03800
 \\Must\\ (\\dei\\). Present necessity corresponding to the old necessity
 (\\edei\\) about Judas (verse
 # 16
 This sentence in verses
 # 21,22
 begins with \\dei\\. \\That\\ (\\hi\\). Locative case of the relative
 attracted to the case of the antecedent. \\Went in and went out\\
 (\\eislthen kai exlthen\\). Constative aorist active. \\With us\\ (\\eph'\\
 \\hmas\\). \\Over us\\, the margin has it. But the full phrase would be
 \\eph' hmas kai aph' hmn\\. He came to us and went from us
 (Knowling).

03801
 \\Beginning\\ (\\arxamenos\\). Aorist middle participle of \\arch\\,
 agreeing (nominative) with \\ho kurios Isous\\ (the Lord Jesus). The
 ministry of Jesus began with the ministry of John. Strictly
 speaking \\arxamenos\\ should be the accusative and agree with
 \\martura\\ (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\\ (\\martura ts anastases autou\\
 \\sun hmin\\). 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.

03802
 \\They put forward two\\ (\\estsan duo\\). First aorist active
 indicative (transitive) of \\histmi\\ (not intransitive second
 aorist, though same form in the third person plural). Somebody
 nominated two names, Justus and Matthias.

03803
 \\Show us the one whom thou hast chosen\\ (\\anadeixon hon exelex\\).
 First aorist active imperative of \\anadeiknumi\\, to show up, make
 plain. First aorist middle indicative second person singular of
 \\ekleg\\, 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\\ (\\kardiognsta\\,
 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.

03804
 \\Apostleship\\ (\\apostols\\). 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\\ (\\eis ton topon ton idion\\). 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.

03805
 \\He was numbered\\ (\\sunkatepsphisth\\). 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 \\sunkatapsphiz\\ occurs here alone in the N.T. and
 elsewhere only in Plutarch (_Them_. 21) in the middle voice for
 condemning with others. \\Sunpsphiz\\ occurs in the middle voice in
 # Ac 19:19
 for counting up money and also in Aristophanes. \\Psphiz\\ with
 \\dapann\\ 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
 (\\psphoi\\) in voting, black for condemning, white
 # Re 2:17
 in acquitting. Here it is used in much the same sense as
 \\katarithme\\ in verse
 # 17

03806
 \\Was now come\\ (\\en ti sunplrousthai\\). Luke's favourite idiom of
 \\en\\ with the articular present infinitive passive and the
 accusative of general reference, "in the being fulfilled
 completely (perfective use of \\sun-\\) 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\\ (\\pantes homou\\
 \\epi to auto\\). All together in the same place. Note \\homou\\ here
 (correct text), not \\homothumadon\\ as in
 # 1:14
 and so a bit of tautology.

03807
 \\Suddenly\\ (\\aphn\\). Old adverb, but in the N.T. only in Acts
 # 2:2; 16:26; 28:6
 Kin to \\exaiphns\\
 # Ac 22:61
 \\A sound\\ (\\chos\\). Our \\echo\\. 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" (\\hsper\\
 \\pheromens pnos biaias\\). 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). \\Pno\\ (wind) is used here (in the N.T. only here and
 # 17:25
 though old word) probably because of the use of \\pneuma\\ in verse
 # 4
 of the Holy Spirit. In
 # Joh 3:5-8
 \\pneuma\\ occurs for both wind and Spirit. \\Filled\\ (\\eplrsen\\). "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\\ (\\san kathmenoi\\). Periphrastic
 imperfect middle of \\kathmai\\.

03808
 \\Parting asunder\\ (\\diamerizomenai\\). Present middle (or passive)
 participle of \\diameriz\\, old verb, to cleave asunder, to cut in
 pieces as a butcher does meat (aorist passive in
 # Lu 11:17
 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
 (\\hsei\\, 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\\ (\\ekathisen\\). Singular verb here, though plural \\pthsan\\
 with tongues (\\glssai\\). A tongue that looked like fire sat upon
 each one.

03809
 \\With other tongues\\ (\\heterais glssais\\). 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\\ (\\kaths to pneuma edidou apophtheggesthai autois\\). 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
 (\\edidou\\). Perhaps they did not all speak at once, but one after
 another. \\Apophtheggesthai\\ 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
 \\Apophthegm\\ is from this verb.

03810
 \\Were dwelling\\ (\\san katoikountes\\). Periphrastic imperfect active
 indicative. Usually \\katoike\\ 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\\ (\\eulabeis\\).
 Reverent (\\eu\\, well, \\lamban\\, to take).
 See note 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

03811
 \\When this sound was heard\\ (\\genomens ts phns tauts\\). Genitive
 absolute with aorist middle participle. Note \\phn\\ this time, not
 \\cho\\ as in verse
 # 1
 \\Phn\\ 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\\ (\\sunechuth\\). First aorist
 passive indicative of \\sunche\\ or \\sunchun\\, 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\\ (\\ti idii dialekti\\). Locative case. Each
 one could understand his own language when he heard that. Every
 one that came heard somebody speaking in his native tongue.

03812
 \\Were amazed\\ (\\existanto\\). Imperfect middle of \\existmi\\, to stand
 out of themselves, wide-open astonishment. \\Marvelled\\
 (\\ethaumazon\\). Imperfect active. The wonder grew and grew.
 \\Galileans\\ (\\Galilaioi\\). 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
 _Koin_, but there were various local tongues "wherein we were
 born" (\\en hi egennthmen\\). 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 (\\Diaspora\\) 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\\ (\\proslutoi\\). These last from
 \\proserchomai\\, 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.

03813
03814
03815
03816
 \\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\\
 (\\akouomen lalountn autn\\). Genitive case \\autn\\ with \\akou\\ the
 participle \\lalountn\\ agreeing with \\autn\\, a sort of participial
 idiom of indirect discourse (Robertson, _Grammar_, pp. 1040ff.).
 \\The mighty works\\ (\\ta megaleia\\). Old adjective for magnificent. In
 LXX, but only here (not genuine in
 # Lu 1:49
 in the N.T. Cf.
 # 2Pe 1:16
 for \\megaleiots\\ (majesty).

03817
 \\Were perplexed\\ (\\diporounto\\). Imperfect middle of \\diapore\\
 (\\dia\\, \\a\\ privative, \\poros\\) to be wholly at a loss. Old verb,
 but in N.T. only in Luke and Acts. They continued amazed
 (\\existanto\\) and puzzled. \\What meaneth this?\\ (\\Ti thelei touto\\
 \\einai\\). Literally, what does this wish to be?

03818
 \\Mocking\\ (\\diachleuazontes\\). Old verb, but only here in the N.T.,
 though the simple verb (without \\dia\\) in
 # 17:32
 \\Chleu\\ means a joke. \\With new wine\\ (\\gleukous\\). Sweet wine, but
 intoxicating. Sweet wine kept a year was very intoxicating.
 Genitive case here after \\memestmenoi eisin\\ (periphrastic perfect
 passive indicative), old verb \\mesto\\, only here in the N.T.
 Tanked up with new wine, state of fulness.

03819
 \\Standing up with the eleven\\ (\\statheis sun tois hendeka\\). 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 \\statheis\\ (first aorist passive participle
 of \\histmi\\) 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\\ (\\epren tn phnn autou\\). 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 \\epair\\. 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\\ (\\entisasthe ta\\
 \\rhmata mou\\). Late verb in LXX and only here in the N.T. First
 aorist middle from \\entizomai\\ (\\en, ous\\, 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.

03820
 \\As ye suppose\\ (\\hs humeis hupolambanete\\). Note use of \\humeis\\ (ye)
 for decided emphasis. \\The third hour\\ (\\hra trit\\). 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.

03821
 \\This is that which hath been spoken by the prophet Joel\\ (\\touto\\
 \\estin to eirmenon dia tou prophtou Il\\). 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\\
 (\\dunamis\\) 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

03822
 \\In the last days\\ (\\en tais eschatais hmerais\\). 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\\ (\\ekche\\). Future active indicative of \\ekche\\.
 This future like \\edomai\\ and \\piomai\\ 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
 \\ekcheus\\. This verb means to pour out. \\Of my Spirit\\ (\\apo tou\\
 \\pneumatos\\). This use of \\apo\\ (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\\ (\\kai hai thugateres hmn\\). 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
 (\\prophtousa\\). \\Visions\\ (\\horaseis\\). Late word for the more common
 \\horama\\, both from \\hora\\, to see. In
 # Re 4:3
 it means appearance, but in
 # Re 9:17
 as here an ecstatic revelation or vision. \\Dream dreams\\ (\\enupniois\\
 \\enupniasthsontai\\). Shall dream with (instrumental case) dreams.
 First future passive of \\enupniaz\\ from \\enupnios\\ (\\en\\ and
 \\hupnos\\, 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\\ (\\kai ge\\). Intensive particle \\ge\\ added to \\kai\\ (and), an
 emphatic addition (=Hebrew _vegam_). \\Servants\\ (\\doulous\\),
 \\handmaidens\\ (\\doulas\\). 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).

03823
03824
 \\Wonders\\ (\\terata\\). Apparently akin to the verb \\tre\\, to watch
 like a wonder in the sky, \\miracle\\ (\\miraculum\\), marvel, portent.
 In the New Testament the word occurs only in the plural and only
 in connection with \\smeia\\ (signs) as here and in verse
 # 43
 But \\signs\\ (\\smeia\\) here is not in the LXX. See on
 # Mt 11:20
 In verse
 # 22
 all three words occur together: powers, wonders, signs (\\dunamesi,\\
 \\terasi, smeiois\\). \\As above\\ (\\an\\). This word is not in the LXX
 nor is "beneath" (\\kat\\), both probably being added to make
 clearer the contrast between heaven and earth. \\Blood and fire and\\
 \\vapour of smoke\\ (\\haima kai pur kai atmida kapnou\\). A chiasm as
 these words illustrate bloodshed and destruction by fire as signs
 here on earth.

03825
 \\Shall be turned\\ (\\metastraphsetai\\). Second future passive of
 \\metastreph\\, 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\\ (\\prin\\
 \\elthein hmeran kuriou tn megaln kai epiphan\\). The use of
 \\prin\\ 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\\ (\\epiphan\\) is the same root as epiphany (\\epiphaneia\\) 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

03826
 \\Shall call on\\ (\\epikalestai\\). First aorist middle subjunctive of
 \\epikale\\, common verb, to call to, middle voice for oneself in
 need. Indefinite relative clause with \\ean\\ and so subjunctive,
 punctiliar idea, in any single case, and so aorist.

03827
 \\Hear these words\\ (\\akousate tous logous toutous\\). 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\\ (\\kaths autoi\\
 \\oidate\\). Note \\autoi\\ 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.

03828
 \\Him\\ (\\touton\\). "This one," resumptive and emphatic object of "did
 crucify and slay." \\Being delivered up\\ (\\ekdoton\\). Verbal adjective
 from \\ekdidmi\\, 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\\ (\\ti hrismeni bouli kai\\
 \\prognsi tou theou\\). Instrumental case. Note both purpose
 (\\boul\\) and foreknowledge (\\prognsis\\) of God and "determined"
 (\\hrismen\\, 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\\ (\\dia cheiros\\). Luke
 is fond of these figures (hand, face, etc.) very much like the
 Hebrew though the vernacular of all languages uses them. \\Lawless\\
 \\men\\ (\\anomn\\). 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\\ (\\prospxantes\\). First aorist active participle of
 \\prospgnumi\\, rare compound word in Dio Cassius and here only in
 the N.T. One must supply \\ti stauri\\ and so it means "fastened to
 the cross," a graphic picture like Paul's "nailed to the cross"
 (\\proslsas ti stauri\\) in
 # Col 2:14
 \\Did slay\\ (\\aneilate\\). Second aorist active indicative with first
 aorist vowel \\a\\ instead of \\o\\ as is common in the _Koin_. This
 verb \\anaire\\, 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.

03829
 \\God raised up\\ (\\ho theos anestsen\\). _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\\ (\\tas dinas tou\\
 \\thanatou\\). Codex Bezae has "Hades" instead of death. The LXX has
 \\dinas thanatou\\ 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
 \\dinas\\ (birth pangs) we do not know. Early Christian writers
 interpreted the Resurrection of Christ as a birth out of death.
 "Loosing" (\\lusas\\) suits better the notion of "snares" held a
 prisoner by death, but birth pangs do bring deliverance to the
 mother also. \\Because\\ (\\kathoti\\). This old conjunction (\\kata, hoti\\)
 occurs in the N.T. only in Luke's writings. \\That he should be\\
 \\holden\\ (\\krateisthai auton\\). Infinitive present passive with
 accusative of general reference and subject of \\n adunaton\\. The
 figure goes with "loosed" (\\lusas\\) above.

03830
 \\Concerning him\\ (\\eis auton\\). 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\\ (\\proormn\\).
 Imperfect middle without augment of \\proora\\, 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 \\pro-\\ is made
 plainer by "before my face" (\\enpion mou\\). \\On my right hand\\ (\\ek\\
 \\dexin mou\\). The Lord Jehovah like a defender or advocate stands
 at David's right hand as in trials in court
 # Ps 109:31
 \\That\\ (\\hina\\) here is almost result. \\Moved\\ (\\saleuth\\). First
 aorist passive subjunctive of \\saleu\\, to shake like an
 earthquake.

03831
 \\Was glad\\ (\\uphranth\\). First aorist (timeless here like the
 Hebrew perfect) passive indicative of \\euphrain\\ (cf.
 # Lu 15:32
 Timeless also is "rejoiced" (\\galliasato\\). \\Shall dwell\\
 (\\katasknsei\\). Shall tabernacle, pitch a tent, make one's abode
 (cf.
 # Mt 13:32
 See note on "Mt 8:20"
  about \\katasknseis\\ (nests) \\In hope\\ (\\ep' elpidi\\). On hope, the
 hope of the resurrection.

03832
 \\In Hades\\ (\\eis Hidn\\). 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 \\eis\\ here=\\en\\ is common enough. The
 Textus Receptus here reads \\eis Hidou\\ (genitive case) like the
 Attic idiom with \\domon\\ (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 \\helan\\,
 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\\ (\\ton hosion sou\\). Peter applies these words to the
 Messiah. \\Corruption\\ (\\diaphthoran\\). The word can mean destruction
 or putrefaction from \\diaphtheir\\, 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.

03833
 \\The ways of life\\ (\\hodous zs\\). Though dead God will show him the
 ways back to life.

03834
 \\I may say\\ (\\exon eipein\\). Supply \\estin\\ before \\exon\\,
 periphrastic present indicative of \\exeimi\\, to allow, permit. The
 Authorized Version has "Let me speak," supplying \\esto\\ present
 imperative. \\Freely\\ (\\meta parrsias\\). Telling it all (\\pan, rhsia\\
 from \\eipon\\, 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\\ (\\tou patriarchou\\). Transliteration of the word,
 from \\patria\\, family, and \\arch\\, 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\\ (\\etaph\\). Second aorist passive indicative of
 \\thapt\\. 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.

03835
03836
 \\Foreseeing\\ (\\proidn\\). Second aorist active participle. Did it as
 a prophet. \\Of the Christ\\ (\\tou Christou\\). 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.

03837
 \\This Jesus\\ (\\touton ton Isoun\\). 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\\ (\\hou\\). 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.

03838
 \\By the right hand of God\\ (\\ti dexii tou theou\\). 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 (\\ti elpidi\\),
 saved by hope, in hope, or for hope. Usually it is quite easy to
 tell the case when the form is identical. \\Exalted\\ (\\hupstheis\\).
 First aorist passive participle of \\hupso\\, to lift up. Here both
 the literal and tropical sense occurs. Cf.
 # Joh 12:32
 \\The promise of the Holy Spirit\\ (\\tn epaggelian tou pneumatos tou\\
 \\hagiou\\). The promise mentioned in
 # 1:4
 and now come true, consisting in the Holy Spirit "from the
 Father" (\\para tou patros\\), sent by the Father and by the Son
 # Joh 15:26; 16:7
 See also
 # Ga 3:14
 \\He hath poured forth\\ (\\execheen\\). Aorist active indicative of
 \\ekche\\ 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\\
 (\\touto ho humeis kai blepete kai akouete\\). 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.

03839
 \\Ascended not\\ (\\ou--aneb\\). 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\\ (\\kathou\\). Late _Koin_ form for earlier
 \\kathso\\, present middle imperative second singular of \\kathmai\\.

03840
 \\Till I make\\ (\\hes an th\\). Second aorist active subjunctive of
 \\tithmi\\ with \\an\\ after \\hes\\ 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\\ (\\Asphals oun\\). Assuredly therefore, without
 any slip or trip (\\asphals\\ from \\a\\ privative and \\sphall\\, to
 trip, to slip. Peter draws a powerfully pungent conclusion by the
 use of the adverb \\asphals\\ and the inferential conjunction \\oun\\.
 Peter's closing sentence drives home the point of his sermon:
 "This very Jesus whom ye crucified (note \\humeis\\, strongly
 emphatic \\ye\\), him God made both Lord and Messiah" (\\kai kurion kai\\
 \\Christon\\), 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.

03841
03842
 \\They were pricked in their heart\\ (\\katenugsan tn kardian\\).
 Second aorist indicative of \\katanuss\\, 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
 \\katanuxis\\ 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?\\ (\\Ti poismen\\).
 Deliberative subjunctive first aorist active. The sermon went
 home, they felt the sting of Peter's words, compunction
 (\\compungo\\). Codex Bezae adds: "Show us."

03843
 \\Repent ye\\ (\\metanosate\\). 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\\ (\\kai baptistht hekastos hmn\\). 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" (\\en ti onomati Isou Christou\\). In accordance
 with the command of Jesus in
 # Mt 28:19
 (\\eis to onoma\\). No distinction is to be insisted on between \\eis\\
 \\to onoma\\ and \\en ti onomati\\ with \\baptiz\\ since \\eis\\ and \\en\\
 are really the same word in origin. In
 # Ac 10:48
 \\en ti onomati Isou Christou\\ occurs, but \\eis\\ to \\onoma\\ in
 # 8:16; 19:5
 The use of \\onoma\\ means in the name or with the authority of one
 as \\eis onoma prophtou\\
 # 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 note 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\\ (\\eis aphesin tn\\
 \\hamartin hmn\\). 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 \\eis\\ does exist as in
 # 1Co 2:7
 \\eis doxan hmn\\ (for our glory). But then another usage exists
 which is just as good Greek as the use of \\eis\\ for aim or purpose.
 It is seen in
 # Mt 10:41
 in three examples \\eis onoma prophtou, dikaiou, mathtou\\ 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 (\\eis to krugma Ina\\). They repented
 because of (or at) the preaching of Jonah. The illustrations of
 both usages are numerous in the N.T. and the _Koin_ 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\\ (\\tn drean tou hagiou pneumatos\\). The gift consists
 # Ac 8:17
 in the Holy Spirit (genitive of identification).

03844
 \\The promise\\ (\\h epaggelia\\). The promise made by Jesus
 # 1:4
 and foretold by Joel (verse
 # 18
 \\To you\\ (\\humin\\). You Jews. To your descendants, sons and daughters
 of verse
 # 17
 \\To all that are afar off\\ (\\psin tois eis makran\\. 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\\ (\\an proskalestai\\). First
 aorist middle subjunctive with \\an\\ 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.

03845
 \\With many other words\\ (\\heterois logois pleiosin\\). Instrumental
 case. Not necessarily "different" (\\heterois\\), but "further,"
 showing that Luke does not pretend to give all that Peter said.
 This idea is also brought out clearly by \\pleiosin\\ ("more," not
 "many"), more than these given by Luke. \\He testified\\
 (\\diemarturato\\). First aorist middle of \\diamarturomai\\, old verb,
 to make solemn attestation or call to witness (perfective use of
 \\dia\\), while \\marture\\ 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\\ (\\kai parekalei\\). Imperfect active, kept on
 exhorting. \\Save yourselves\\ (\\sthte\\). First aorist passive of
 \\sz\\. Literally, Be ye saved. \\Crooked\\ (\\skolias\\). Old word,
 opposite of \\orthos\\, straight. _Pravus_ the opposite of _rectus_,
 a perversity for turning off from the truth. Cf.
 # Lu 9:41; Php 2:15

03846
 \\They then\\ (\\Hoi men oun\\). 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
 \\Oun\\ connects with what precedes as the result of Peter's sermon
 while \\men\\ points forward to what is to follow. \\Were baptized\\
 (\\ebaptisthsan\\). First aorist passive indicative, constative
 aorist. Note that only those who had already received the word
 and were converted were baptized. \\There were added\\
 (\\prosetethsan\\). First aorist passive indicative of \\prostithmi\\,
 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\\ (\\psuchai\\). Persons as in verse
 # 43

03847
 \\They continued steadfastly\\ (\\san proskarturountes\\). Periphrastic
 active imperfect of \\proskarture\\ as in
 # Ac 1:14
 (same participle in verse
 # 46
 \\Fellowship\\ (\\koinnii\\). Old word from \\koinnos\\ (partner, sharer
 in common interest) and this from \\koinos\\ 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 \\koinnia\\ 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 \\agapae\\ (love-feasts). \\The breaking of bread\\ (\\ti klasei\\
 \\tou artou\\). The word \\klasis\\ is an old word, but used only by Luke
 in the N.T.
 # Lu 24:35; Ac 2:42
 though the verb \\kla\\ 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 \\kla\\ 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 \\agapai\\ 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 \\ti klasei\\
 \\tou artou\\ 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\\ (\\tais proseuchais\\). Services where
 they prayed as in
 # 1:14
 in the temple
 # Ac 3:1
 in their homes
 # 4:23

03848
 \\Came\\ (\\egineto\\). Imperfect middle, kept on coming. \\Were done\\
 (\\egineto\\). Same tense. Awe kept on coming on all and signs and
 wonders kept on coming through the apostles. The two things went
 on \\pari passu\\, the more wonders the more fear.

03849
 \\Were together\\ (\\san epi to auto\\). Some MSS. \\san kai\\ (were and).
 But they were together in the same place as in
 # 2:1
 \\And had\\ (\\kai eichon\\). Imperfect active, kept on having, a habit
 in the present emergency. \\Common\\ (\\koina\\). 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.
