Act 2:15-21 | RWP | e4.org | 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 ( ). It was a quick, common sense reply, and complete answer to their suspicion.

‏ Acts 2:15-21

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.