to these very same men that they might have personal witness to give.

Shewed himself alive ( παρεστησεν εαυτον ζωντα ). To the disciples the first Sunday evening (Mr 16:14; Lu 24:36-43; Joh 20:19-25), the second Sunday evening (Joh 20:26-29), at the Sea of Tiberias (Joh 21:1-23), on the mountain in Galilee (Mt 28:16-20; Mr 16:15-18; 1Co 15:6), to the disciples in Jerusalem and Olivet (Lu 24:44-53; Mr 16-19f.; Ac 1:1-11). Luke uses this verb παριστημ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mr 16:14; Lu 24:41; Joh 20:24f.; Mt 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Ac 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith.

After his passion ( μετα το παθειν αυτον ). Neat Greek idiom, μετα with the articular infinitive (second aorist active of πασχω ) and the accusative of general reference, "after the suffering as to him." For παθειν used absolutely of Christ's suffering see also Ac 17:3; 26:23.

By many proofs ( εν πολλοις τεκμηριοις ). Literally, "in many proofs." Τεκμηριον is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koine (papyri, etc.). The verb τεκμαιρω, to prove by sure signs, is from τεκμαρ, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον (proof) and σημειον (sign) as does Galen the medical writer.

Appearing ( οπτανομενος ). Present middle participle from late verb οπτανω, late Koine verb from root οπτω seen in οψομαι, ωφθην. In LXX, papyri of second century B.C. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For οπτασια for vision see Ac 26:19; Lu 1:22; 24:23.

By the space of forty days ( δι' ημερων τεσσερακοντα ). At intervals ( δια, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Ex 24:18) and Jesus fasted forty days (Mt 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn.

The things concerning the Kingdom of God ( τα περ της βασιλειας του θεου ). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel ( ευαγγελιον ) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" ( τα περ ). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Ac 1:6) were slow to comprehend the spiritual nature of the reign of God.

Being assembled together with them ( συναλιζομενος ). Present passive participle from συναλιζω, an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω, from αλης, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from συν and αλς (salt). Salt was the mark of hospitality. There is the verb αλισθητε εν αυτω used by Ignatius Ad Magnes. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Lu 24:41-43; Mr 16:14).

To wait for the promise of the Father ( περιμενειν την επαγγελιαν του πατρος ). Note present active infinitive, to keep on waiting for (around, περ ). In the Great Commission on the mountain in Galilee this item was not given (Mt 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive).

Which ye heard from me ( ην ηκουσατε μου ). Change from indirect discourse (command), infinitives χωριζεσθα and περιμενειν after παρηγγειλεν to direct discourse without any εφη (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of μου (from me). Luke continues in verse 5 with the direct discourse giving the words of Jesus.

Baptized with water ( εβαπτισεν υδατ )

and with the Holy Ghost ( εν πνευματ βαπτισθησεσθε αγιω ). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Mt 3:11) to which Jesus apparently refers use εν (in) both with water and Spirit. There is a so-called instrumental use of εν where we in English have to say "with" (Re 13:10 εν μαχαιρη, like μαχαιρη, Ac 12:2). That is to say εν with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar, pp. 589f.). But the instrumental case is more common without εν (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in Joh 21:8 we have τω πλοιαριω (locative without εν ). They came

in (locative case without εν ) the boat. So in Joh 1:31 εν υδατ βαπτιζων baptizing in water. No distinction therefore can be insisted on here between the construction υδατ and εν πνευματ (both being in the locative case, one without, one with εν ). Note unusual position of the verb βαπτισθησεσθε (future passive indicative) between πνευματ and αγιω. This baptism of the Holy Spirit was predicted by John (Mt 3:11) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5.

Not many days hence ( ου μετα πολλας ταυτας ημερας ). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Lu 7:6; 15:13; Ac 17:27; 19:11; 20:12; 21:39; 28:14; 28:2). The predicate use of ταυτας (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Lu 24:21; Ac 24:21), as elsewhere (Joh 4:18; 2Pe 3:1). In Lu 2:12 the copula is easily supplied as it exists in Lu 1:36; 2:2.

They therefore ( ο μεν ουν ). Demonstrative use of ο with μεν ουν without any corresponding δε just as in 1:1 μεν occurs alone. The combination μεν ουν is common in Acts (27 times). Cf. Lu 3:18. The ουν is resumptive and refers to the introductory verses (1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins.

Asked ( ηρωτων ). Imperfect active, repeatedly asked before Jesus answered.

Lord ( κυριε ). Here not in the sense of "sir" (Mt 21:30), but to Jesus as Lord and Master as often in Acts (19:5, 10, etc.) and in prayer to Jesus (7:59).

Dost thou restore ( ε αποκαθιστανεις ). The use of ε in an indirect question is common. We have already seen its use in direct questions (Mt 12:10; Lu 13:23 which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also Ac 7:1; 19:2; 21:37; 22:25. The form of the verb αποκαθιστανω is late (also αποκαθισταω ) omega form for the old and common αποκαθιστημ, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (Joh 14-16) and the power of the Holy Spirit (Ac 1:4f.).

Times or seasons ( χρονους η καιρους ). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See Ac 17:26 for καιρους in the same sense as χρονους for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting.

Hath set ( εθετο ). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" ( ιδια ) "authority" ( εξουσια ).

Power ( δυναμιν ). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" ( δυναμιν ), to enable them (from δυναμα, to be able), to grapple with the spread of the gospel in the world.

When the Holy Ghost is come upon you ( επελθοντος του αγιου πνευματος εφ' υμας ). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" ( λημψεσθε ). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5.

My witnesses ( μου μαρτυρες ). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word μαρτυρες. In Lu 24:48 Jesus calls the disciples "witnesses to these things" ( μαρτυρες τουτων, objective genitive). In Ac 1:22 an apostle has to be a "witness to the Resurrection" of Christ and in 10:39 to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" ( εως εσχατου της γης ). Once they had been commanded to avoid Samaria (Mt 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Mt 28:19; Mr 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου ) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

As they were looking ( βλεποντων αυτων ). Genitive absolute. The present participle accents the fact that they were looking directly at Jesus.

He was taken up (eprth). First aorist passive indicative of επαιρω, old and common verb meaning to lift up. In Lu 24:51 we have "he was borne up" ( ανεφερετο ) and in Ac 1:2, 1:11; 1Ti 3:6 "was received up" ( ανελημπθη ).

Received ( υπελαβεν ). Second aorist active indicative of υπολαμβανω, literally here "took under him." He seemed to be supported by the cloud. "In glory" Paul adds in 1Ti 3:16.

Out of their sight ( απο των οφθαλμων αυτων ). From their eyes ( απο with ablative case).

Were looking steadfastly ( ατενιζοντες ησαν ). Periphrastic imperfect active of ατενιζω, a late intensive verb (intensive α and τεινω, to stretch). Common in Acts and also in Lu 4:20; 22:56 as well as Ac 10:4, which see.

As he went ( πορευομενου αυτου ). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away.

Stood by them ( παρειστηκεισαν αυτοις ). Past perfect active indicative of παριστημ and intransitive (note in B instead of ε for augment, mere itacism).

Who also ( ο κα ). Common use of κα pleonastic to show that the two events were parallel. This is the simplest way from Homer on to narrate two parallel events.

Why? ( τ ). Jesus had told them of his coming Ascension (Joh 6:62; 20:17) so that they should have been prepared.

This Jesus ( ουτος ο Ιησους ). Qui vobis fuit eritque semper Jesus, id est, Salvator (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling).

So in like manner ( ουτως ον τροπον ). Same idea twice. "So in which manner" (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition.

Olivet ( Ελαιωνος ). Genitive singular. Vulgate Olivetum. Made like αμπελων. Here only in the N.T., usually το ορος των Ελαιων (the Mount of Olives), though some MSS. have Olivet in Lu 19:29; 21:37. Josephus (Ant. VII. 9, 2) has it also and the papyri (Deissmann, Light from the Ancient East, p. 170).

A sabbath day's journey off ( Σαββατου εχων οδον ). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50) states that Jesus led them "over against" ( εως προς ) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" ( ο εστιν εγγυς Ιερουσαλημ ), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See Ex 16:29; Nu 35:5; Jos 3:4. But it does not contradict what he says in Lu 24:50, where he does not say that Jesus led them all the way to Bethany.

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.

Brethren ( αδελφων ). Codex Bezae has "disciples."

Multitude of persons ( οχλος ονοματων ). Literally, multitude of names. This Hebraistic use of ονομα =person occurs in the LXX (Nu 1:2; 18:20; 3:40, 43; 26:53) and in Re 3:4; 11:13.

Together ( επ το αυτο ). The word "gathered" is not in the Greek here, but it does occur in Mt 22:34 and that is undoubtedly the idea in Lu 17:35 as in Ac 2:1, 44, 47; 1Co 11:20; 14:23. So also here. They were in the same place ( το αυτο ).

About a hundred and twenty ( ως εκατον εικοσ ). A crowd for "the upper room." No special significance in the number 120, just the number there.

Brethren ( ανδρες αδελφο ). Literally, men, brethren or brother men. More dignified and respectful than just "brethren." Demosthenes sometimes said Ανδρες Αθηναιο. Cf. our "gentlemen and fellow-citizens." Women are included in this address though ανδρες refers only to men.

It was needful ( εδε ). Imperfect tense of the impersonal δε with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in verse 20 (Ps 69:25; 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Lu 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2Pe 1:21. His description of Judas as "guide" ( οδηγου ) to those who seized ( συλλαβουσιν ) Jesus is that of the base traitor that he was. This very verb occurs in Lu 22:54 of the arrest of Jesus.

Was numbered ( κατηριθμενος ην ). Periphrastic past perfect passive indicative of καταριθμεω, old verb, but here only in the N.T. (perfective use of κατα ).

Received his portion ( ελαχεν τον κληρον ). Second aorist active indicative of λαγχανω, old verb, to obtain by lot as in Lu 1:9; Joh 19:24, especially by divine appointment as here and 2Pe 2:1. Κληρος also means lot, an object used in casting lots (Ac 1:26), or what is obtained by lot as here and 8:21, of eternal salvation (Ac 26:18; Col 1:12), of persons chosen by divine appointment (1Pe 5:3). From this latter usage the Latin cleros, clericus, our clergy, one chosen by divine lot. So Peter says that Judas "obtained by lot the lot of this ministry" ( διακονιας ) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity.

Now this man ( Hουτος μεν ουν ). Note μεν ουν again without a corresponding δε as in 1:6. Verses 18, 19 are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20 Peter resumes and quotes the scripture to which he referred in verse 16.

Obtained ( εκτησατο ). First aorist middle indicative of κταομα, to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to Mt 26:14-16; 27:3-8 which see.

Falling headlong ( πρηνης γενομενος ). Attic form usually πρανης. The word means, not "headlong," but "flat on the face" as opposed to υπτιος on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Mt 27:5) and, the rope breaking, fell flat on his face and

burst asunder in the midst ( ελακησεν μεσος ). First aorist active indicative of λασκω old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. Μεσος is predicate nominative referring to Judas.

Gushed out ( εξεχυθη ). First aorist passive indicative of εκχεω, to pour out.

Language ( διαλεκτω ). Not a dialect of the Greek, but a different language, the Aramaic. So also in 2:6; 21:40. Διαλεκτος is from διαλεγομα, to converse, to speak between two ( δια ).

Akeldama ( Hακελδαμαχ ). This Aramaic word Peter explains as "the field of blood." Two traditions are preserved: one in Mt 27:7 which explains that the priests purchased this potter's field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. "The ill-omened name could be used with a double emphasis" (Hackett).

For it is written ( γεγραπτα γαρ ). Luke here returns to the address of Peter interrupted by verses 18, 19. Perfect passive indicative, the usual idiom in quoting scripture, stands written. Ps 69 is often quoted as Messianic in Matthew and John.

His habitation ( η επαυλις αυτου ). Only here in the N.T., a country house, cottage, cabin.

His office ( την επισκοπην αυτου ). Our word bishopric (Authorized Version) is from this word, office of bishop ( επισχοπος ). Only that is not the idea here, but over-seership ( επι, σκοπεω ) or office as in 1Pe 2:12. It means to visit and to inspect, to look over. The ecclesiastical sense comes later (1Ti 3:1).

Must ( δε ). Present necessity corresponding to the old necessity ( εδε ) about Judas (verse 16). This sentence in verses 21, 22 begins with δε.

That ( ω ). Locative case of the relative attracted to the case of the antecedent.

Went in and went out ( εισηλθεν κα εξηλθεν ). Constative aorist active.

With us ( εφ' ημας ).

Over us, the margin has it. But the full phrase would be εφ' ημας κα αφ' ημων. He came to us and went from us (Knowling).

Beginning ( αρξαμενος ). Aorist middle participle of αρχω, agreeing (nominative) with ο κυριος Ιησους (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking αρξαμενος should be the accusative and agree with μαρτυρα (witness) in verse 22, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension.

A witness with us of his resurrection ( μαρτυρα της αναστασεως αυτου συν ημιν ). This Peter considers the essential thing in a successor to Judas. The one chosen should be a personal witness who can speak from his own experience of the ministry, resurrection, and ascension of the Lord Jesus. One can easily see that this qualification will soon put an end to those who bear such personal testimony.

They put forward two ( εστησαν δυο ). First aorist active indicative (transitive) of ιστημ (not intransitive second aorist, though same form in the third person plural). Somebody nominated two names, Justus and Matthias.

Show us the one whom thou hast chosen ( αναδειξον ον εξελεξω ). First aorist active imperative of αναδεικνυμ, to show up, make plain. First aorist middle indicative second person singular of εκλεγω, to pick out, choose, select. In this prayer they assume that God has made a choice. They only wish to know his will. They call God the

heart-searcher or

heart-knower ( καρδιογνωστα, vocative singular), a late word, here and Ac 15:8 only in the N.T. Modern physicians have delicate apparatus for studying the human heart.

Apostleship ( αποστολης ). Jesus had called the twelve apostles. An old word for sending away, then for a release, then the office and dignity of an apostle (Ac 1:25; Ro 1:5; 1Co 9:2; Gal 2:8).

To his own place ( εις τον τοπον τον ιδιον ). A bold and picturesque description of the destiny of Judas worthy of Dante's Inferno. There is no doubt in Peter's mind of the destiny of Judas nor of his own guilt. He made ready his own berth and went to it.

He was numbered ( συνκατεψηφισθη ). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταψηφιζω occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνψηφιζω occurs in the middle voice in Ac 19:19 for counting up money and also in Aristophanes. Ψηφιζω with δαπανην occurs in Lu 14:28 for counting the cost and in Re 13:18 for "counting" the number of the beast. The ancients used pebbles ( ψηφο ) in voting, black for condemning, white (Re 2:17) in acquitting. Here it is used in much the same sense as καταριθμεω in verse 17.

‏ Acts 2

Was now come ( εν τω συνπληρουσθα ). Luke's favourite idiom of εν with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of συν- ) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in Lu 8:23, about days in Lu 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Ex 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits.

All together in one place ( παντες ομου επ το αυτο ). All together in the same place. Note ομου here (correct text), not ομοθυμαδον as in 1:14, and so a bit of tautology.

Suddenly ( αφνω ). Old adverb, but in the N.T. only in Acts (2:2; 16:26; 28:6). Kin to εξαιφνης (Ac 22:61).

A sound ( ηχος ). Our εχο. Old word, already in Lu 4:37 for rumour and Lu 21:25 for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind" ( ωσπερ φερομενης πνοης βιαιας ). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whirr of a tornado). Πνοη (wind) is used here (in the N.T. only here and 17:25 though old word) probably because of the use of πνευμα in verse 4 of the Holy Spirit. In Joh 3:5-8 πνευμα occurs for both wind and Spirit.

Filled ( επληρωσεν ). "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Ac 1:5" (Canon Cook).

They were sitting ( ησαν καθημενο ). Periphrastic imperfect middle of καθημα.

Parting asunder ( διαμεριζομενα ). Present middle (or passive) participle of διαμεριζω, old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Lu 11:17f.). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed." The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like ( ωσε, as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. Ex 3:2; De 5:4). No symbol could be more fitting to express the Spirit's purifying energy and refining energy" (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Mt 3:11).

It sat ( εκαθισεν ). Singular verb here, though plural ωπθησαν with tongues ( γλωσσα ). A tongue that looked like fire sat upon each one.

With other tongues ( ετεραις γλωσσαις ). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Ac 10:44-47; 11:15-17), the disciples of John at Ephesus (Ac 19:6), the disciples at Corinth (1Co 14:1-33). It is possible that the gift appeared also at Samaria (Ac 8:18). But it was not a general or a permanent gift. Paul explains in 1Co 14:22 that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship.

As the Spirit gave them utterance ( καθως το πνευμα εδιδου αποφθεγγεσθα αυτοις ). This is precisely what Paul claims in 1Co 12:10, 28, but all the same without an interpreter the gift was not to be exercised (1Co 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here ( εδιδου ). Perhaps they did not all speak at once, but one after another. Αποφθεγγεσθα is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; 26:25. Αποφθεγμ is from this verb.

Were dwelling ( ησαν κατοικουντες ). Periphrastic imperfect active indicative. Usually κατοικεω means residence in a place (4:16; 7:24; 9:22, 32) as in verse 14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in verse 9 of those who dwell in Mesopotamia, etc.

Devout ( ευλαβεις ). Reverent ( ευ, well, λαμβανω, to take). See on Lu 2:25 like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also Ac 8:2.

When this sound was heard ( γενομενης της φωνης ταυτης ). Genitive absolute with aorist middle participle. Note φωνη this time, not ηχο as in verse 1. Φωνη originally meant sound as of the wind (Joh 3:8) or an instrument (1Co 14:7, 8, 10), then voice of men. The meaning seems to be that the excited "other tongues" of verse 4 were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple.

Were confounded ( συνεχυθη ). First aorist passive indicative of συνχεω or συνχυνω, to pour together precisely like the Latin confundo, to confound. The Vulgate has it mente confusa est. It is an old verb, but in the N.T. only in Acts five times (2:6; 9:22; 19:32; 21:27, 31).

In his own language ( τη ιδια διαλεκτω ). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.

Were amazed ( εξισταντο ). Imperfect middle of εξιστημ, to stand out of themselves, wide-open astonishment.

Marvelled ( εθαυμαζον ). Imperfect active. The wonder grew and grew.

Galileans ( Γαλιλαιο ). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mr 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koine, but there were various local tongues "wherein we were born" ( εν η εγεννηθημεν ). An example is the Lycaonian (Ac 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion ( Διασπορα ) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Ac 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman.

Jews and proselytes ( προσηλυτο ). These last from προσερχομα, to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (Studies in Pharisaism and the Gospels, p. 38). Many remained uncircumcised and were called proselytes of the gate.

Cretes and Arabians. These two groups "seem to have been added to the list as an afterthought" (Knowling). Crete is an island to itself and Arabia was separate also though near Judea and full of Jews. The point is not that each one of these groups of Jews spoke a different language, but that wherever there was a local tongue they heard men speaking in it.

We do hear them speaking ( ακουομεν λαλουντων αυτων ). Genitive case αυτων with ακουω the participle λαλουντων agreeing with αυτων, a sort of participial idiom of indirect discourse (Robertson, Grammar, pp. 1040ff.).

The mighty works ( τα μεγαλεια ). Old adjective for magnificent. In LXX, but only here (not genuine in Lu 1:49) in the N.T. Cf. 2Pe 1:16 for μεγαλειοτης (majesty).

Were perplexed ( διηπορουντο ). Imperfect middle of διαπορεω ( δια, α privative, πορος ) to be wholly at a loss. Old verb, but in N.T. only in Luke and Acts. They continued amazed ( εξισταντο ) and puzzled.

What meaneth this? ( Τ θελε τουτο εινα ). Literally, what does this wish to be?

Mocking ( διαχλευαζοντες ). Old verb, but only here in the N.T., though the simple verb (without δια ) in 17:32. Χλευη means a joke.

With new wine ( γλευκους ). Sweet wine, but intoxicating. Sweet wine kept a year was very intoxicating. Genitive case here after μεμεστωμενο εισιν (periphrastic perfect passive indicative), old verb μεστοω, only here in the N.T. Tanked up with new wine, state of fulness.

Standing up with the eleven ( σταθεις συν τοις ενδεκα ). Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has "ten apostles." Luke is fond of this pictorial use of σταθεις (first aorist passive participle of ιστημ ) as seen nowhere else in the N.T. (Lu 18:11, 40; 19:8; Ac 5:20; 17:22; 27:21).

Lifted up his voice ( επηρεν την φωνην αυτου ). This phrase only in Luke in the N.T. (Lu 11:29; Ac 2:14; 14:11; 22:22), but is common in the old writers. First aorist active indicative of επαιρω. The large crowd and the confusion of tongues demanded loud speaking. "This most solemn, earnest, yet sober speech" (Bengel). Codex Bezae adds "first" after "voice." Peter did it to win and hold attention.

Give ear unto my words ( ενωτισασθε τα ρηματα μου ). Late verb in LXX and only here in the N.T. First aorist middle from ενωτιζομα ( εν, ους, ear) to give ear to, receive into the ear. People's ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked.

As ye suppose ( ως υμεις υπολαμβανετε ). Note use of υμεις (ye) for decided emphasis.

The third hour ( ωρα τριτη ). Three o'clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Th 5:7). It was a quick, common sense reply, and complete answer to their suspicion.

This is that which hath been spoken by the prophet Joel ( τουτο εστιν το ειρημενον δια του προφητου Ιωηλ ). Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joe 2:28-32. Peter's mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The

power ( δυναμις ) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in verses 17-21 closely the LXX text of Joel and then applies the passage to the present emergency (22-24).

In the last days ( εν ταις εσχαταις ημεραις ). Joel does not have precisely these words, but he defines "those days" as being "the day of the Lord" (cf. Isa 2:2; Mic 4:1).

I will pour forth ( εκχεω ). Future active indicative of εκχεω. This future like εδομα and πιομα is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω. This verb means to pour out.

Of my Spirit ( απο του πνευματος ). This use of απο (of) is either because of the variety in the manifestations of the Spirit (1Co 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit" without the partitive idea in the LXX.

And your daughters ( κα α θυγατερες υμων ). Anna is called a prophetess in Lu 2:36 and the daughters of Philip prophesy (Ac 21:9) and verse 18 (handmaidens). See also 1Co 11:5 ( προφητουσα ).

Visions ( ορασεις ). Late word for the more common οραμα, both from οραω, to see. In Re 4:3 it means appearance, but in Re 9:17 as here an ecstatic revelation or vision.

Dream dreams ( ενυπνιοις ενυπνιασθησοντα ). Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω from ενυπνιος ( εν and υπνος, in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21 are) and Jude 1:8.

Yea and ( κα γε ). Intensive particle γε added to κα (and), an emphatic addition (=Hebrew vegam).

Servants ( δουλους ),

handmaidens ( δουλας ). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1Co 1:26-31). But the word "prophesy" here is not in the LXX (or the Hebrew).

Wonders ( τερατα ). Apparently akin to the verb τηρεω, to watch like a wonder in the sky,

miracle ( μιραχυλυμ ), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with σημεια (signs) as here and in verse 43. But

signs ( σημεια ) here is not in the LXX. See on Mt 11:20. In verse 22 all three words occur together: powers, wonders, signs ( δυναμεσι, τερασι, σημειοις ).

As above ( ανω ). This word is not in the LXX nor is "beneath" ( κατω ), both probably being added to make clearer the contrast between heaven and earth.

Blood and fire and vapour of smoke ( αιμα κα πυρ κα ατμιδα καπνου ). A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.

Shall be turned ( μεταστραφησετα ). Second future passive of μεταστρεφω, common verb, but only three times in the N.T. (Ac 2:20 from Joel; Jas 4:9; Ga 1:7). These are the "wonders" or portents of verse 19. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Mt 24, 25. In Mt 24:6, 29 Jesus had spoken of wars on earth and wonders in heaven.

Before the day of the Lord come, that great and notable day ( πριν ελθειν ημεραν κυριου την μεγαλην κα επιφανη ). The use of πριν with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in 1:25. The Day of the Lord is a definite conception without the article.

Notable ( επιφανη ) is the same root as epiphany ( επιφανεια ) used of the Second Coming of Christ (2Th 2:8; 1Ti 6:14; 2Ti 4:1; Tit 2:13). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Th 5:2; 1Co 1:8; 2Co 1:14; Php 1:10).

Shall call on ( επικαλεσητα ). First aorist middle subjunctive of επικαλεω, common verb, to call to, middle voice for oneself in need. Indefinite relative clause with εαν and so subjunctive, punctiliar idea, in any single case, and so aorist.

Hear these words ( ακουσατε τους λογους τουτους ). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God's work on this day in his words through Joel.

as ye yourselves know ( καθως αυτο οιδατε ). Note αυτο for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.

Him ( τουτον ). "This one," resumptive and emphatic object of "did crucify and slay."

Being delivered up ( εκδοτον ). Verbal adjective from εκδιδωμ, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means.

By the determinate counsel and foreknowledge of God ( τη ωρισμενη βουλη κα προγνωση του θεου ). Instrumental case. Note both purpose ( βουλη ) and foreknowledge ( προγνωσις ) of God and "determined" ( ωρισμενη, perfect passive participle, state of completion). God had willed the death of Jesus (Joh 3:16) and the death of Judas (Ac 1:16), but that fact did not absolve Judas from his responsibility and guilt (Lu 22:22). He acted as a free moral agent.

By the hand ( δια χειρος ). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them.

Lawless men ( ανομων ). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX.

Ye did crucify ( προσπηξαντες ). First aorist active participle of προσπηγνυμ, rare compound word in Dio Cassius and here only in the N.T. One must supply τω σταυρω and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" ( προσηλωσας τω σταυρω ) in Col 2:14.

Did slay ( ανειλατε ). Second aorist active indicative with first aorist vowel α instead of ο as is common in the Koine. This verb αναιρεω, to take up, is often used for kill as in Ac 12:2. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

God raised up ( ο θεος ανεστησεν ). Est hoc summum orationis (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. "At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers" (Furneaux).

The pangs of death ( τας ωδινας του θανατου ). Codex Bezae has "Hades" instead of death. The LXX has ωδινας θανατου in Ps 18:4, but the Hebrew original means "snares" or "traps" or "cords" of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word ωδινας (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. "Loosing" ( λυσας ) suits better the notion of "snares" held a prisoner by death, but birth pangs do bring deliverance to the mother also.

Because ( καθοτ ). This old conjunction ( κατα, οτ ) occurs in the N.T. only in Luke's writings.

That he should be holden ( κρατεισθα αυτον ). Infinitive present passive with accusative of general reference and subject of ην αδυνατον. The figure goes with "loosed" ( λυσας ) above.

Concerning him ( εις αυτον ). Peter interprets Ps 16:8-11 as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in Ac 13:36 make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling).

I beheld ( προορωμην ). Imperfect middle without augment of προοραω, common verb, but only twice in the N.T., to see beforehand (Ac 21:29) or to see right before one as here. This idea of προ- is made plainer by "before my face" ( ενωπιον μου ).

On my right hand ( εκ δεξιων μου ). The Lord Jehovah like a defender or advocate stands at David's right hand as in trials in court (Ps 109:31).

That ( ινα ) here is almost result.

Moved ( σαλευθω ). First aorist passive subjunctive of σαλευω, to shake like an earthquake.

Was glad ( ηυφρανθη ). First aorist (timeless here like the Hebrew perfect) passive indicative of ευφραινω (cf. Lu 15:32). Timeless also is "rejoiced" ( ηγαλλιασατο ).

Shall dwell ( κατασκηνωσε ). Shall tabernacle, pitch a tent, make one's abode (cf. Mt 13:32). See on Mt 8:20 about κατασκηνωσεις (nests)

In hope ( επ' ελπιδ ). On hope, the hope of the resurrection.

In Hades ( εις Hαιδην ). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Lu 16:23). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of εις here= εν is common enough. The Textus Receptus here reads εις Hαιδου (genitive case) like the Attic idiom with δομον (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not Gehenna). The English word "hell" is Anglo-Saxon from ελαν, to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in Mt 5:22.

Thy Holy One ( τον οσιον σου ). Peter applies these words to the Messiah.

Corruption ( διαφθοραν ). The word can mean destruction or putrefaction from διαφθειρω, old word, but in N.T. only here and Ac 13:34-37. The Hebrew word in Ps 16 can mean also the pit or the deep.

The ways of life ( οδους ζωης ). Though dead God will show him the ways back to life.

I may say ( εξον ειπειν ). Supply εστιν before εξον, periphrastic present indicative of εξειμ, to allow, permit. The Authorized Version has "Let me speak," supplying εστο present imperative.

Freely ( μετα παρρησιας ). Telling it all ( παν, ρησια from ειπον, to speak), with fulness, with boldness. Luke is fond of the phrase (as in 4:13). It is a new start for Simon Peter, full of boldness and courage.

The patriarch ( του πατριαρχου ). Transliteration of the word, from πατρια, family, and αρχω, to rule, the founder of a family. Late word in LXX. Used of Abraham (Heb 7:4), of the twelve sons of Jacob as founders of the several tribes (Ac 7:8), and here of David as head of the family from whom the Messiah comes.

Was buried ( εταφη ). Second aorist passive indicative of θαπτω. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (Ant. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.

Foreseeing ( προιδων ). Second aorist active participle. Did it as a prophet.

Of the Christ ( του Χριστου ). Of the Messiah. See under verse 32. This is a definite statement by Peter that David knew that in Ps 16 he was describing the resurrection of the Messiah.

This Jesus ( τουτον τον Ιησουν ). Many of the name "Jesus," but he means the one already called "the Nazarene" (verse 22) and foretold as the Messiah in Ps 16 and raised from the dead by God in proof that he is the Messiah (2:24, 32), "this Jesus whom ye crucified" (verse 36). Other terms used of him in the Acts are the Messiah, verse 31, the one whom God "anointed" (Ac 10:38), as in Joh 1:41, Jesus Christ (9:34). In 2:36 God made this Jesus Messiah, in 3:20 the Messiah Jesus, in 17:3 Jesus is the Messiah, in 18:5 the Messiah is Jesus, in 24:24 Christ Jesus.

Whereof ( ου ). Or "of whom." Either makes sense and both are true. Peter claims the whole 120 as personal witnesses to the fact of the Resurrection of Jesus from the dead and they are all present as Peter calls them to witness on the point. In Galilee over 500 had seen the Risen Christ at one time (1Co 15:6) most of whom were still living when Paul wrote. Thus the direct evidence for the resurrection of Jesus piles up in cumulative force.

By the right hand of God ( τη δεξια του θεου ). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. Ro 8:24 furnishes another illustration of like ambiguity ( τη ελπιδ ), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical.

Exalted ( υψωθεις ). First aorist passive participle of υψοω, to lift up. Here both the literal and tropical sense occurs. Cf. Joh 12:32.

The promise of the Holy Spirit ( την επαγγελιαν του πνευματος του αγιου ). The promise mentioned in 1:4 and now come true, consisting in the Holy Spirit "from the Father" ( παρα του πατρος ), sent by the Father and by the Son (Joh 15:26; 16:7). See also Ga 3:14.

He hath poured forth ( εξεχεεν ). Aorist active indicative of εκχεω the verb used by Joel and quoted by Peter already in verses 17, 18. Jesus has fulfilled his promise.

This which ye see and hear ( τουτο ο υμεις κα βλεπετε κα ακουετε ). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.

Ascended not ( ου--ανεβη ). It is more emphatic than that: For not David ascended into the heavens. Peter quotes Ps 110:1 as proof. No passage in the O.T. is so constantly quoted as Messianic as this. "St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David" (Knowling).

Sit thou ( καθου ). Late Koine form for earlier καθησο, present middle imperative second singular of καθημα.

Till I make ( εως αν θω ). Second aorist active subjunctive of τιθημ with αν after εως for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Co 15:23-28). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Jos 10:24).

Therefore assuredly ( Ασφαλως ουν ). Assuredly therefore, without any slip or trip ( ασφαλης from α privative and σφαλλω, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb ασφαλως and the inferential conjunction ουν. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note υμεις, strongly emphatic

ye), him God made both Lord and Messiah" ( κα κυριον κα Χριστον ), as David foretold in Ps 110 and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

They were pricked in their heart ( κατενυγησαν την καρδιαν ). Second aorist indicative of κατανυσσω, a rare verb (LXX) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive κατανυξις occurs in Ro 11:8. Here only in the N.T. It is followed here by the accusative of the part affected, the heart.

What shall we do? ( Τ ποιησωμεν ). Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter's words, compunction ( χομπυνγο ). Codex Bezae adds: "Show us."

Repent ye ( μετανοησατε ). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first.

And be baptized every one of you ( κα βαπτισθητω εκαστος υμων ). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" ( εν τω ονοματ Ιησου Χριστου ). In accordance with the command of Jesus in Mt 28:19 ( εις το ονομα ). No distinction is to be insisted on between εις το ονομα and εν τω ονοματ with βαπτιζω since εις and εν are really the same word in origin. In Ac 10:48 εν τω ονοματ Ιησου Χριστου occurs, but εις to ονομα in 8:16; 19:5. The use of ονομα means in the name or with the authority of one as εις ονομα προφητου (Mt 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Mt 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on Mt 28:19 for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page).

Unto the remission of your sins ( εις αφεσιν των αμαρτιων υμων ). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of εις does exist as in 1Co 2:7 εις δοξαν ημων (for our glory). But then another usage exists which is just as good Greek as the use of εις for aim or purpose. It is seen in Mt 10:41 in three examples εις ονομα προφητου, δικαιου, μαθητου where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Mt 12:41 about the preaching of Jonah ( εις το κηρυγμα Ιωνα ). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koine generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received.

The gift of the Holy Ghost ( την δωρεαν του αγιου πνευματος ). The gift consists (Ac 8:17) in the Holy Spirit (genitive of identification).

The promise ( η επαγγελια ). The promise made by Jesus (1:4) and foretold by Joel (verse 18).

To you ( υμιν ). You Jews. To your descendants, sons and daughters of verse 17.

To all that are afar off ( πασιν τοις εις μακραν. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isa 49:1; 57:19; Eph 2:13, 17). The rabbis so used it.

Shall call ( αν προσκαλεσητα ). First aorist middle subjunctive with αν in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

With many other words ( ετεροις λογοις πλειοσιν ). Instrumental case. Not necessarily "different" ( ετεροις ), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by πλειοσιν ("more," not "many"), more than these given by Luke.

He testified ( διεμαρτυρατο ). First aorist middle of διαμαρτυρομα, old verb, to make solemn attestation or call to witness (perfective use of δια ), while μαρτυρεω is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in Lu 16:28; Ac 20:23; 1Ti 5:21; 2Ti 2:14; 4:1.

And exhorted ( κα παρεκαλε ). Imperfect active, kept on exhorting.

Save yourselves ( σωθητε ). First aorist passive of σωζω. Literally, Be ye saved.

Crooked ( σκολιας ). Old word, opposite of ορθος, straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Lu 9:41; Php 2:15.

They then ( Hο μεν ουν ). A common phrase in Acts either without antithesis as in 1:6; 5:41; 8:4, 25; 9:31; 11:19; 16:5; or with it as here, 8:25; 13:4; 14:3; 17:17; 23:31; 25:4. Ουν connects with what precedes as the result of Peter's sermon while μεν points forward to what is to follow.

Were baptized ( εβαπτισθησαν ). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized.

There were added ( προσετεθησαν ). First aorist passive indicative of προστιθημ, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home.

Souls ( ψυχα ). Persons as in verse 43.

They continued steadfastly ( ησαν προσκαρτυρουντες ). Periphrastic active imperfect of προσκαρτυρεω as in Ac 1:14 (same participle in verse 46).

Fellowship ( κοινωνια ). Old word from κοινωνος (partner, sharer in common interest) and this from κοινος what is common to all. This partnership involves participation in, as the blood of Christ (Php 2:1) or co-operation in the work of the gospel (Php 1:5) or contribution for those in need (2Co 8:4; 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια in this verse. It may refer to the distribution of funds in verse 44 or to the oneness of spirit in the community of believers or to the Lord's Supper (as in 1Co 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε (love-feasts).

The breaking of bread ( τη κλασε του αρτου ). The word κλασις is an old word, but used only by Luke in the N.T. (Lu 24:35; Ac 2:42), though the verb κλαω occurs in other parts of the N.T. as in verse 46. The problem here is whether Luke refers to the ordinary meal as in Lu 24:35 or to the Lord's Supper. The same verb κλαω is used of breaking bread at the ordinary meal (Lu 24:30) or the Lord's Supper (Lu 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called αγαπα or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in 1Co 11:20. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain τη κλασε του αρτου as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in Ac 20:7 they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here.

The prayers ( ταις προσευχαις ). Services where they prayed as in 1:14, in the temple (Ac 3:1), in their homes (4:23).

Came ( εγινετο ). Imperfect middle, kept on coming.

Were done ( εγινετο ). Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on παρ πασσυ, the more wonders the more fear.

Were together ( ησαν επ το αυτο ). Some MSS. ησαν κα (were and). But they were together in the same place as in 2:1.

And had ( κα ειχον ). Imperfect active, kept on having, a habit in the present emergency.

Common ( κοινα ). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.

Sold ( επιπρασκον ). Imperfect active, a habit or custom from time to time. Old and common verb, πιπρασκω.

Parted ( διεμεριζον ). Imperfect again of διαμεριζω, old verb for dividing or distributing between ( δια ) people.

According as any man had need ( καθοτ αν τις χρειαν ειχεν ). Regular Greek idiom for comparative clause with αν and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar, p. 967).

With one accord in the temple ( ομοθυμαδον εν τω ιερω ). See on 1:14 for ομοθυμαδον. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home ( κατ' οικον ) which looks like the regular meal.

They did take their food ( μετελαμβανον τροφης ). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible αγαπα or to the Lord's Supper afterwards as they had common meals "from house to house" ( κατ' οικον )? We know there were local churches in the homes where they had "worship rooms," the church in the house. At any rate it was "with singleness" ( αφελοτητ ) of heart. The word occurs only here in the N.T., though a late Koine word (papyri). It comes from αφελης, free from rock ( φελλευς is stony ground), smooth. The old form was αφελεια.

Having favor ( εχοντες χαριν ). Cf. Lu 2:52 of the Boy Jesus.

Added ( προσετιθε ). Imperfect active, kept on adding. If the Lord only always "added" those who join our churches. Note verse 41 where same verb is used of the 3,000.

To them ( επ το αυτο ). Literally, "together." Why not leave it so? "To the church" ( τη εκκλησια ) is not genuine. Codex Bezae has "in the church."

Those that were being saved ( τους σωζομενους ). Present passive participle. Probably for repetition like the imperfect προσετιθε. Better translate it "those saved from time to time." It was a continuous revival, day by day. Σωζω like σωτηρια is used for "save" in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

‏ Acts 3

Were going up ( ανεβαινον ). Descriptive imperfect active. They were ascending the terraces to the temple courts.

The ninth ( την ενατην ). Our three o'clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).

Was carried ( εβασταζετο ). Imperfect passive, picturing the process as in verse 1.

Laid daily ( ετιθουν καθ' ημεραν ). Imperfect again describing their custom with this man.

Beautiful ( Hωραιαν ). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War V. 5, 3) as composed chiefly of Corinthian brass and very magnificent.

Asked ( ηρωτα ). Began to ask, inchoative imperfect. It was his chance.

Fastening his eyes ( ατενισας ). First aorist (ingressive) active participle of ατενιζω. For this verb see on Lu 4:20; Ac 1:10. Peter fixed his eyes on the beggar and invited him to look ( βλεψον ) on them.

Gave heed unto them ( επειχεν αυτοις ). Imperfect active of επεχω, to hold to. For the idiom with τον νουν understood see 7:14; 1Ti 4:16. He held his eyes right on Peter and John with great eagerness "expecting to receive something" ( προσδοκων τ λαβειν ). He took Peter's invitation as a promise of a large gift.

In the name ( εν τω ονοματ ). The healing power is in that name (Page) and Peter says so. Cf. Lu 9:49; 10:17; Ac 4:7, 10; 19:27; 16:18.

Walk ( περιπατε ). Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.

Took him by the right hand ( πιασας αυτον της δεξιας χειρος ). Doric form πιαζω for πιεζω. Genitive of the part affected. Peter had to pull him up on his feet before he would try to walk.

Leaping up ( εξαλλομενος ). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T.

He stood ( εστη ). Second aorist active.

Walked ( περιεπατε ). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).

They took knowledge of him ( επεγινωσκον ). Imperfect active, inchoative, began to perceive.

Were filled ( επλησθησαν ). Effective first aorist passive.

At that which had happened ( τω συμβεβηκοτ ). Perfect active participle of συμβαινω.

The Codex Bezae adds "as Peter and John went out."

As he held ( κρατουντος αυτου ). Genitive absolute of κρατεω, to hold fast, with accusative rather than genitive to get hold of (Ac 27:13). Old and common verb from κρατος (strength, force). Perhaps out of gratitude and partly from fear (Lu 8:38).

In the porch that is called Solomon's ( επ τη στοα τη καλουμενη Σολομωντος ). The adjective Stoic ( στοικος ) is from this word στοα (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (Joh 10:23).

Greatly wondering ( εκθαμβο ). Wondering out of ( εκ ) measure, already filled with wonder ( θαμβους, verse 10). Late adjective. Construction according to sense (plural, though λαος singular) as in 5:16; 6:7; 11:1, etc.

Answered ( απεκρινατο ). First aorist middle indicative. The people looked their amazement and Peter answered that.

Ye men of Israel ( Ανδρες Ισραηλειτα ). Covenant name and so conciliatory, the stock of Israel (Php 3:5).

At this man ( επ τουτω ). Probably so, though it could be "at this thing."

Fasten you your eyes ( ατενιζετε ). The very verb used about Peter in verse 4.

On us ( ημιν ). Dative case, emphatic proleptical position before τ ατενιζετε.

On us why do ye fasten your eyes? As though ( ως ). Hως with the participle gives the alleged reason, not always the true one.

Power ( δυναμε ). Instrumental case, causa effectiva.

Godliness ( ευσεβεια ). Causa meritoria.

Had made ( πεποιηκοσιν ). Perfect active participle of ποιεω.

To walk ( του περιπατειν ). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of ινα.

His servant Jesus ( τον παιδα Ιησουν ). This phrase occurs in Isa 42:1; 52:13 about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from Ex 3:6; 5:30. The LXX translated the Hebrew ebhedh by παις, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" ( παις θεου ) is applied also to Israel (Lu 1:54) and to David (Lu 1:69; Ac 4:25). Paul terms himself δουλος θεου (Tit 1:1). Παις is just child (boy or girl), and it was also used of a slave (Mt 8:6, 8, 13). But it is not here υιος (son) that Peter uses, but παις. Luke quotes Peter as using it again in this Messianic sense in Ac 3:26; 4:27, 30.

Whom ye delivered up ( ον υμεις μεν παρεδωκατε ). Note emphatic use of υμεις (ye). No δε to correspond to μεν. First aorist active ( κ aorist) plural indicative of παραδιδωμ (usual form παρεδοτε, second aorist).

When he ( εκεινου ). Emphatic pronoun, that one, in contrast with "ye" ( υμεις ), genitive absolute with κριναντος, here the nearest word (Pilate), the latter.

But ye ( υμεις δε ). In contrast with Pilate ( εκεινου ).

Murderer ( ανδρα φονεα ). A man a murderer. In contrast with "the Holy and Righteous One."

To be granted ( χαρισθηνα ). As a favour ( χαρις ). First aorist passive infinitive of χαριζομα; So also 25:11; 27:24.

But the Prince of life ye killed ( τον δε αρχηγον της ζωης απεκτεινατε ). "The magnificent antithesis" (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in Joh 1:1-18; Col 1:14-20; Heb 1:2f. Αρχηγος ( αρχη, beginning, αγω, to lead) is an adjective "furnishing the first cause or occasion" in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Heb 12:2). See also Heb 2:10; Ac 5:31 where it is applied to Jesus as "Prince and Saviour." But God raised him from the dead in contrast to what they had done.

Whereof we are witnesses ( ου ημεις μαρτυρες εσμεν ). Of which fact (the resurrection) or of whom as risen, ου having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.

By faith in his name ( τη πιστε του ονοματος αυτου ). Instrumental case of πιστε (Aleph and B do not have επ ) and objective genitive of ονοματος.

His name ( το ονομα αυτου ). Repeats the word name to make the point clear. Cf. verse 6 where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man.

Made strong ( εστερεωσεν ). Same verb used in verse 7 (and 16:5). Nowhere else in the N.T. Old verb from στερεος, firm, solid.

Through him ( δι' αυτου ). Through Jesus, the object of faith and the source of it.

Perfect soundness ( ολοκληριαν ). Perfect in all its parts, complete, whole (from ολος, whole, κληρος, allotment). Late word (Plutarch) once in LXX (Isa 1:6) and here alone in the N.T., but adjective ολοκληρος, old and common (Jas 1:4; 1Th 5:23).

And now ( κα νυν ). Luke is fond of these particles of transition (7:34; 10:5; 20:25; 22:16) and also κα τα νυν (4:29; 5:38; 22:32; 27:22), and even κα νυν ιδου (13:11; 20:22).

I wot ( οιδα ). Old English for "I know."

In ignorance ( κατα αγνοιαν ). This use of κατα occurs in the Koine. See also Phm 1:14. One may see Lu 23:34 for the words of the Saviour on the Cross. "They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Co 2:8).

Foreshewed ( προκατηγγειλεν ). First aorist active indicative of προκαταγγελλω, late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Ac 3:18; 7:52).

That his Christ should suffer ( παθειν τον Χριστον αυτου ). Accusative of general reference with the aorist active infinitive ( παθειν of πασχω ) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God's purpose (2:23; Joh 3:16). See the same idea in Ac 17:3; 26:23. This "immense paradox" (Page) was a stumbling block to these Jews as it is yet (1Co 1:23). Peter discusses the sufferings of Christ in 1Pe 4:13; 5:1.

Repent therefore ( μετανοησατε ουν ). Peter repeats to this new crowd the command made in Ac 2:38 which see. God's purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn.

And turn again ( κα επιστρεψατε ). Definitely turn to God in conduct as well as in mind.

That your sins may be blotted out ( προς το εξαλιφθηνα υμων τας αμαρτιας ). Articular infinitive (first aorist passive of εξαλειφω, to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Col 2:14) with the accusative of general reference and with προς and the accusative to express purpose.

That so ( οπως αν ). Final particle with αν and the aorist active subjunctive ελθωσιν (come) and not "when" as the Authorized Version has it. Some editors put this clause in verse 20 (Westcott and Hort, for instance).

Seasons of refreshing ( καιρο αναψυξεως ). The word αναψυξις (from αναψυχω, to cool again or refresh, 2Ti 1:16) is a late word (LXX) and occurs here alone in the N.T. Surely repentance will bring "seasons of refreshing from the presence of the Lord."

And that he may send the Christ who hath been appointed for you, even Jesus ( κα αποστειλη τον προκεχειρισμενον υμιν Χριστον Ιησουν ). First aorist active subjunctive with οπως αν as in 15:17 and Lu 2:35. There is little real difference in idea between οπως αν and ινα αν. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21 shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the Παρουσια." Jesus did promise to be with the disciples all the days (Mt 28:20), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word προκεχειρισμενον (perfect passive participle of προχειριζω, from προχειρος, at hand, to take into one's hands, to choose) is the correct text here, not προκεκηρυγμενον. In the N.T. only here and Ac 22:14; 26:16. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in 1Ti 6:15 and the First Epiphany described in 1Pe 1:20.

Restoration ( αποκαταστασεως ). Double compound ( απο, κατα, ιστημ ), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Re 21:1. Paul has a mystical allusion also to the agony of nature in Ro 8:20-22. The verb αποκαθιστημ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Mt 17:11; Mr 9:12) and by the disciples to Jesus in Ac 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in παλινγενεσια (renewal, new birth) in Mt 19:28; Tit 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea.

Like unto me ( ως εμε ). As me, literally; Moses (De 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (Joh 1:21). God spoke to Moses face to face (Ex 33:11) and he was the greatest of the prophets (De 34:10).

That prophet ( του προφητου εκεινου ). Emphasizes the future prophet as on "him" ( αυτου ) before "hearken." They had refused to "hearken" to Moses and now, alas, many had refused to "hearken" to Christ.

Shall be utterly destroyed ( εξολεθρευθησετα ). First future passive of εξολε- ( ο ) θρευω, a late verb, to destroy utterly ( εξ ), only here in the N.T., common in the LXX.

From Samuel ( απο Σαμουηλ ). Schools of prophets arose in his time, few before him (1Sa 3:1).

Ye ( Hυμεις ). Emphatic position.

The covenant which God made ( της διαθηκης ης ο θεος διεθετο ). Literally, "the covenant which God covenanted." Διαθηκη and διεθετο (second aorist middle indicative of διαθημ ) are the same root. See on Mt 26:28. The covenant (agreement between two, δια, τιθημ ) was with Abraham (Ge 12:1-3) and repeated at various times (Ge 18:18; 22:18; 26:4, etc.). In Heb 9:15-18 the word is used both for covenant and will. The genitive relative ης attracted to case of the antecedent.

Unto you first ( Hυμιν πρωτον ). The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth."

His servant ( τον παιδα αυτου ). As in verse 13, the Messiah as God's Servant.

To bless you ( ευλογουντα υμας ). Present active participle to express purpose, blessing you (Robertson, Grammar, p. 991). In turning away ( εν τω αποστρεφειν ). Articular infinitive in the locative case, almost preserved in the English.

‏ Acts 4

The captain of the temple ( ο στρατηγος του ιερου ). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain ( στρατηγος ). Josephus names this captain of the temple police next to the high priest (War. VI. 5, 3).

The Sadducees ( ο Σαδδουκαιο ). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, Ant. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John.

Came upon them ( επεστησαν αυτοις ). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Lu 20:1; 24:4; Ac 6:12; 17:5; 22:20; 23:11).

Being sore troubled ( διαπονουμενο ). Present passive participle of old verb διαπονεω (perfective use of δια ) to be worked up, indignant. In the N.T. only here and 16:8.

Because ( δια το ). The articular infinitive with two accusatives, one the object (the people), the other ("they") of general reference.

In Jesus ( εν Ιησου ). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Mt 22:23). This same use of εν appears in 1Co 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify.

In ward ( εις τηρησιν ). Probably in one of the chambers of the temple. In safe keeping (from τηρεω, to guard). Old word, in the N.T. only here and Ac 5:18; 1Co 7:19. So in papyri.

Now eventide ( εσπερα ηδη ). Hence no trial could take place before the next day, a regulation violated in the case of Jesus.

Men ( ανδρων ). Strictly, men and not women, for ανθρωπος is the term for both men and women. But in Lu 11:31 ανδρες seems to include both men and women and that is possible here, though by no means certain, for see Mt 14:21 where the women and children are expressly excepted.

Rulers and elders and scribes ( τους αρχοντας κα τους πρεσβυτερους κα τους γραμματεις ). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes).

Were gathered together ( συναχθηνα ). First aorist passive infinitive of συναγω with accusative of general reference and the subject of εγενετο.

Annas ( Hαννας ). One of the rulers or chief priests, ex-high priest (A.D. 7-14) and father-in-law of

Caiaphas ( Καιαφας ) who was actual high priest at that time, though the title clung to Annas as here (both so called in Lu 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John.

In the midst ( εν τω μεσω ). The Sanhedrin sat in a semicircle.

They inquired ( επυνθανοντο ). Imperfect middle, began to inquire.

Or in what name ( η εν ποιω ονοματ ). As if by some magical formula such as exorcists practised (Ac 19:13) as if to catch them by (De 13:1).

Have ye done this ( εποιησατε τουτο υμεις ). Note emphatic use of υμεις (ye).

Filled with the Holy Spirit ( πλησθεις πνευματος αγιου ). For this occasion and so above all fear as in verse 31 and as in 2:4.

Concerning a good deed done to an impotent man ( επ ευεργεσια ανθρωπου ασθενους ). Objective genitive. Note ευεργεσια (old word, in the N.T. only here and 1Ti 6:2), as a benefactor, not a malefactor. Skilful turn made by Peter.

Is made whole ( σεσωστα ). Perfect passive indicative of σωζω, stands whole.

Be it known ( γνωστον εστω ). Imperative present active third singular of ειμ, to be, and the verbal adjective γνωστον.

Whom ye crucified ( ον υμεις εσταυρωσατε ). Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note υμεις (ye) again.

Whom God raised from the dead ( ον ο θεος ηγειρεν εκ νεκρων ). Note repetition of ον (whom). This is God's answer to their act of crucifixion.

In him doth this man stand ( εν τουτω ουτος παρεστηκεν ). Rather (note play on ουτος ), "In this one ( ον, ον ) this one stands (present perfect active indicative, intransitive)." In Jesus this man stands before you whole ( υγιης ). It was a centre shot.

Of you the builders ( υφ' υμων των οικοδομων ). The experts, the architects, had rejected Jesus for their building (Ps 118:22) as Jesus himself had pointed out (Mt 21:42; Lu 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isa 28:16) as Jesus showed, as Peter here declares and repeats later (1Pe 2:6f.).

Salvation ( η σωτηρια ). The Messianic salvation as in 5:31; 17:11 and as Jesus meant in Joh 4:22. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation ( δε σωθηνα ) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second ( ετερον ) name to go beside that of Jesus in India, China, Japan, or America.

The boldness ( την παρρησιαν ). Telling it all ( παν, ρησια ). See also verses 29, 31. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God.

Had perceived ( καταλαβομενο ). Second aorist middle participle of καταλαμβανω, common verb to grasp strongly ( κατα ), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc.

They were unlearned ( αγραμματο εισιν ). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (Joh 7:15, "not having learned letters").

And ignorant ( κα ιδιωτα ). Old word, only here in the N.T. and 1Co 14:24; 2Co 11:6. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like αγραμματος. It is from ιδιος (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis.

They marvelled ( εθαυμαζον ). Imperfect (inchoative) active, began to wonder and kept it up.

Took knowledge of them ( επεγινωσκον αυτους ). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.

They could say nothing against it ( ουδεν ειχον αντειπειν ). Imperfect again, they kept on having nothing to say against it. The lame man was standing there before their eyes in proof of what Peter had said.

They conferred among themselves ( συνεβαλλον προς αλληλους ). Imperfect active again. With Peter and John and the lame man outside, they began to compare ( συν, βαλλω ) notes and take stock of their predicament.

What shall we do? ( Τ ποιησωμεν ). Deliberative aorist active subjunctive (ingressive and urgent aorist).

Notable miracle ( γνωστον σημειον ). Or sign. It was useless to deny it with the man there.

We cannot deny it ( ου δυναμεθα αρνεισθα ). That is, it will do no good.

That it spread no further ( ινα μη επ πλειον διανεμηθη ). First aorist passive subjunctive of διανεμω, to distribute with ινα μη, negative purpose.

Let us threaten them ( απειλησωμεθα αυτοις ). Hortatory aorist middle subjunctive of απειλεω, old verb (note middle voice). In the N.T. only here and 1Pe 2:23.

That they speak henceforth to no man in this name ( μηκετ λαλειν επ τω ονοματ τουτω μηδεν ανθρωπων ). Indirect command with the infinitive and double negative ( μηκετι, μηδεν ). They will not say "Jesus," but make a slur at "this name," contemptuous use of ουτος, though they apparently do mention the name "Jesus" in verse 18.

Not to speak at all ( καθολου μη φθεγγεσθα ). Same construction as above, infinitive in indirect command with negative μη (and μηδε ).

For we cannot but speak ( ου δυναμεθα γαρ ημεισ--μη λαλειν ). Both negatives hold here, "For we (note emphatic ημεις ) are not able not to speak" (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.

When they had further threatened them ( προσαπειλησαμενο ). The "further" is in "pros" (in addition),

Finding nothing how they might punish them ( μηδεν ευρισκοντες το πως κολασωντα αυτους ). Note the article "to" before πως (how), "the how." Aorist middle deliberative subjunctive κολασωντα in indirect question after πως from κολαζω, to lop ( κολος, lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and 2Pe 2:9.

Glorified God ( εδοξαζον τον θεον ). Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.

Was wrought ( γεγονε ). Second past perfect active without augment from γινομα.

To their own company ( προς τους ιδιους ). Their own people as in Joh 1:11; 13:1; Ac 24:23; 1Ti 5:8; Tit 3:14, not merely the apostles (all the disciples). In spite of Peter's courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome.

With one accord ( ομοθυμαδον ). A concert of voices as already seen by the word in 1:14; 2:46 and later in 5:12; 7:57; 15:25.

O Lord ( Δεσποτα ). Our word despot. Old word for relation of master to slaves or household servants (1Ti 6:1; 2Ti 2:21; Tit 2:9; 1Pe 2:18). Simeon thus addressed God (Lu 2:29). So in 2Pe 2:1; Jude 1:4; Re 6:10. See "slaves" in verse 29.

By the mouth of our father David ( του πατρος ημων δια πνευματος αγιου στοματος Δαυειδ ). From Ps 2:1f. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have δια (by) here before στοματος, but only δια before πνευματος αγιου (the Holy Spirit). Hort calls this a "primitive error" perhaps due to an early scribe who omitted this second δια so close to the first δια (Robertson, Introduction to the Textual Criticism of the N.T., p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort.

Why ( ινα τ ). This Greek idiom calls for γενητα (second aorist middle subjunctive),

That what may happen.

The Gentiles ( εθνη ). So always in LXX, while λαο (peoples) can include Jews.

Did rage ( εφρυαξαν ). First aorist active indicative of φρυασσω, late word, to neigh like a horse, to prance or stamp the ground, to put on lofty airs. Only here in the N.T. in this quotation from Ps 2:1.

Imagine ( εμελετησαν ). First aorist active indicative of μελεταω. Old verb from μελετη (care), to practise, to caution, as orators and rhetoricians. Only here in the N.T. in this quotation.

Set themselves in array ( παρεστησαν ). Literally, stood by.

Against his Anointed ( κατα του Χριστου αυτου ). Against his Messiah, his Christ.

Both Herod and Pontios Pilate ( Hηρωιδης τε κα Ποντιυς Πειλατος ). Luke alone (Lu 23:12) tells of the reconciliation between Herod and Pilate at the trial of Jesus. So Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ.

Whom thou didst anoint ( ον εχρισας ). As in verse 26 (cf. Lu 4:18; Isa 61:1). Inaugurated as King Messiah.

Foreordained ( προωρισεν ). First aorist active indicative of προοριζω, "They rise above sight and seem to see the Hand which 'shapes men's ends, rough hew them how they will'" (Furneaux).

And now ( κα τα νυν ). "And as to (accusative of general reference) the now things (the present situation)." Only in the Acts in the N.T. (5:38; 17:30; 20:32; 27:22).

Grant ( δος ). Second aorist active imperative of διδωμ, urgency of the aorist, Do it now.

To speak thy word with all boldness ( μετα παρρησιας πασης λαλειν τον λογον σου ). Literally, "with all boldness to go on speaking (present active infinitive) thy word." Peter and John had defied the Sanhedrin in verse 20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.

While thou stretchest forth thy hand ( εν τω την χειρα εκτεινειν σε ). Luke's favourite idiom, "In the stretching out (articular present active infinitive) the hand as to thee" (accusative of general reference), the second allusion to God's "hand" in this prayer (verse 28).

To heal ( εις ιασιν ). For healing. See verse 22.

And that signs and wonders may be done ( κα σημεια κα τερατα γινεσθα ). Either to be taken as in the same construction as εκτεινειν with εν τω as Revised Version has it here or to be treated as subordinate purpose to εν τω εκτεινειν (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

The place was shaken ( εσαλευθη ο τοπος ). By an earthquake most likely as in 16:26, but none the less a token of God's presence and power (Ps 114:7; Isa 2:19, 21; Heb 12:26f.).

Were gathered together ( ησαν συνηγμενο ). Periphrastic past perfect passive of συναγω.

They spake ( ελαλουν ). Imperfect active indicative, began to speak, after being filled ( επλησθησαν, aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in verse 29 to describe their conduct.

Of one heart and soul ( καρδια κα ψυχη μια ). It is not possible to make sharp distinction between heart and soul here (see Mr 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude ( του πληθους, subjective genitive) of those who believed."

Not one of them ( ουδε εις ). More emphatic than ουδεις, "not even one."

Common ( κοινα ). In the use of their property, not in the possession as Luke proceeds to explain. The word κοινος is kin to συν (together with)= ξυν (Epic) and so ξυνοσ=κοινος. See this word already in 2:44. The idea of unclean (Ac 10:15) is a later development from the original notion of common to all.

Gave their witness ( απεδιδουν το μαρτυριον ). Imperfect active of αποδιδωμ, old verb to give back, to pay back a debt (Lu 7:42), but a late omega form instead of the usual απεδιδοσαν. They kept on giving their witness with power after the answer to their prayer (verse 31).

Of the resurrection ( της αναστασεως ). It was on this issue that the Sadducees had arrested them (4:1-3).

That lacked ( ενδεης ). Literally, in need, old adjective, here only in the N.T.

Were ( υπηρχον ). Imperfect active of υπαρχω, to exist.

Sold them and brought ( πωλουντες εφερον ). Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied.

Laid them ( ετιθουν ). Imperfect active again, repetition, of τιθημ, late omega form for the usual ετιθεσαν.

Distribution was made ( διεδιδετο ). Imperfect passive of διαδιδωμ, late omega form for διεδιδοτο (the stem vowel ο displaced by ε ). Impersonal use of the verb here.

According as any one had need ( καθοτ αν τις χρειαν ειχεν ). Imperfect active of εχω with καθοτ and αν with the notion of customary repetition in a comparative clause (Robertson, Grammar, p. 967).

Barnabas ( Βαρναβας ). His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in verse 34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation" ( υιος παρακλησεως ). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Ac 11:23 the very word παρεκαλε (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1Co 14:3. Encouragement is the chief idea in παρακλησις though exhortation, comfort, consolation are used to render it (Ac 9:31; 13:15; 15:31). See also 16:9; 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from Βαρνεβους (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Ac 14:14) in the broad sense of that word.

Having a held ( υπαρχοντος αυτω αγρου ). Genitive absolute with present active participle of υπαρχω and dative of possession.

Sold it and brought ( πωλησας ηνεγκεν ). Aorist active participle of πωλεω and second aorist active indicative of φερω because a single definite instance. So also with εθηκεν (laid), first aorist active.

‏ Acts 5

Sold ( επωλησεν ). Aorist active indicative again, for a single case.

Kept back ( ενοσφισατο ). First aorist middle indicative of νοσφιζω, old verb from νοσφ, afar, apart, and so to set apart, to separate for oneself, but only here, verse 3; Tit 2:10 in the N.T.

His wife also being privy to it ( συνειδυιης κα της γυναικος ). Genitive absolute with second perfect participle of συνοιδα, to know together with one, "his wife also knowing it together with him."

Brought a certain part ( ενεγκας μερος τ ). Aorist active participle of φερω, for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

Filled ( επληρωσεν ). The very verb used of the filling by the Holy Spirit (4:31). Satan the adversary is the father of lies (Joh 8:44). He had entered into Judas (Lu 22:3; Joh 13:27) and now he has filled the heart of Ananias with a lie.

To lie to the Holy Spirit ( ψευσασθα σε το πνευμα το αγιον ). Infinitive (aorist middle) of purpose with accusative of general reference ( σε ) and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in verse 4 ( ανθρωποις, men, τω θεω, God). The Holy Spirit had been given them to guide them into truth (Joh 15:13).

Whiles it remained ( μενον ). Present active participle of mend, unsold, Peter means.

After it was sold ( πραθεν ). First aorist passive of πιπρασκω, to sell.

How is that thou hast conceived ( Τ οτ εθου ). Quid est quod. See Lu 2:49. See also Ac 5:9. Second aorist middle indicative second person singular of τιθημ. The devil filled his heart (verse 3), but all the same Ananias did it too and is wholly responsible.

Hearing ( ακουων ). Present active participle of ακουω, while hearing.

Fell down ( πεσων ). Second aorist active participle of πιπτω, fell all of a sudden while listening.

Gave up the ghost ( εξεψυξεν ). First aorist active indicative of εκψυχω, late verb in LXX and Hippocrates, to breathe out, to expire. In the N.T. only here, verse 10; 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

The young men ( ο νεωτερο ). Literally the younger men (contrast with ο πρεσβυτερο, the elder men). Same as νεανισκο in verse 10 and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers.

Wrapped him round ( συνεστειλαν ). First aorist active indicative of συστελλω, old verb, to draw together, or contract (1Co 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.

And it was about the space of three hours after ( εγενετο δε ως ωρων τριων διαστημα ). Literally "Now there came an interval ( διαστημα, distance, space between) of about ( ως ) three hours."

When ( κα ). This use of κα after εγενετο is characteristic of Luke's style in the Gospel.

Not knowing ( μη ειδυια ). Feminine singular of second perfect active participle of οιδα. Μη usual negative of the participle in the Koine.

For so much ( τοσουτου ). Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (verse 2). The use of ε in direct questions appears in Luke (Lu 13:23; 22:49) as in the LXX like the Hebrew im and in Ac 1:6; 19:2, etc.

Ye have agreed together ( συνεφωνηθη υμιν ). First aorist passive indicative of συμφωνεω (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit" (Vincent).

To tempt the Spirit of the Lord ( πειρασα το πνευμα κυριου ). Like "Thou shalt not tempt the Lord thy God." It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub.

The feet ( ο ποδες ). Graphic picture by Peter as he heard the steps of the young men at the door.

Immediately ( παραχρημα ). Hence her death was regarded as supernatural like that of Ananias.

By her husband ( προς τον ανδρα αυτης ). Face to face to her husband.

Upon the whole church ( εφ' ολην την εκκλησιαν ). Here εκκλησια for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Mt 16:18), the other of the local body (Mt 18:17). In Ac 7:38 it is used of the whole congregation of Israel while in 19:32 it is used of a public assembly in Ephesus. But already in Ac 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

Were wrought ( εγινετο ). Imperfect middle, wrought from time to time.

With one accord ( ομοθυμαδον ). As already in 1:14; 2:46; 4:24 and later 7:57; 8:6; 12:20; 15:25; 18:21; 19:29, old adverb and only in Acts in the N.T. Here "all" is added. In Solomon's Porch again as in 3:11 which see.

Durst ( ετολμα ). Imperfect active of τολμαω, old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check.

Join ( κολλασθα ). Present middle infinitive of κολλαω, old verb to cleave to like glue as in Lu 15:15 which see. Seven times in Acts (9:26; 10:28; 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers.

Howbeit the people ( αλλ'--ο λαος ). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.

Were the more added ( μαλλον προσετιθεντο ). Rather ( μαλλον ) instead of decrease as one might expect. Imperfect passive indicative of προστιθημ common μ verb, kept on being added.

Both of men and women ( ανδρων τε κα γυναικων ). The distinction between ανδρες and γυναικες and to be considered in connection with ανδρες in 4:4 which see.

Insomuch that ( ωστε ). With the present infinitive εκφερειν and τιθενα, regular Greek idiom for result.

Into the streets ( εις τας πλατειας ). Supply οδους (ways), into the broad ways.

On beds and couches ( επ κλιναριων κα κραβαττων ). Little beds ( κλιναρια diminutive of κλινη ) and camp beds or pallets (see on Mr 2:4, 9, 11).

As Peter came by ( ερχομενου Πετρου ). Genitive absolute with present middle participle.

At the least his shadow might overshadow ( καν η σκια επισκιασε ). Future active indicative with ινα (common with οπως in ancient Greek) and καν (crasis for κα εαν =even if), even if only the shadow. The word for shadow ( σκια, like our "sky") is repeated in the verb and preserved in our "overshadow." There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Mt 9:20; Mr 6:56; Joh 9:5) and the use of Paul's handkerchief (Ac 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.

Came together ( συνηρχετο ). Imperfect middle, kept on coming.

Round about ( περιξ ). Old adverb, strengthened form of περ, only here in the N.T.

Vexed ( οχλουμενους ). Present passive participle of οχλεω, to excite a mob ( οχλος ) against one, to trouble, annoy. Old word, only here in the N.T., though ενοχλεω in Lu 6:18.

Were healed every one ( εθεραπευοντο απαντες ). Imperfect passive, were healed one at a time, repetition.

Which is the sect of the Sadducees ( η ουσα αιρεσις των Σαδδουκαιων ). Literally, "the existing sect of the Sadducees" or "the sect which is of the Sadducees," η being the article, not the relative. Hαιρεσις means a choosing, from αιρεομα, to take for oneself, to choose, then an opinion chosen or tenet (possibly 2Pe 2:1), then parties or factions (Gal 5:20; 1Co 11:19; possibly 2Pe 2:1). It is applied here to the Sadducees; to the Pharisees in Ac 15:5; 26:5; to the Christians in 24:5-14; 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Ac 4:1f.). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

With jealousy ( ζηλου ). Genitive case. Old word from zeo, to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Ac 13:45). Common in the epistles.

In public ward ( εν τηρησε δημοσια ). As in 4:3 only with δημοσια (public) added, in the public prison, perhaps not the "common" prison, but any prison is bad enough. In verse 19 it is called "the prison" ( της φυλακης ), the guardhouse.

And stand ( κα σταθεντες ). First aorist passive participle (intransitive, ingressive aorist), take a stand. Bold and pictorial command.

All the words of this life ( παντα τα ρηματα της ζωης ταυτης ). Not just a Hebraism for "all these words of life." Probably "this life" which the Sadducees deny and of which the angel is now speaking, this eternal life. (Joh 6:63, 68; 1Co 15:19).

About daybreak ( υπο τον ορθρον ). From ορνυμ, to stir up, to arouse, so the dawn (Lu 24:1; Joh 8:2). Old word, but in the N.T. only these three passages. "Under the dawn" or "about dawn." Sub lucem. The temple doors would be open for early worshippers and traffickers (Joh 2:14).

Taught ( εδιδασκον ). Imperfect active, began to teach.

The council ( το συνεδριον ). The Sanhedrin.

The senate ( την γερουσιαν ). From γερων, an old man, just as the Latin senatus is from senex, old. Like the γεροντες in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and" ( κα ) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all.

To the prison house ( εις το δεσμωτηριον ), another word for prison ( τηρησις δημοσια in verse 18, η φυλακη in verse 19). See also verses 22, 23, 25. This from δεσμος, bond, and τηρεω, to keep, place where bound men are kept.

The officers ( ο υπηρετα ). Under-rowers, literally (Mt 5:25). The servants or officers who executed the orders of the Sanhedrin.

Shut ( κεκλεισμενον ). Perfect passive participle of κλειω. Shut tight.

Standing at the doors ( εστωτας επ των θυρων ). Graphic picture of the sentinels at the prison doors.

They were much perplexed ( διηπορουν ). Imperfect active of διαπορεω old verb by Luke only in the N.T. See already on Ac 2:12. They continued puzzled.

Whereunto this would grow ( τ αν γενοιτο τουτο ). More exactly,

As to what this would become. Second aorist middle optative of γινομα with αν, the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on." The indirect question simply retains the optative with αν (Robertson, Grammar, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

Brought ( ηγεν ). Imperfect active of αγω, was bringing (leading), slowly no doubt, and solemnly.

But without violence ( ου μετα βιας ). Literally, not with violence.

For they feared ( εφοβουντο γαρ ). Imperfect middle, still feared, kept on fearing.

Lest they be stoned ( μη λιθασθωσιν ). Negative purpose with μη (like ινα μη ), probably with "not with violence," though possible with "they feared." They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιθαζω (from λιθος, stone), old verb to pelt with stones (Ac 14:19; Joh 10:31-33).

They set them ( εστησαν ). First aorist active indicative (transitive) of ιστημ.

We straitly charged ( Παραγγελια παρηγγειλαμεν ). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Lu 22:15). Somewhat like the cognate accusative. The command referred to occurs in Ac 4:17, 18 and the refusal of Peter and John in 4:20.

To bring upon us ( επαγαγειν εφ' ημας ). Note repetition of επ. Second aorist active infinitive of επαγω, old verb, but in the N.T. only here and 2Pe 2:1, 5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Mt 27:25). Paul tried to save the Jews (Ac 18:6; 22:20). " This man" ( του ανθρωπου τουτου ). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

We must ( δε ). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Ac 4:20).

Obey ( πειθαρχειν ). Old verb from πειθομα and αρχη, to obey a ruler. Only by Luke and Paul in the N.T.

Ye slew ( διεχειρισασθε ). First aorist middle indicative of διαχειριζομα, old verb from δια and χειρ (hand), to take in hand, manage, to lay hands on, manhandle, kill. In the N.T. only here and Ac 26:21.

Hanging him upon a tree ( κρεμασαντες επ ξυλου ). First aorist active participle of κρεμαννυμ ( κρεμαννυω seen already in Mt 18:6 and Lu 23:39). Peter refers to De 21:23 as Paul does in Ga 3:13, the curse pronounced on every one who "hangs upon a tree."

Exalt ( υψωσεν ) In contrast to their murder of Christ as in 2:23f. Peter repeats his charges with increased boldness.

With his right hand ( τη δεξια αυτου ). So instrumental case, or at his right hand (locative case), or even "to his right hand" (dative case) as in 2:33.

Prince and Saviour ( αρχηγον κα σωτηρα ). See on 3:15. Clearly "Prince" here.

To give ( του δουνα ). Genitive of articular infinitive (second aorist active of διδωμ ) of purpose.

We are witnesses ( ημεις εσμεν μαρτυρες ). As in 2:32.

Things ( ρηματων ). Literally, sayings, but like the Hebrew dabhar for "word" it is here used for "things."

And so is the Holy Ghost ( κα το πνευμα το αγιον ). The word for "is" ( εστιν ) is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God's Son, by the Father.

Were cut to the heart ( διεπριοντο ). Imperfect passive of διαπριω old verb ( δια, πριω ), to saw in two ( δια ), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in Ac 2:37. Only here and Ac 7:54 (after Stephen's speech) in the N.T. (cf. Simeon's prophecy in Lu 2:35).

Were minded ( εβουλοντο ). Imperfect middle of βουλομα. They were plotting and planning to kill ( ανελειν, as in Ac 2:23; Lu 23:33 which see) then and there. The point in 4:7 was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. "They were on the point of committing a grave judicial blunder" (Furneaux).

Gamaliel ( Γαμαλιηλ ). The grandson of Hillel, teacher of Paul (Ac 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Lu 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" ( νομοδιδασκαλος ). This word appears already in Lu 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Ti 1:7). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards.

Had in honour of all the people ( τιμιος παντ τω λαω ). Ethical dative. Τιμιος from τιμη, old word meaning precious, dear.

The men ( τους ανθρωπους ). Correct text as in verse 35, not "the apostles" as Textus Receptus.

Take heed ( προσεχετε εαυτοις ). Hold your mind ( νουν, unexpressed) for or on yourselves (dative case), the usual idiom.

Theudas ( Θευδας ). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (Ant. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (Ant. XVIII. 1, 6; XX. 5, 2; War ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians.

To be somebody ( εινα τινα ). Indirect assertion with the infinitive and the accusative of general reference ( εαυτον ) and τινα, predicate accusative. Τινα could be "anybody" or "somebody" according to context, clearly "somebody" of importance here.

Joined themselves ( προσεκλιθη ). Correct text and not προσεκολληθη (Textus Receptus). First aorist passive indicative of προσκλινω, old verb to lean towards, to incline towards. Here only in the N.T.

Was slain ( ανηιρεθη ). First aorist passive of αναιρεω (cf. verse 33).

Obeyed ( επειθοντο ). Imperfect middle, kept on obeying.

Were dispersed ( διελυθησαν ). First aorist passive indicative (effective aorist) of διαλυω, old verb to dissolve, to go to pieces. Here only in the N.T.

Of the enrolment ( της απογραφης ). Described by Josephus (Ant. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Lu 2:2). See the discussion on Lu 2:2. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (The Bearing of Recent Discovery on the Trustworthiness of the N.T.) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, Luke the Historian in the Light of Research).

Drew away ( απεστησε ). Causative sense of the first aorist active indicative of αφιστημ, made people ( λαον, no need of "some of the") to revolt (apostatize) with him.

He also ( κακεινος, crasis for κα εκεινος ). That one, also.

Were scattered abroad ( διεσκορπισθησαν ). First aorist (effective) passive indicative of διασκορπιζω, old verb to disperse. Used of sheep (Mr 14:27), of property (Lu 15:13). Aorist here after imperfect ( επειθοντο ) as in verse 36.

Refrain from ( αποστητε απο ). Second aorist (ingressive) active imperative of αφιστημ of verse 37. Do ye stand off from these men. "Hands off" was the policy of Gamaliel.

For if--be ( οτ εαν--η ). Hοτ gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, εαν with the present subjunctive η, undetermined with prospect of determination. Assuming that it is from men, "it will be overthrown" ( καταλυθησετα, first future passive of καταλυω, to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

But if it is of God ( ε δε εκ θεου εστιν ). The second alternative is a condition of the first class, determined as fulfilled, ε with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition assumes that the thing is so without affirming it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow" ( καταλυσα ) these men for they in that case must "overthrow" God,

lest haply ye be found ( μη ποτε--υρεθητε, negative purpose with first aorist passive subjunctive)

even to be fighting against God ( κα θεομαχο, late adjective from θεος and μαχομα, in LXX and here only in the N.T.).

To him they agreed ( επεισθησαν αυτω ). First aorist passive indicative of πειθω, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17).

Not to speak ( μη λαλειν ). The Sanhedrin repeated the prohibition of 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

They therefore ( ο μεν ουν ). No answering δε.

They were counted worthy to suffer dishonour for the Name ( κατηξιωθησαν υπερ του ονοματος ατιμασθηνα ). First aorist passive indicative of καταξιοω, old verb to count worthy. Three times in N.T. (Lu 20:35; Ac 5:41; 2Th 1:5). First aorist passive infinitive of ατιμαζω, old verb to make one dishonoured ( ατιμος ). Forms here an oxymoron ( οξυς, sharp, μορος, foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference" (Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name" as in Jas 2:7; 3Jo 1:7. With the Jews this absolute use of "the Name" meant Jehovah. The Christians now apply it to Jesus.

Every day ( πασαν ημεραν ). Accusative of extent of time, all through every day.

In the temple and at home ( εν τω ιερω κα κατ' οικον ). This was a distinct triumph to go back to the temple where they had been arrested (verse 25) and at home or from house to house, as it probably means (cf. 2:46). It was a great day for the disciples in Jerusalem.

They ceased not ( ουκ επαυοντο ). Imperfect middle. They kept it up.

Jesus as the Christ ( τον Χριστον Ιησουν ). Jesus is the direct object of the participles διδασκοντες (teaching) and ευαγγελιζομενο (preaching or evangelizing) while "the Christ" ( τον Χριστον ) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.