Contents

Preface

Notes

Abbreviations

See Series Addendum

Commentaries on the book of Acts

Analysis

Introduction

The Text and Commentary

Part I

1:1-11

1:12-14

1:15-26

2:1-13

2:14-21

2:22-36

3:37-41

2:42-47

3:1-10

3:11-26

4:1-22

4:23-31

4:32-37

5:1-11

5:12-16

5:17-42

6:1-7

6:8-15

7:1-53

7:54-60

8:1-8

8:9-25

8:26-40

9:1-19a

9:19b-31

9:32-43

10:1-16

10:17-33

10:34-43

10:44-48

11:1-18

11:19-30

12:1-19

12:20-25

Part II

13:1-12

13:13-43

13:44-52

14:1-7

14:8-20

14:21-28

15:1-21

15:22-30

15:31-41

16:1-15

16:16-40

17:1-15

17:16-34

18:1-17

18:18-23

18:24-19:7

19:8-41

20:1-12

20:13-38

21:1-16

21:17-26

21:27-36

21:37-22:29

22:30-23:11

23:12-22

23:23-35

24:1-27

25:1-12

25:13-27

26:1-32

27:1-28:16

28:17-31

Excursus

The Pentecostal Blessings

Greek Glossary

See Series Addendum

Preface

Not everyone is into science fiction, and certainly not the classic sci-fi movies of the fifties. Who could ever forget the 3D version of It Came From Outer Space? Well! probably most of those who saw it, but anyway .... My all-time favourite is not The War of the Worlds, with the modern versions outshining the 1950's original, but The Forbidden Planet, released in 1956 by Metro-Goldwyn-Mayer. Of course, the cinematic effects have not aged well, but for the time, it was a thriller.

I'm not going to bore you with the plot, but it develops around the crew of a spaceship sent to the distant planet Altair IV to rescue an expedition that travelled there some 20 years earlier. The earlier expedition discovered an extinct advanced civilisation that had harnessed unlimited power, and had finally developed the technique of using that power to do whatever they willed. Of course, they didn't count on the "id", the subconscious - we might call it original sin - and that was the end of that experiment! Anyway, Morbius, a scientist from the original expedition, found their underground power-source, tapped into it, and of course, his mental aerations were causing mayhem. Humanity was only saved by destroying the planet.

Ah yes, original sin, corruption, selfishness. Even when we shine, Paul would remind us that "our righteousness is but filthy rags." So, here is sci-fi reminding us that corruption is part of the human condition, and that although technological development may aid all that is good, in the hands of flawed humanity, it can also promote all that is evil.

When I was a youngster, milk was delivered by the milko on a horse and cart. He would measure out a pint of milk and put it in our billycan standing at the front door. So you see, In my lifetime I have witnessed amazing technological and social change. My fear is that technology is increasingly in the hands of Big Brother, a sanitised Marxist humanism set on eradicating the remaining elements of Christian civilisation.

There is much good in socialism, which is why many of the early nineteenth century socialists were Christians. The principle of equity is a foundational New Testament truth, but of course, so is freedom. Yet, this new-age secular heaven on earth ignores the human condition; sin has no place in the new age of enlightenment. Descartes may proclaim "I think, therefore I am", but today it is "I think, therefore it's true." Such wisdom, such power, such potential for destruction.

Luke the physician, friend and colleague of Paul the apostle, is driven by the eschatology of Jesus, and the imperative to be his witness "both in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." Luke's two-part literary effort is a detailed account of the last-days realisation of the kingdom of God in and through God's messiah, Jesus Christ, and of the urgency of making that truth known, even to the centre of Luke's world, godless Rome.

Luke sets us a challenge to do likewise, to play our part as "witnesses" in a godless age where the corruption of power threatens our very existence. Back when Luke wrote the book of Acts, there was no time to waste, and so it is for us today.

It is my hope that these notes aid your task of knowing the mind of Christ.

Bryan Findlayson, 2023.

Notes

Commentaries on the book of Acts

Barrett, ICC, 2 vols, 1994. 5

Blacklock, Tyndale (replaced), 1959. 1D

Bock, BECNT, 2007. 4

Bruce Gk, The Greek text and commentary, Tyndale, 1951. GD

Bruce, NICNT, 1951, revised 1988. 4R

Cho & Park, NCC, 2 vols. 2019. 3

Conzelmann, Hermeneia, (Critical analysis), 1963 / 72 trans. 5

Culy, Culy, Parsons & Hall, HGT, Revised, 2 Vols, 2022. G

Dunn, Epworth, 1996. 3

Fernando, NIVABC, 1998. 3

Fitzmyer, Anchor, 1998. 4

Foakes-Jackson, MNTC, 1931. 1D

Gaventa, Abingdon, 2003. 3

Gooding, True to the Faith (Literary analysis),

Hodder & Stoughton, 1990/5. 3R

Haenchen, Blackwell, 1971 (Critical analysis). 4

Hamilton, Bryn Bawr Greek Commentaries, 1986. G

Hanson, New Clarendon, 1967. 2

Jaroslav, SCM Theological Commentary, 2006. 3

Johnson, Sacra Pagina, 2006. 3

Keener, Exegetical Commentary, 4 vols., Baker Academic, 2012 / 15. 5

Keener has authored a non-technical "summary" in the NCBC series, 2020.

Kellum, EGGNT, 2020. G

Krodel, Augsburg Commentaries, 1986. 4

Lake & Cadbury, Macmillan; esp. vols 3 & 4, 1933. TD

Larkin, IVP Commentary Series, 1995. 3

Levinsohn, Textual Connection in Acts, SBL, 1987. G

Longenecker, Expositors, 1981 /1995. 4

Marshall, Tyndale, 1980. 2

Marshall, Guides, Sheffield Guides, 1992. T

Munck, Anchor (replaced), 1967. 3D

Neil, NCB, 1973. 2D

Packer J. W., CBC, 1966. 1D

Parsons, Paideia, 2008. 2

Peterson D., Pillar, 2009. 4

Polhill, NAC, Broadman Press, 1992. 4

Schnabel, ZECNT, 2014, 4

Stott, BST, 1990. 2R

Tannehill, The Narrative Unity of Luke-Acts, (Literary analysis),

Fortress Press, 1990. T

Thomas, REC, 2011. 3

Walton, Word, 2008/9. 4

Waters, EPSC, 2015. 2R

Williams C.S., Blacks, 1957. 3

Williams D.J, UBCS, 2011 / NIBC, 1990, / GNC, 1985. 2R

Williams R., Torch, 1953. 1D

Williams W.H. Interpretation, John Knox, 1988. 3

Winn, Layman's, 1961. 1D

Witherington, SRC, Eerdmans, 1997. 3

Key:

Level of complexity: 1, non-technical, to 5, requiring a workable knowledge of Greek.

Deceased: D. For publications no longer in print, search bookfinder.com

Other identifiers: Recommended R; Greek Technical G; Theology T

The above is a selection of some of the English Bible Commentaries available on the book of Acts  
 
 
 
 
 
 
 
 

Analysis

"You will be my witnesses
in both Jerusalem, and in all Judea and Samaria,
and to the ends of the earth."

Introduction

The book of Acts records the first 30 years of the Christian church from its origins in Galilee and Jerusalem through the Mediterranean lands and into the centre of the known world, Rome. The author, Luke the physician and companion of Paul the apostle, writes Acts as a sequel to his gospel, detailing the movement of the gospel through the ministry of the apostles, with a particular focus on the Gentile mission of Paul the apostle.

Luke is indeed a historian, but also a theologian. Some have argued he was a novelist, if not myth-maker, but historian and theologian is a far better estimate. Luke sets out to explain the expansion of the way from Jerusalem to Rome under the hand of God's man Paul. Luke reveals how Paul's Gentile mission proceeds under both divine and apostolic authority. Paul is no schismatic running his own race, neither is he a heretic. Paul's gospel of God's grace in Christ bears all the marks of divine and apostolic authority.

When it comes to Paul's mission strategy and to his gospel, Luke is at pains to reveal both the hand of God and the approval of the apostles and the Jerusalem church. Luke's account of the acts of Paul serves to authorise, not just Gentile Christianity, but more particularly, the gospel upon which it rest, namely Paul's gospel of salvation by grace through faith apart from works of the law.

The book of Acts entails Luke's account of the unfolding realisation of Christ's charge to his disciples in Acts 1:8:

"You will be my witnesses
in both Jerusalem, and in all Judea and Samaria,
and to the ends of the earth"

Luke's book of the apostles, proceeds with a particular focus on Paul the apostle and his gospel of grace, so validating his Gentile mission and his gospel. As such, Acts reveals the unfolding realisation of Christ's charge in the power of the Holy Spirit.

In determining the structure of Acts, there is an increasing focus on the book's literary structure, its narrative flow. various approaches are proposed, eg., Goulder in Lord of the Banquet, suggests that Luke has used the life of Jesus to model the careers of Peter, Stephen and Paul. Tannehill in The Narrative Unity of Luke-Acts argues that Luke develops his narrative by constantly cross-referencing episodes in his story so producing a quilted, rather than mono story-line. All this is somewhat artful. It seems more likely that Luke is simply out to tell a story, a story with a particular purpose in mind.

Of the literary approaches to the book of Acts, Gooding in True to the Faith proposes a six part structure:

Christianity and the Restoration of All Things, 1:1-6:7;

Christianity's Worship and Witness, 6:8-9:31;

The Christian Theory and Practice of Holiness, 9:32-12:24;

The Christian Doctrine of Salvation, 12:25-16:5;

Christianity and the Pagan World, 16:6-19:20;

Christianity and the Defence and Confirmation of the Gospel, 19:21-28:31.

Luke's account of the movement of the gospel from Jerusalem to the ends of the world / Rome is best treated historically and geographically. Luke is indeed an artful storyteller and theologian, but the book of Acts is shaped by history. Most commentators follow this approach, although, because Luke is a good storyteller, logical divisions are not always evident in the flow of the story. These notes follow the five-part structure proposed by Dunn:

Beginning in Jerusalem, 1-5;

The initial expansion, 6-12;

The Mission from Antioch, and the Jerusalem Council, 13-15;

The Aegean Mission, 16-20;

The final act: Jerusalem to Rome, 21-28.

Numerous other structures suggest themselves, eg., Waters opts for an episode by episode eighteen-part structure. Marshall, on the other hand, proposes a very simple three-part main structure:

Witnesses in Jerusalem, 1:1-5:42;

Witnesses in Judea and Samaria, 6:1-11:18;

Witnesses to the Ends of the Earth, 11:19-28:31.

There are two distinct textual traditions for the book of Acts, the Alexandrian and Western texts. The text usually followed in the Bible is the Alexandrian text; it is assumed to represent the original textual tradition. The Western text incorporates extra details and is best represented by Codex Bezae Cantabrigiensis, identified as Codex D. This may mean it is a second edition produced by Luke, given that the Alexandrian text often presents as if it is an unedited first version, but most scholars regard it is a second century revision of the original.

There are very few certainties in life, and when it comes to Biblical scholarship, everything is debatable; none-the-less, there is strong evidence to believe that "Luke the beloved physician", Col.4:14, is the author of Luke-Acts. Both books are linked by the writer himself (cf., Acts 1:1-2) and present in a similar writing style and language. The writer is obviously present with Paul at different times during his mission journeys (the use of "we" Acts 16:10-17, 20:5-21:18), and was with Paul when he reached Rome ("When we came to Rome", Acts 27:1-28:16). In his letter to the Colossians, Paul mentions those with him in Rome and Luke stands out in the list as the obvious contender, Col.4:14. By the second century, Luke is accepted as the author of Luke-Acts, eg., the Muratorian fragment AD 120.

Scholars of a more critical bent push the authorship of Acts out to the beginning of the second century, often depicting the book as a historical melodrama authored by an unknown novelist of the time. This seems very unlikely; none-the-less, a late date of around AD 95 is proposed by those who think the author used the Antiquities, the work of Josephus, a Jewish historian, in AD 93. The evidence that the author used Josephus is slender. Given that Acts follows the gospel of Luke ("my earlier book", Acts 1:1), there are those who argue that the work is post AD70, given that the gospel was written after the destruction of Jerusalem, but the mention in the gospel of Jerusalem surrounded by armies doesn't prove the gospel was written after the event. Jesus was well able to read the signs of the times. So, given the way the book of Acts abruptly ends with Paul imprisoned in Rome around AD 62, it is likely that Acts was written around the mid 60's, sometime before Paul's trial and martyrdom. A similar date for the gospel of Luke is also more than likely.

Given that Luke-Acts is a two-part work, Acts is similarly addressed to Theophilus. The ascription is problematic, but it is probably a literary device used to refer to believers in general, while at the same time identifying a key person involved in publication, most likely the person who financed the project. Throughout Acts, the emerging Christian church tended to be mixed congregations of Jews and Gentiles and it is likely that these are Luke's intended audience. The address used of Theophilus indicates his importance, and so possibly also indicates that the social makeup of a normal Christian congregation of the time was mixed - slaves all the way through to an educated elite.

Those of a more critical bent have tended to treat Acts as a historical novel loosely based on the events of the time. So, not really a work of history written to inform, but a melodrama written to entertain, so Haenchen. This judgment of the book is quite unfair because Acts compares well with other ancient historical works; it presents as a classical historical monograph. Luke plays the role of a Greek historian who interprets and dramatises the movement of the gospel from Jerusalem to Rome. As such, Acts is more like a historical treatise than a fictional novel.

As is typical of Greek historians, Luke includes speeches at important points in the action to draw out the meaning underlying the events. In Greek histories of the time, speeches were more artful creations than records of what was said. We know that Luke was present for some of the speeches and certainly had access to both speakers and audience alike, so we can expect that they at least reflect what was said at the time.

The speeches in Acts reflect the formal rhetoric of the time, at times a mixture of the three main forms:

So, Acts is not just history, just as the gospels are not just history. As already noted, Luke has an axe to grind. There is no agreement on classification, but for myself, Luke-Acts falls into the nonfictional apologetic genre, with a sub-classification of self-help / how-to / self-improvement - how to witness.

Every writer has a purpose when they put pen to paper, and Luke obviously has his. As already noted, the purpose is obviously not to provide a general history of the early church, although Luke may have wanted to provide a history of the spread of Christianity from its Jewish roots to the Gentile world; Acts certainly has much to say about missionary expansion, and Luke's account of that expansion places an ongoing obligation on the church to witness for Jesus.

So, Luke may simply want to provide a practical frame for the life and mission of the church in light of Jesus teachings. This is particularly evident in the opening of Acts where Jesus confirms that believers, in the power of the Spirit, are to serve as his witnesses worldwide. The rest of the book of Acts explains how this instruction is played out.

Conzelmann works this line, but extends it by arguing that Luke is providing a way forward for the Christian community stymied by the realised eschatology of Jesus - life lived in the Spirit rather than the immediacy of Christ's return (a practical solution to a failed eschatology).

Maddox in The Purpose of Luke-Acts, focuses on Luke's opening statement in the gospel to Theophilus, "the hope of bringing home to Your Excellency the truth of what you have already heard", Lk.1:4, ie., to provide a confirmation of the truth of the gospel. So, Luke sets out "to reassure the Christians of his day that their faith in Jesus is not an aberration, but the authentic goal toward which God's ancient dealings with Israel were driving. The full stream of God's saving action in history has not passed them by, but has flowed straight into their community-life, in Jesus and the Holy Spirit", Maddox

In providing a model for how to do church, Luke focuses on the particular model evident in the ministry and message of Paul the apostle, such that as Acts progresses, the account becomes an apologia for Paul. This theory is widely held, although often expressed in different ways, eg., Paul is no criminal out to subvert Rome, or Paul is no anti-Semite out to defame Judaism and undermine Biblical teaching. In the nineteenth century, the Tubingen school proposed that Acts was written to gloss over the division that had developed in the early church between Petrine and Pauline factions - an interesting theory, although less than convincing. Luke is at pains to make the point that Paul is no heretic.

Under Jesus' imperative to go into all the world and proclaim the gospel, it is Paul, and his understanding of the gospel as outlined in his general letter to the Romans, who spearheads the gospel from Jew to Gentile, even to the centre of the known world, Rome, and this with the approval of the apostles, in particular, Peter and James. It is this model that Luke would have the Christian church emulate.

God has raised up a mighty Saviour;

The day of salvation is upon us.

A study of the third gospel indicates that Luke is not just a historian, a rote recorder of gospel tradition and reporter of early church history. Luke-Acts reflects Luke's theological perspective. This is not to suggest that Acts is a theological work, it is not, it is just that Luke's apologia reflects his theological perspectives, particularly in the recorded speeches.

Luke's theological perspective reflects Paul's gospel of grace. In the language of today we would say that Luke is reformed.

It is very easy to think that Romans is a model for gospel preaching - sin, sacrifice, salvation - and that for some strange reason, Luke ignores the Pauline model. Yet, Romans is not a gospel tract; it addresses the heresy of nomism, arguing that God's grace is realised through faith in the faithfulness of Christ apart from works of the Law. Yes, Luke's account of the gospel is light on the blood / sacrifice of Jesus, but this most likely reflects early preaching, including Paul's preaching - Christ is Lord and he is risen, cf., Rom.10:9, Phil.2:6-11, 1Thess.1:9-10. And as for the consequences, as for Paul, so for Luke in Acts, it's all about accepting in faith the offer of forgiveness of sins, an offer made without any strings attached. Luke understands Paul's doctrine of grace.

FAITH = RIGHTEOUSNESS = BLESSINGS = WORKS.

There is a sense where Paul, in his early letters, expected the parousia within his own lifetime, but then, in his later letters, he felt that he would be dead by the time Jesus returned. Luke's eschatology reflects the not yet, evident in a number of sermons, both in the terms of good news = blessing, and bad news = cursing / judgment, 17:31. Yet, at the same time, Luke's eschatology is realised, God's reign in Christ is now, a now experienced in the gift of the Holy Spirit.

Jesus' ministry inaugurated the kingdom of God as a PRESENT reality, a now reality realised in the outpouring of the Holy Spirit. For Luke, Gabriel has sounded his trumpet, the new age of the kingdom of God has dawned and so, in the final moments of human history, Jesus disciples are to share in sounding the trumpet, declaring the news from Jerusalem to the ends of the earth. Yet, at the same time, they await the final consummation of the kingdom, the not yet, where, in the presence of all his disciples throughout the ages, Jesus will be enthroned in the HEAVENLY kingdom, bringing to an end the world as we know it.

Commentators argue over whether Luke's eschatology is realised or futuristic, but as the mouse-over diagram below seeks to illustrate, it is both. The cross and empty tomb proclaim Jesus' victory; he is ascended to heaven and has come to the Ancient of Days with his elect, and is at this moment seated in glorious splendour upon his throne, with all the powers of this age bowed before him, Eph.6:2. The kingdom is now, realised, yet, at the same time it is not yet - only inaugurated. Jesus' disciples still await his coming in power, having only tasted his coming in their baptism with the Spirit.

When it comes to Luke's ecclesiology, he presents a pattern to follow. Bengel, when commenting on the final verse of Acts, states "Here, O Church, you have your pattern: it is your task to preserve it and guard what has been entrusted to you", Gnomen Novi Testamenti, 1862.

With respect to nurture / the business of fellowship, Luke reflects Paul's stress on the oneness believers possess in Christ - "neither Jew nor Gentile, neither slave nor free, ....", Gal.3:28. Luke stresses the commonality of the Christian fellowship in Jerusalem. In fact, reading his description of the early church we could easily conclude that he was a socialist at heart, cf., 2:42-47. Conzelmann argues that such descriptions serve only to provide an authoritative link to Luke's own generation, a time when the Christian fellowship is no longer reliant on the ministry of the apostles. In fact, Kasemann, Essays, goes further, arguing that Luke presents an "ideological theology of history" which serves to authorise early catholicism in its struggle against Gnosticism. Such theories go well beyond the text. Luke's ideal of a Christian fellowship is not perfect, it comes with its failings (sin is always near at hand), but it remains our "pattern".

At the heart of Luke's ecclesiology is the business of evangelism, of implementing Jesus' commission to be "my witnesses ...... to the ends of the earth." Luke takes time to explain both the message and the method.

The message is the kerygma, the gospel, the announcement that "the time is fulfilled, the kingdom of God at hand, repent and believe the gospel." The recorded speeches in Acts follow this formula. The first element, "the time is fulfilled", explains how Jesus, messiah and Lord, is the long-promised anointed one of prophecy, as confirmed by his life, death and resurrection. The second element of the message is consequential on the first, therefore "the kingdom of God is upon us." The reality of the covenant's realisation is presented as both good and bad news - good news for those who are inside the tent; bad news for those who are outside. The good news entails the forgiveness of sins, salvation and the gift of the Holy Spirit, cf., 2:38, 10:43, 22:16. The bad news involves judgment, 17:31. The third element, "repent and believe", involves a call to respond to the message, "faith in the Lord Jesus", etc., cf., 2:38, 3:26, 4:30, 10:43, 11:18 ("life-giving repentance"), 16:18, .... For Luke, the outward sign of repentance / faith is baptism, at times administered as a family unit, 10:47, 16:31. This is associated with the gift of the Spirit. On a number of significant occasions of gospel extension - Jew, Samaritan, God-fearer, Gentile - the gift is accompanied by "tongues" / ecstatic prophecy.

As for the practical business of communicating the gospel, it is first and foremost universal - the message is for everyone, even to the ends of the earth. As for the messengers, they were initially the apostles, an exclusive number of twelve who have been with Jesus from the beginning. They are the prime witnesses to the words and works of Jesus. The responsibility to witness is then extended to others empowered by the Spirit to do so.

Luke constantly refers to people being filled with / full of the Spirit and speaking, 4:8, 31, .... For Luke, as for Paul, the gift of the Spirit is an essential element of a person's conversion, 19:2, serving as a ground for assurance, 4:31, 13:52. and the power for ministry, particularly in mission - the Spirit is "the Spirit of prophecy." Unlike Paul, Luke does not develop the Spirit's role in renewal / sanctification, but such is obviously beyond his remit.

By describing how the early church fulfilled Jesus' instruction to communicate the gospel to the ends of earth, Luke provides us with a pattern for gospel ministry today.

If our assumption is correct that Luke is using his Acts of the Apostles (specifically with respect to the ministry and message of Paul the apostle), as a model for doing church, then it is right to draw general conclusions from the narratives and speeches in Acts, even though they are specific to the occasion.

None-the-less, we do need to keep in mind that reports of events and speeches do not necessarily constitute, in themselves, a promise or command to us:

An is is not an ought; a description is not a prescription.

When it comes to promises and commands made to certain people at certain times, we must avoid the temptation of extending them uncritically beyond their time and situation and apply them to our own situation. A promise or command to a particular person at a particular point in time is not necessarily a promise or command for all believers. So, take for example the Philippian jailer: On the basis of his faith, salvation is promised to him and his whole family. It would be unwise to extend this promise to all who believe in Jesus, but the promise does show that God works in families, as evident elsewhere in the book of Acts, and scripture as a whole. Maybe the most that can be said is that a child is covered by a parent's faith until they choose to reject that faith, but even that may be going too far.

The point is, it is notoriously difficult to draw a propositional truth (a truth applying to all people throughout all time) from a narrative, or from a specific word addressed to a specific group of people. Luke's model for the Christian church, at best, only provides guidelines. If arrested, singing hymns won't necessarily open gaol doors - although, there's no harm trying!

It may help if we remind ourselves of the words of Miles Coverdale, "It shall greatly helpe ye to understand scripture, if thou mark not only what is spoken or wrytten, but of whom, and to whom, with what words, at what time, where, to what intent, with what circumstances, considering what goeth before and what followeth."

Background Studies

Maps

Commentary

1:1-11

The Early Church in Jerusalem, 1:1-5:42

i] The Ascension

Again addressing Theophilus, Luke summarises the forty days following the resurrection of Jesus, and goes on to narrate his ascension.

As with the incarnation, so also with the ascension, Luke introduces us to a theologically significant mystery. Christ must begin his reign in glory, for only then can the Spirit be poured out on God's elect people to enable them to communicate the gospel to the ends of the earth.

i] Context: Gospel outreach to the ends of the earth

Luke's acts of Jesus is followed up with his acts of the apostles, or more properly, some of the apostles. In his Acts of the Apostles, Luke records the extension of the gospel (the proclamation of the realisation / inauguration of the kingdom of God in the reign of Christ) from Jew to Gentile, from Jerusalem to Rome / the ends of the earth, and thus consequently, the transition from Law to grace. These acts unfold as follows:

So, the sect of the way has its foundation in Jerusalem; its roots are firmly fixed in the historic people of Israel, such that it is the "hope of Israel", 28:20. Yet, as Luke unfolds his story of the way he will relate how it extends to Gentile unbelievers and how this creates a divisive tension between Jerusalem and Rome / Law and grace.

The opening section, Beginning in Jerusalem, 1-5, presents as follows: Chapter 1 covers the period from Jesus' crucifixion leading up to the Day of Pentecost, which feast was held 50 days from the first Sabbath after the Passover. Chapter 2 recounts the fulfilment of Israel's hope in the outpouring of the promised Spirit of God and the emergence of God's renewed community / church. In chapter 3 we witness the continuation of Christ's messianic signs to Israel, but also the continuation of Israel's unbelief. The life of the Jerusalem church is further detailed as we move into chapter 5, with the chapter ending on the theme of Israel's unbelief.

ii] Background: The Mediterranean world

This map illustrates movement of the gospel from Jerusalem to Rome and is reproduced from the Cambridge Bible Commentary on the Acts of the Apostles, and is used with appreciation.

iii] Structure: The ascension of Christ:

iv] Interpretation:

v] Homiletics: Servants of a Glorious King

The ascension of Jesus, v1-11: i] A review of the concluding events of the "first book", v1-3. Luke opens his second book by linking it to the first, and so indicates to the reader their association, although not necessarily that they should be read as a whole. As with the gospel, the logoV, "word = literary composition" is addressed to Theophilus, a prominent believer who needs "assurance" and who has possibly financed Luke's literary project, ie., his patron.

men "-" - indeed / on the one hand. Often used to introduce an adversative comparative construction, men .... de ..., "on the one hand ........, but on the other ...." If the comparison is between the first book and the second book, then we have something like "on the one hand I wrote a first book about ......., but on the other hand I wrote a second book about ....." Barrett suggests that Luke has in mind his second book but doesn't get around to spelling it out, ie., we have an anacoluthon. Yet, as Culy notes, Luke sometimes uses men on its own to introduce a major section and that surely is the intention here.

prwton adj. "former [book]" - [theophelus, i wrote the = my] first [word, account = book]. Attributive adjective limiting the accusative object "word". Used in Koine Gk. with the sense of proteroV, "former, earlier", although in classical Greek it would mean "first in a series."

peri + gen. "about" - about [all = everything]. Expressing reference / respect; "with respect to ...."

w|n gen. pro. "that" - which [jesus]. Genitive by attraction to "everything".

hrxato (arcw) "began" - began. The verb is completed by the two complementary infinitives "to do" and "to teach." Possibly just used here as a helper verb without any weight on the commencement of the action.

te kai ".... and" - both [to do] and [to teach]. Correlative construction.

The sentence is somewhat complex with variant readings related to the Western text. Luke, having referred to the ascension in his gospel, again refers to it in his second book, so indicating that it serves as a hinge between the acts of Jesus and the acts of the apostles.

acri + gen. "until" - until [day]. Expressing time up to.

h|V gen. pro. "-" - of which [he was taken up to heaven]. Genitive by attraction, or intended as adjectival, idiomatic / temporal, "the day when he was taken up." To introduce the relative clause "of which he was taken up", the pronoun "which" should follow its antecedent "day". Its placement before the antecedent in the Gk. is probably emphatic, "until the very day", Culy.

enteilamenoV (entellw) aor. mid. part. "after giving instructions" - having given commands, instructions = commissioned. The participle is adverbial, best treated as temporal, as NIV.

dia + gen. "through [the Holy Spirit]" - through, by means of [the holy spirit]. Expressing agency. This prepositional phrase sits between the commissioning of the apostles and their selection, presumably modifying both. The commissioning takes place just before the ascension, Lk.24:48-49, while the selection obviously refers to the call of the disciples, Lk.6:13. The Holy Spirit partners Jesus in his ministry, both in the selection and commissioning of the apostles, and he will now go on to partner the apostles in their ministry.

toiV apostoloiV (oV) dat. "to the apostles" - to the apostles. Dative of indirect object after the participle "having given commands."

ou}V acc. pro. "-" - [he had chosen] whom. Accusative direct object of the verb "to choose"; "whom he had chosen"

Luke makes the point that Jesus' appearance to the disciples is evidentiary, a "convincing proofs." The word tekmhrion, a once only use in the NT, is used in rhetoric as a form of proof, such that Jesus' presence with the disciples is evidentiary, a proven fact. Only Luke mentions the forty day stay, a number with significant OT parallels, Ex.34:28, Deut.8:2, ... The focus of Jesus' instruction is the gospel, the announcement of God's eternal reign in Christ.

meta to + inf. "after [his suffering]" - [and = also] after he the [to suffer]. This preposition + the accusative articular infinitive serves to introduce a temporal clause, antecedent time. The accusative subject of the infinitive is auton, "he", but see Culy. "For forty days after his death he showed himself to them in many ways", TEV.

oi|V dat. pro. "to them" - [he presented himself] to whom. Dative of indirect object.

zwnta (zaw) pres. part. "that he was alive" - living. The participle serves as the accusative complement of the direct object "himself" standing in a double accusative construction and asserting a fact about the object; "he presented himself as alive", Cassirer.

en + dat. "-" - in / by [many proofs, signs]. Instrumental use of the preposition expressing means.

optanomenoV (optanomai) pres. part. "he appeared" - appearing. The participle is adverbial, instrumental, expressing means, "by appearing to them", or modal, expressing manner, "appearing to them over forty days", Moffatt.

di (dia) + gen. "over a period of [forty days]" - throughout, during. Temporal use of the preposition.

legwn (legw) pres. part. "[and] spoke" - [and] saying [things]. The participle is adverbial, as above, means or manner; "and discussing", Moffatt.

ta + gen. "-" - the things [about]. The article serves as a nominalizer turning the prepositional phrase "about the kingdom of God" into a substantive, accusative object of the participle "saying". The preposition peri expresses reference / respect.

tou qeou "[the kingdom] of God" - [the kingdom] of god. The genitive is adjectival, either possessive, "God's kingdom", or if "kingdom" is taken verbally, "the righteous reign of God", then it would be either verbal, subjective, or ablative, source / origin, "from God." The "kingdom" is best defined as the righteous reign / rule / kingship of God, now open to all people, in and through the ministry of the messiah. The gathering of this people, and the exercise of this reign, is inaugurated, and comes to fruition, in the person and work of Jesus. Its reality is imaged in the Old Testament, particularly in the historic kingdom of Israel, before finding its fulfilment in Jesus. For the people of Israel, the term "the kingdom of God" was highly charged, in that it encapsulated the messiah's establishment of the eschatological reign of God over Israel, in defiance of all secular powers, which powers will bow in adoration before God's mighty intervention in human affairs. There is, of course, debate over whether the kingdom is a time / space reality, or just a descriptor of divine rule. The kingdom as "the righteous reign of God" has more going for it, but as Wanamaker points out, the kingdom is both "domain and dominion." So, the kingdom of God is the dynamic now / not yet reign of God through Christ, the realisation of which brings eternal peace.

ii] The promise of the Spirit, v4-5. Luke follows up with the record of the instruction Jesus gave to the disciples in the gospel, namely "remain in the city" for the "promise of my Father", Lk.24:49. The promise is the gift of the Holy Spirit, the covenant blessing promised to Abraham and his descendants (ultimately, the children of faith), cf., 3:25-26.

sunalizomenoV (sunalizw) pres. part. "on one occasion, while he was eating with them" - [and] eating together. The participle is adverbial, best treated as temporal, as NIV. The word "sharing salt with", in this context probably means "eating with", although some have suggested "staying with."

autoiV "them" - [he commanded, instructed] them. Dative of direct object after the para prefix verb "to command."

mh cwrizesqai (cwrizw) pres. inf. "do not leave" - not to depart. The infinitive introduces an object clause / dependent statement of indirect speech expressing what Jesus commanded / instructed.

apo + gen. "-" - from [jerusalem]. Expressing separation; "away from."

alla "but" - but. Strong adversative standing in a counterpoint construction, "not ...., but ...."

perimenein (perimenw) pres. inf. "wait for" - to await. The infinitive as for cwrizesqai.

tou patroV (hr roV) gen. "the gift my father [promised]" - [the promise] of the father. The genitive is adjectival, possessive, identifying the possession of a derivative characteristic, "the Father's promise", Cassirer, or verbal, subjective, "the promise given by the / my Father." "The Father's promised gift", Barclay.

mou gen. pro. "me" - [which you heard] of me. The genitive is ablative, expressing source / origin; "from me."

Luke picks up on the Baptist's prophecy concerning the one who will baptise with the Spirit and fire, cf., Matt.3:11, Lk.3:16. Mark drops the fire, and Jesus doesn't mention the fire here, although Luke certainly depicts the Spirit's coming in the terms of a downward flow of fire. The Baptist's mention of fire is usually taken to express the fire of suffering, judgment. So, as the Baptist immersed people in water so Jesus will immerse people in/with the Spirit. For "baptised in/with the Holy Spirit", see Excursus.

oJti "for" - because. Introducing a causal clause explaining why the disciples should not leave Jerusalem, but wait.

men .... de "..., but" - [john] on the one hand [baptised in / with water] but on the other hand. Forming an adversative comparative construction.

meta + acc. "in [a few days]" - [not] after [many days]. Temporal use of the preposition. The statement is presented as a litotes where the negative is actually expressing a positive, as NIV.

en + dat. "with [the Holy Spirit]" - [you will be immersed = baptised] in / with [holy spirit]. As with the dative uJdati, "in water", the preposition may be instrumental, expressing means, "with water", "with the Holy spirit", so Fitzmyer, but it may also be local, "in". Barrett suggests that Luke has used the simple dative as a locative, "in water", and the preposition as instrumental, "with the Holy Spirit". Dunn opts for a local sense for both water and the Spirit; "immersed in."

iii] The commission, v6-8: The disciples may dream of the restoration of the state of Israel, but such is well outside God's purpose. In fact, the political state of Israel will soon be annihilated. What the disciples need to focus on is the mission Christ has set them, namely, to communicate the gospel message to the ends of the earth. For this task they will "receive power when the Holy Spirit comes on" them.

men oun "so / then" - for on the one hand. This correlating construction establishes an inferential connection with the previous verse by the use of oun, while indicating a forward move in the narrative by the use of men, which move is usually introduced by de. So, the construction serves to open "a new section of the narrative, (while) connecting it with the preceding section", Bruce.

oiJ .... sunelqonteV (sunercomai) aor. part. "when they met together / then they gathered around him" - the ones having come together, gathered together. The NIV has treated the participle independent of the article oiJ, so adverbial, temporal, so Barrett, "once, when they were all together", Barclay, but it is probably serving as a substantive, "those who were gathered together", so Culy.

hrwtwn (arwtaw) imperf. "they asked" - they were asking, questioning [him]. The imperfect is used for a question since the action is durative; it continues until the question is answered.

legonteV (legw) pres. part. "-" - saying. Attendant circumstance participle, redundant. This participle, as with legwn, is usually classified as attendant circumstance expressing action accompanying the main verb. In the translation of the sentence, it is often treated as redundant, or at least semi-redundant, serving as a Semitic construction introducing direct, and sometimes indirect, speech. As such, it will often function in much the same way as a recitative oJti. Culy and company make the point that an attendant circumstance participle should express a separate but related action to the main verb, not the same action. So, Culy will often classify such a participle as adverbial, serving to modify the main verb, usually expressing manner, or sometimes means.

kurie (oV) "Lord" - lord, master, sir. Vocative of address, probably here used as a respectful title.

ei "-" - if. Here used instead of oJti to introduce a direct question, although when serving as an interrogative, ei is more regularly used for an indirect question.

en + dat" at [this time]" - in [this time]. Here adverbial, temporal, serving to pinpoint the time, although the particular word for "time" here often means "a period of time." So, rather than "during this age", the sense is probably "at this point of time."

apokaqistaneiV (apokaqistanw) pres. "are you .... going to restore" - are you restoring, returning. The word is often used in a technical way in Jewish theology of God's restoration of all things in the last day. In that day God sets things right. So, it is "restore" in the sense of "set right." So, the disciples' question is "at this point of time are you going to set right the state of affairs now prevailing in the kingdom of Israel?"

tw/ Israhl dat. "to Israel" - [the kingdom] to israel? Dative of interest, advantage. It is very likely that the disciples have in mind a political restoration of the state of Israel.

It is not for the disciples to know the time-frame for God's setting things right; such is a mystery. So, Jesus doesn't address their limited understanding of the kingdom. They look for the restoration of Israel, but God will set things right, and this time the right is not peace, but judgment - the destruction of Jerusalem.

uJmwn pro. gen. "for you" - [but/and he said toward them, it is not] of you. The genitive is adjectival, probably possessive; "the times, or dates, are not your concern."

gnwnai (ginwskw) aor. inf. "to know" - to know. Epexegetic infinitive explaining the content of what "is not yours", namely, to know the times or dates. Of course, it could also be treated as the subject of the main verb, here the verb to-be; "to know the times or dates is not for you to know."

cronouV h kairouV "times or dates" - times or seasons. Accusative direct objects of the infinitive "to know." The distinction between these two times is hard to draw, possibly an interval of time, duration, as compared to a point of time, punctiliar. So, "the ages" and "the periods by which these ages may be marked", Milligan. Probably a bit over-defined, so, "you don't need to know the times of these events", CEV.

eqeto (tiqhmi) aor. "has set" - [which the father] has set, put, placed / appointed, made. The sense "placed" under the authority of the Father seems best; "the Father has reserved for his own decision", Barrett.

en + dat. "by [his own authority]" - in = by [his own authority]. Here probably instrumental, "by", as NIV, although local, expressing the sphere of divine authority may well be the intention; "within his own authority", Culy.

This verse is often viewed as establishing the theme of Acts. The disciples are ouc, "not", to be concerned about issues like the restoration of Israel, and the dates and times "the Father has set by his own authority", alla, "but", they are to be concerned with the communication of the gospel, of giving testimony (martureV, "witness") in Jerusalem and to the ends of the earth, for which task they will be empowered by the Holy Spirit.

alla "but" - but [you will receive]. This strong adversative stands within a counterpoint construction; "it is not for you to know ......, but ....".  

dunamin (iV ewV) "power" - power, strength, authority. Accusative direct object of he verb "to receive." Possibly "authority", but more likely divine strength to complete a divine task, here being "witnesses." The Holy Spirit is the facilitator of this power.

epelqontoV (epercomai) aor. part. "when [the Holy Spirit] comes" - [the holy spirit] having come upon. The genitive participle with its genitive subject, "the Holy Spirit", forms a genitive absolute construction, best treated as temporal, as NIV. The disciples will be "clothed with heavenly power", Bruce.

ef + acc. "on [you]" - upon, on, at, to [you]. Typical repetition of a prepositional prefix, here for the participle epelqontoV.

martureV (uV uroV) "witness" - [and] you will be witnesses [of me]. The word is used of a person who bears witness of events which they know about, although not necessarily having experienced them personally. Only the disciples can testify to the historicity and meaning of Jesus' life, death, resurrection and ascension, and it is their testimony upon which we base our own.

te .... kai .... kai .... kai "and ......" - both [in jerusalem] and [in all judea] and [samaria] and. Forming a correlative construction, "both ..... and ...."

eJwV "to" - until / up to. Either spatial, "as far as the ends of the earth", or temporal, "until at last it reaches Rome", Bruce.

escatou neu. adj. "the end" - last = end [of the earth]. The sense of "last" may imply Rome rather than the extremities of the known world. Obviously not masculine, "the last man." Luke's eschatology might have motivated the choice of this word, but in the end, the sense is "the utmost parts of the earth", namely, "everywhere", with the centre being Rome. All things come to an end at Rome. Today we would say something like, "and everywhere in the world", CEV.

iv] The ascension, v9-11: After speaking with his disciples, a cloud envelops Jesus and he disappears from their sight. This cloud is a reminder of the transfiguration and represents the Shekinah-glory - the sign of God's presence. In the Church Year, the day of Ascension is celebrated 40 days after Easter. On this day the Christian church celebrates Christ's entry into glory and the taking up of his heavenly reign at the right hand of the Father. The disciples naturally look upward for Jesus, seeing he was going heavenward. When the cloud clears, two angelic messengers stand before them. Being "dressed in white" and "in dazzling apparel", is the usual fashion statement for angelic visitors, Lk.24:4. The angels, following their prime directive, convey a message to the disciples: Jesus now leaves in a cloud, and his coming will be in like manner. So, the apostles hurry back to Jerusalem to wait for the promised anointing.

eipwn (eidon) aor. part. "after he said [this]" - [and] having said [these things]. The participle is adverbial, probably introducing a temporal clause, as NIV. The aorist tense expresses punctiliar action; Jesus has finished speaking.

ephrqh (epairw) aor. pas. "he was taken up" - he was taken up. Possibly a divine passive, where the passive implies that God is the agent of the action. The verb may be descriptive of a literal lifting up, or it may just be indicating the destination of Jesus; he is being taken to heaven. The Superman style up, up, and away is unlikely. It is more likely that, when Jesus finishes speaking, he is surrounded by the Shekinah-glory, which then drifts from the disciples' sight as Jesus is taken from them.

blepontwn (blepw) gen. pres. part. "before their very eyes" - [they] looking. Genitive participle and its genitive subject "they", forms a genitive absolute construction, usually translated as an independent temporal clause; "on saying this he was lifted up while they looked on", Moffatt.

nefelh "cloud" - [and] a cloud. Nominative subject of the verb "to take up." the image of a cloud serves to illustrate the presence of the divine. It images the Shekinah-glory, at times manifested in Solomon's temple.

upelaben (upolambanw) aor. "hid" - took up, lifted up [him from the eyes of them]. Often taken to mean "received", as NIV, although that is not the sense of this compound verb. Movement needs to be conveyed, so "took him from their sight", NJB.

wJV "-" - [and] as, while. A temporal use of the conjunction serving to introduce a temporal clause; it was "while" they were gazing at the sky.

atenizonteV hsan "they were looking intently" - they were gazing [into heaven]. The present participle and the imperfect verb to-be forms a periphrastic imperfect construction. Possibly serving to emphasise durative aspect: a continued gazing with fixed eyes. "While they were still gazing up into the sky", Barclay.

poreuomenou (poreuomai) gen. pres. part. "as [he] was going" - [he] going. The genitive participle and its genitive subject "he" forms a genitive absolute construction, best expressed as a temporal clause, as NIV; "as he went away", Barclay.

kai idou "when suddenly" - and behold [two men]. Expressing an immediate unexpected action, "but just then", Moffatt.

en + dat. "dressed in [white]" - in [clothing white]. As it stands, the preposition is local, expressing space, although given the assumed sense "dressed in white clothing", the preposition could be viewed as adverbial, expressing manner. The clothing serves to identify their supernatural origin, ie., they are angels.

autoiV dat. pro. "them" - [had been present with] them. Dative of direct object after the para prefix verb "to stand by."

The address of the angels reminds us that the first disciples were Galileans, a point that Luke seems to stress, cf., 22:59, 23:5. The designation andreV, "men", can be inclusive of women, since Luke often uses the word in public discourse. Jesus' going is like his coming, Ezekiel's coming of the glorious Son of Man to the Ancient of Days, a coming in the cloud.

eJsthkate (iJsthmi) perf. "[why] do you stand" - [who and = also said, men of galilee, why] have you stood. Standing around and gazing into heaven is not the way to fulfil Christ's mission.

embleponteV (emblepw) pres. part. "looking [into the sky]" - gazing [into the heaven]? The participle is adverbial, modal, expressing the manner of their standing.

oJ analhmfqeiV (analambanw) aor. pas. part. "who has been taken" - [this jesus] the one having been received into, taken up into, brought along with, carried away, carried off. The NIV takes this participle as adjectival, attributive, limiting "Jesus". Again, if upward movement is being expressed, it is only in relation to the intended destination - heaven above the sky. None-the-less, an upward ascent makes for a spectacular stained glass window!

af (apo) + gen. "from [you]" - from [you into heaven]. Expressing separation; "away from."

ouJtwV adv. "" - thus, in this way. Here as a modal comparative, "the one having been taken up ...... in like manner will come."

eleusetai (ercomai) fut. "will come back" - will come, go. The verb does not necessarily mean "come back"; better, "he will come." It is unclear what coming is in mind - come back to earth / come to the Ancient of Days (both??).

o}n tropon "in the same way" - which way, manner [you saw him going into heaven]. This relative phrase is used adverbially with the meaning "in the same way", as NIV; "in the same way as you saw him go into heaven", ESV.

1:12-14

1. The early church in Jerusalem, 1:1-5:42

ii] A church devoted to prayer

Following Christ's ascension, the disciples return to Jerusalem and continue steadfastly in prayer.

The community of the Way in Jerusalem, in their prayerful obedience, set a pattern for Spirit-empowered ministry.

i] Context: See 1:1-11. Luke uses the movement of the disciples back to Jerusalem to set the scene for the events of Pentecost.

ii] Structure: A church devoted to Prayer:

iii] Interpretation:

v] Homiletics: Constant in prayer

A community devoted to prayer, v12-14. i] The apostles return to Jerusalem, v12: The ascension has taken place at the mount of Olives and the disciples now return to Jerusalem to await the coming of the promised heavenly power. Luke tells us that the mount of Olives is a Sabbath day's journey from Jerusalem, cf., Exodus 16:29 and Numbers 35:5.

tote adv. "then" - then [they returned into jerusalem]. Temporal adverb; the next event in a sequence.

apo + gen. "from" - from. Expressing separation; "away from."

tou kaloumenou (kalew) pres. pas. part. "[the hill] called" - [the mountain, high hill] being called. The participle is adjectival, attributive, limiting "mountain"; "a hill which is called = has a name. The article here is also taken with the noun oroV "mountain / hill", so "the mountain", not "a mountain."

ElaiwroV (wn onoV) gen. "the Mount of Olives" - of olive grove. The genitive is adjectival, best classified as epexegetic, limiting the participle "being called = having a name", by specifying the name; "the hill named Olivet." It could also be classified as a predicate genitive where "the olive grove" stands in apposition to the participle "being called", asserting a fact about the participle, here what the "mountain" is called, cf., Wallace 102. Another possibility is a double case subject complement classification, so Culy. The hill lies opposite Jerusalem, separated by the Kidron valley. The hill has significance in prophecy, cf., Zech.14:4.

econ (ecw) pres. part. "-" - [which is near jerusalem] having. The idiomatic participial phrase specifies / explains the sense of egguV, "near" (In what sense is Olivet near Jerusalem? It is a Sabbath day's journey), as such, the participle is best classified as adjectival, epexegetic, specifying "near"; "which is near Jerusalem, that is, a Sabbath day's walk from the city." To have a Sabbath day on the way is to walk, as required by the law, no more than 2,000 cubits, ie., 2,000 medium size steps, or about one mile.

sabbatou (on) gen. "Sabbath day's [walk from]" - [a way = journey] of a sabbath. The genitive is adjectival, descriptive, attributive, limiting "way", a Sabbath day's way"; "a Sabbath days journey away", ESV.

ii] The apostles, along with "the women" and Jesus' mother and brothers, gather in the upper room for prayer, v12. This may be the room used for the last supper, or the room where Jesus appeared to the disciples. It may even be the room owned by the mother of John Mark, cf., 12:12. All are possibilities. Luke provides us with another list of the apostles, now only eleven due to the suicide of Judas, cf., Lk.6:14-16. There are some slight changes between this list and the one in Luke's gospel, but the players are the same. Of these eleven, only Peter, James and John get another mention in Acts.

oJte "when [they arrived]" - [and] when [they entered into]. Temporal conjunction serves to introduce a temporal clause, as NIV.

to uJperw/on (on) "[to] room" - the upstairs room. An upper room is a room above the ground floor. In the US, it would be called the second floor, but in most English speaking countries, it is the first floor. this room is traditionally a small room constructed on a flat roof. It is often roughly built and impermanent. "They went to the room upstairs where they were staying", Cassirer.

h\san katamenonteV (katamenw) pres. part. "[where] they were staying" - they were living, staying. The imperfect of the verb to-be with the present participle forms a periphrastic imperfect construction, possibly emphasising aspect, here the duration of their staying in the upper room. "Which was their headquarters", Barclay.

te .... kai ..... kai ..... "those present were .... and ..... and ..." - both [peter] and [john] and [james] and [andrew, philip] and [thomas, bartholomew] and [matthew, james of alphaeus] and. The conjunction te with kai serves to set up a correlative construction, here a list.

Iakwbou (oV) "[Judas] son of James" - [judas] of james. As for "of Alphaeus", the genitive is adjectival, relational. The construction doesn't specifically state the family relationship intended, although usually "son of" is meant, BDF #162.4. "Brother of" is possible, cf., Jude 1. This Judas is obviously the "Judas, not Iscariot", of John, and probably the "Thaddeus" mentioned in Matthew and Mark.

iii] Luke tells us that the apostles applied themselves to prayer, v14. In fact, they "joined constantly in prayer", "faithfully observing the appointed seasons of united prayer", Bruce. With the apostles, Luke records the presence of the women, most likely those who had gone up with the disciples from Galilee to Jerusalem. Mary the mother of Jesus is mentioned, as are Jesus' younger brothers. Although Jesus' brothers initially rejected him, they became believers following his resurrection. The most prominent brother is James. We are told that Jesus appeared to James after his resurrection, 1Cor.15:7. James later become a leader in the church, 12:17, 15:13, 21:18... Mark mentions three other brothers: Joses, Judas and Simon.

ou|toi panteV "they all" - all these ones. Nominative subject of the periphrastic construction "were persevering in."

h\san proskarterounteV (proskarterew) pres. part. "joined together" - were persevering in, carrying on, devoting themselves. Again, the imperfect of the verb to-be with the present participle forms a periphrastic imperfect construction, probably emphasising aspect, here a constant devotion to prayer. They worked on their prayer life; stuck at it.

oJmoqumadon adv. "constantly" - of one accord, with one mind / purpose. This adverb of manner expresses unity of purpose; "with one heart all these joined together", NJB.

th/ proseuch/ (h) dat. "in prayer" - in/with/to the prayer. Dative of direct object after the proV prefix verb "to persevere in"; "the fellowship regularly met for prayer." "Constantly at prayer", REB.

sun + dat. "along with" - with [the women and mary, the mother of jesus]. Expressing association, accompaniment.

toiV adelfoiV (oV) dat. "[his] brothers" - [and] the brothers [of him]. It seems likely that these are Mary and Joseph's other children, younger brothers of Jesus - James, Joses (Joseph), Judas (Jude), and Simon. Although initially sceptical of Jesus' messianic credentials, James and the other brothers came to believe in Jesus, becoming full members of the Jerusalem church, with James taking a leadership role. The inclusion of Jesus' brothers in the assembly of the Way serves as another example of God's saving grace touching other members of a family. Those who hold to the perpetual virginity of Mary argue that the word here means half-brothers of Jesus, or even first cousins.

1:15-26

1. The early church in Jerusalem, 1:1-5:42

iii] The restoration of the twelve

At this point in his account, Luke records the first official act of the Christian community in Jerusalem, namely, the appointment of a new apostle to replace Judas. There were not many who could say they were with Jesus from the beginning of his ministry, but from this group two were proposed and Matthias elected. The issue is managed by Peter who has obviously taken on a leadership role in the church. Luke also, in an aside, gives an account of Judas' demise.

The appointment of a replacement for Judas reinforces the truth that the Christian church is the new Israel of God.

i] Context: See 1:1-11. A second scene separating Christ's ascension from the coming of the Holy Spirit.

ii] Structure: The restoration of the twelve

iii] Background:

Jerusalem in the first century.

iii] Interpretation:

v] Homiletics: Judas the traitor

The restoration of the twelve, v15-26: i] Setting, v15. Luke tells us that the Christian community in Jerusalem (or possibly all believers) numbered around one hundred and twenty. At a gathering of the disciples, Peter takes the lead and calls for the replacement of Judas the betrayer.

en + dat. "in" - [and] in [those days]. Temporal use of the preposition; "at that time", Barclay.

anastaV (anisthmi) aor. part. "stood up" - [peter] having arisen. Attendant circumstance participle expressing action accompanying the verb "said"; "Peter stood up .... and said."

twn adelfwn (oV) gen. "the believers" - [in the midst] of the brothers [said]. The genitive is adjectival, partitive. Although masculine, the term is used collectively of men and women. The use of "brothers" for a group of men and women is acceptable, but gender specific language is in decline, so "Brethren", "fellow believers."

te "-" - and. The conjunction here is used to introduce a parenthesis, so bracketed as NIV.

onomatwn (a atoV) gen. "[a group]" - [the crowd] of names = persons [was]. An example of a metonymy where a word is replaced by another linked word, so "names" = "persons"; "the company of persons", ESV. The genitive is adjectival, partitive, or epexegetic, specifying "the brothers", "a company consisting of persons"; "there was a crowd", Moffatt.

epi + acc. "-" - upon [the same place]. Spatial; "in [that place]. Often epi to auto takes the idiomatic sense "altogether", Culy, possibly "in church fellowship", Omanson, although Culy is not convinced; "the company of persons assembled there numbered about one hundred and twenty."

wJsei "about" - like, as = about [a hundred and twenty]. Variant wJV. As for wJV, when used with numbers this particle expresses an approximation, as NIV. Luke regularly tells us that his head counting is approximate. Here the count is approximately 120. Is this the whole number of believers, or is it only the Jerusalem community? The count may not include those in Galilee, or the countryside of Judea, or possibly women and children. At any rate, Jesus' church is a small one, which should encourage ministers today who are serving in small congregations (and getting smaller!).

ii] Peter proposes the replacement of Judas, v16-17. Peter argues that the betrayal of the messiah was all part of God's plan, long revealed in the scriptures. Sadly, Judas, one of the twelve apostles, has chosen to play the part. Peter mentions the Psalms as the main source of the testimonies concerning Jesus' betrayal. Both the betrayal of Judas (or more properly the betrayal of one of his own) and the appointment of someone to replace him, was necessary because it was subject to the overarching theology of the kingdom of God, as detailed in Old Testament prophecy. Note how Peter is the one who knows what "was necessary" and how he identifies the supporting scripture. Jesus used the Old Testament messianic testimonies to both shape and explain his ministry, and Peter is simply following his lead, Lk.24:44-45

adelfoi (oV) "brothers" - [men,] brothers. "Brothers" stands in apposition to "men". Is Luke being gender specific making the point that only men were present, or is Peter being typically Jewish in only addressing the men?

thn grafhn (h) "the Scripture" - the writing. Accusative subject of the infinitive "to be fulfilled"; "the scripture to be fulfilled was necessary" = "the scripture had to be fulfilled."

plhrwqhnai (plhrow) aor. pas. inf. "to be fulfilled" - to be fulfilled [was necessary]. There is some debate over the classification of an infinitive with an impersonal verb. Traditionally, the infinitive / infinitival phrase was classified as a substantive, subject of an impersonal verb. In the Baylor HGT series, this traditional classification is relegated. Culy and company hold the view that if the verb is impersonal, then the infinitive is properly complementary. Only if the verb is not impersonal can the infinitive function as its subject. In this commentary, verbs like existin, "it is permissible", or dei, "it is necessary", are treated as impersonal, and a related infinitive as their subject. So here we end up with "the scripture which foretold the Holy Spirit through ........ to be fulfilled was necessary." The modified noun "the scriptures" serves as the accusative subject of the infinitive. Note that the Western reading has "is necessary", but a past tense is better attested. The word is often used of divine necessity

proeipen (prolegw) aor. "spoke long ago" - [which] spoke before, said beforehand, foretold [the holy spirit]. "My friends, long ago by the Holy Spirit, David said", CEV.

dia + gen. "through" - through, by means of [david]. Instrumental, agency (intermediate agency, ie. "by the mouth"); "by the lips of David", Moffatt.

peri + gen. "concerning" - concerning [judas]. Expressing reference / respect; "with respect to, about, concerning Judas."

tou genomenou (ginomai) gen. aor. part. "who served" - the one having become [a leader, guide]. The participle is adjectival, attributive, genitive in agreement with Judas, as NIV. "He brought the mob to arrest Jesus", CEV.

toiV sullabousin (sullambanw) aor. dat. part. "for those who arrested" - to the ones having seized, arrested [jesus]. The participle serves as a substantive, dative of interest, advantage, as NIV.

oJti "-" - that, because, since. Here probably expressing cause / reason; introducing a causal clause explaining why the vacancy occurred, "because" Judas, who was one of the 12 apostles, had abdicated his position, so Barrett. Barrett notes that, although unlikely, it could be recitative, ie., serving to express what the Holy Spirit said. Kellum also opts for reason arguing that it "presents the grounds for the assertion that Judas fulfilled Scripture; only a member of the Twelve could betray Christ."

kathriqmhmenoV h\n perf. pas. part. "number" - being numbered [in = among us]. The participle, with the imperfect verb to-be, forms a periphrastic pluperfect construction, probably emphasising durative aspect; "he had been all along one with us."

ton klhron (oV) "shared" - [and he obtained, received, assigned by lot] a portion. Accusative direct object of the verb "to receive." Here "appointed to the rank of apostle to share in our ministry."

thV diakoniaV (a) gen. "in [this] ministry" - of [this] service, ministration. The genitive is adjectival, partitive; "one of this ministry." In the narrow sense, "waiting on tables", although clearly here apostolic ministry is intended - apostleship in service. Jesus set the pattern of leadership in the Christian fellowship by describing it as "like one who serves", Lk.22:26. Waiting on tables was a menial task in the first century and was performed by servants and women. The English word "ministry" has long lost this impact, in fact the word is often used now in the sense of authority rather than service.

iii] The fate of Judas, v18-19. "The risen Lord is not frustrated by human rebellion and will not allow even apostasy to hinder the fulfilment of his saving purpose", Peterson D. Interestingly, Matthew says that Judas metamelhqeiV "was seized with remorse" or better, "repented." In the NT the word for "repentance", of turning back to God, is metanoia, but one wonders if Matthew is leaving the issue of Judas' salvation up in the air somewhat by his choice of metamelhqeiV. If his repentance was genuine, then his betrayal of Jesus falls within the mercy of God. Judas' wickedness is repeatedly condemned in the scriptures, but if his repentance was genuine, is he not forgiven? If Judas can be forgiven then there is hope for all of us!!!! See above.

men "-" - indeed. Often used by Luke to introduce a new section, here obviously a parenthesis and so v18-19 are usually bracketed.

oun "-" - therefore. Serving to introduce a logical connection, linking the parenthesis with the previous sentence.

ek + gen. "with" - [this one] out of, from. Expressing source / origin. "From the reward of his betrayal of Jesus, Judas purchased a field."

misqou (oV) "the reward / payment" - the wages, pay, reward. "The pay his villainy had earned for him", Barclay.

thV adikiaV (a) gen. "for his wickedness" - of unrighteousness. The genitive is adjectival, limiting "reward", probably attributive, "his unrighteous reward", Bruce, but possibly idiomatic / producer, "the reward produced by / consequent on his unrighteousness." "His unrighteous act."

ekthsato (ktaomai) aor. "bought [a field]" - acquired, bought, got for oneself. [a field]. Matthew has the Chief Priests and Elders buying the field with the money Judas gave back to them. Possibly they bought the field in Judas' name.

genomenoV (ginomai) aor. mid. part. "there he fell [headlong]" - [and] having become = fallen [head first]. Attendant circumstance participle expressing action accompanying the verb "burst open." Possibly adverbial, temporal; "when he fell over" / "after becoming prostrate", Culy. There is some debate over the meaning of this phrase. Initially it was thought to mean "become swollen or inflamed." In early Christian tradition (Papias) it was believed that Judas swelled up and burst open, but probably this was based on a later understanding of the word. Research favours a meaning of "forward / prostrate / headlong", possibly related to hanging himself as recorded in Matthew, so "there he hung himself." Barrett is unconvinced, opting for lit. "having come to be prone", so, "he fell flat on his face", Barrett. There is a reference in Wisdom 4:19 of the wicked falling headlong.

mesoV "-" - [he burst open] in the middle. Judas burst open in the middle, that is, his stomach, or more likely his bowels, burst open and his intestines came out.

execuqh (ekcew) aor. pas. "spilled out" - [and all the inward parts of him] was poured out. A rather grotesque image, but it is one found in the OT, 2Sam.20:10.

o{ kai "-" - and [it became known]. The relative pronoun o{, "which", is only found in some manuscripts, so "and it became known."

pasi dat. adj. "everyone" - to all. Dative of indirect object. Obviously not exactly "everyone", but the news would get around.

toiV katoikousin (katoikew) dat. pres. part. "in" - the ones dwelling in, inhabiting [jerusalem]. If we read the adjective pasi, "all", as a substantive, "everyone", then the participle is adjectival, attributive; "everyone who dwelt in Jerusalem."

wJste + inf. "so [they called that field]" - so as [that field to be called]. This construction, wJste + an infinitive, forms either a final clause expressing purpose (rare), or a consecutive clause expressing result. The accusative subject of the infinitive is "that field."

th/ idia/ dialektw/ "in [their] language" - in one's own dialect. Dative of reference / respect, "with respect to their own Aramaic dialect."

autwn gen. pro. "their" - of them. The genitive is adjectival, possibly possessive, the language that belonged to Israel, or better, verbal, subjective, "the language which they speak."

Akeldamac "Akeldama" - akeldama. Accusative noun standing in apposition to "that field." The meaning of this Aramaic word is disputed. It is suggested by some that it means "field of sleep" ie., "field of the dead" = "cemetery".

ai{matoV (a atoV) gen. "[field] of blood" - [that is, field] of blood. The genitive is adjectival, probably attributive; "the bloody field", Culy.

iv] Peter continues his address, v20-22. Either the editorial comment continues in v20, or Luke picks up on Peter's address again where Peter quotes scripture to support his argument. The testimonies come from Psalm 69:25 and 109:8. The point is that because of his wickedness, Judas rightly has no place numbered among the apostles and his position of authority should now be offered to another. Peter goes on in v21-22 to outline the qualifications and job description for the new apostle. He must be someone who has journeyed with Jesus from the time when John the Baptist was preaching and all the way through to the resurrection. The idea of traveling with Jesus implies that the candidate has been taught by Jesus. The job description defines an apostle as a "witness" to the "resurrection." Not just an eye witness, but someone who declares the truth of the resurrection - the message of new life in Christ, ie., the gospel. An apostle is a preacher of the resurrection.

gar "'For', said Peter" - for. More reason than cause, explaining the previous assertion by quoting scripture.

gegraptai (grafw) perf. pas. "it is written" - it has been written [in book of psalms]. The perfect tense indicating a past act with ongoing consequences, namely, the scriptures' ongoing authority.

hJ epauliV (iV ewV) "[his] place" - [let become desolate] the dwelling, property, estate [of him]. Nominative subject of the verb "to become." The reference may be to the property of Judas, or the field of blood / the dead. The psalmist is certainly praying that the dwelling-place of his enemies becomes desolate, Psalm 69:25. Yet, Peter is probably quoting the text to support the desolation of Judas, not just his property. The idea is similar to the old First World War saying, "he ought to be shot and his cloths burnt", ie., all memory removed (often said of the officers at the time). For his wickedness, Judas loses his place of honour and is left with nothing other than a stained reputation.

oJ katoikwn (katoikew) pres. part. "[no] one to dwell [in it]" - [and let not be] the one dwelling [in it]. The participle serves as a substantive, nominative subject of the verb to-be.

thn episkophn (h) "place of leadership" - [and let take, receive another] the oversight, supervision, office [of him]. Accusative object of the verb "to take." In Psalm 109:8 the psalmist prays that his enemy be no more and that his now vacant position be given to someone else. As noted above, such testimonies are not proof-texts, but take on a prophetic nature through Biblical theology. It is through the theology of messiah's mission to all Israel, represented by the twelve, that the psalmist's vacant position becomes the apostles' vacant position.

oun "therefore" - therefore. Inferential, drawing a logical conclusion.

dei "it is necessary" - it is necessary. Present tense this time, cf., v16. When James was executed some years later, it was not deemed necessary to fill the apostolic vacancy. See above for the theology.

genesqai (ginomai) aor. inf. "to choose" - to happen, become [one of these]. The sentence actually spreads out over two verses with this infinitive appearing at the end of v22; "it is necessary of the men journeying with us ..... to become a witness with us of his resurrection." The infinitival clause formed by the infinitive stands as the subject of the verb "is necessary"; for a complementary classification see plhrwqhnai, v16. For the sake of a clear reading, the NIV has moved this infinitive with its accusative subject e{na, "one [of these (partitive genitive)]", to the beginning of v 21, "one of these to become = to choose one of the men", and has also repeated it in v22 with "for one of these must become". See Barclay, NJB, for a translation that follows the Greek order. "So we need someone else to help us tell others that Jesus has been raised from death. He must also be one of the men who was with us from the very beginning", CEV.

twn ..... andrwn (hr roV) gen. "of the men" - men. The genitive here could be taken as adjectival, partitive, but e{na, "one", does not syntactically belong here, so the genitive is actually ablative, expressing source / origin; "therefore, it is necessary from the men having accompanied us ......

sunelqontwn (sunercomai) gen. aor. part. "who has been with us" - having accompanied, gone together with [us]. The participle is adjectival, attributive, limiting "men", genitive in agreement. The new apostle must be someone who journeyed with Jesus, ie., sat under his instruction from the time of the preaching of John the Baptist through to the resurrection.

en + dat. "[the whole time]" - in [all the time]. Temporal use of the preposition; "during the time."

w|/ dat. pro. "-" - in which. The dative is local, expressing space.

eishlqen kai exhlqen aor. "went in and out" - [the lord jesus] went in and went out. The aorist is a strange choice of tense for what is obviously repeated action, unless we have an ellipsis here, a shorthand way of saying "during the whole time that Jesus came to be with us and then later left us."

ef (epi) acc. "among" - among [us]. Spatial; "among us."

arxamenoV (arcw) aor. part. "beginning" - having begun. This nominative participle is probably best viewed as "a nominative absolute that has become adverbial", Begs. Defining the actual commencement of an apostle's witness during the time of Jesus' going "in and out among us", ie., while "Jesus lived his life with us", Phillips.

apo + gen. "from" - from. Expressing separation.

Iwannou (hV ou) "of John" - [the baptism] of john. The genitive is adjectival, usually treated as verbal, subjective; "the baptism performed by John." Obviously not referring to the time when John was baptised, possibly when John baptised Jesus, but more likely to John's baptismal ministry and therefore his preaching ministry; "beginning with the preaching ministry of John the Baptist."

eJwV + gen. "to" - until [the day]. Here the preposition takes a temporal sense, of time up to; "until".

hJV gen. rel. pro. "when" - of which = when [he was taken up from us]. The genitive is adjectival, idiomatic, of time, as NIV.

toutwn gen. pro. "[for one] of these" - [one] of these. The genitive is adjectival, partitive.

martura (uV uroV) "witness" - a witness, one who testifies. Defining the function of an apostle, and therefore Christian ministry in general.

thV anastasewV (iV ewV) gen. "of [his] resurrection" - of the resurrection [of him]. The genitive is adjectival, usually classified as verbal, objective.

v] The election of Matthias by lot, v23-26. Two candidates are put forward: Joseph, whose surname is "son of the Sabbath", and Matthias whom Eusebius says was one of the seventy disciples. In tradition, Matthias is recognised as the missionary apostle to the Ethiopians. Having selected the two candidates, the gathering prays, places the names in a hat and draws out Matthias. As for Judas, he abandoned his apostolic authority, sold it as it were, and left this life for a place known only to God. The twelve are again restored to head messiah's mission to all the tribes of Israel and beyond.

esthsan (iJsthmi) aor. "they proposed" - [and] they put forward, stood up, set up. Augustine has "he proposed", "he" probably meaning Peter. The subject is most probably the apostles, but possibly the whole congregation; "they nominated."

duo adj. "two men" - two. The adjective serves as a substantive, as NIV, accusative object of the verb "to put forward". Both "Joseph" and Matthias stand in apposition to "two men."

ton kaloumenon (kalew) pres. pas. part. "called" - [joseph] the one being called [barabbas, and matthias who was called justus]. The participle is adjectival, attributive, limiting "Joseph"; "Joseph who was called Barsabbas (the one born on the Sabbath)." As for Matthias, "Justus" may be his Roman name, or a given apostolic name. "Known as", CEV.

The use of a method of chance has Old Testament precedence and follows careful selection and prayer, but we are wise to remember that an is is not an ought. Just because they did it at that time doesn't mean we should do it now, although having witnessed numerous ecclesiastical appointments one wonders if it wouldn't be worth a try!!!!

proseuxamenoi (proseucomai) aor. part. "then they prayed" - [and] having prayed [they said]. Attendant circumstance participle, expressing action accompanying the verb "to say."

kardiognwsta (hV ou) voc."[you] know [everyone's] heart" - [you lord] heart-knower (one who understands the inner life) [of all]. "O Lord (probably Jesus), the one who knows the innermost secrets of us all."

o}n aor. "[show us] which" - [show clearly, show forth = reveal the one] whom you chose, picked out. Although situated at the end of the verse, the substantive adjective eJna, "the one", accusative direct object of the verb "to show clearly", likely serves as the head of the relative clause introduced by o}n, "who". Jesus is doing the choosing. "Declare which of these two you have chosen", REB.

ek + gen. "of [these]" - of [these two men you chose]. The preposition here serves in place of a partitive genitive.

Luke's construction is indefinite and so he isn't specifically saying that Judas went to a place apart from God, the place of weeping and gnashing of teeth. Still, the disciples probably believed that Judas was indeed eternally damned. Where Judas ended up is in God's hands. Luke is possibly just describing Judas' rebellion rather than his end;

labein (lambanw) aor. inf. "to take over" - to take, receive. The infinitive probably introduces a final clause expressing purpose, "in order to take over." "To fill the place of this apostolic ministry", Moffatt.

thV diakoniaV tauthV kai apostolhV gen. "this apostolic ministry" - [the place = position (vacancy of the apostolic office)] of this ministry and apostleship. The genitive is adjectival, epexegetic, of definition, specifying the "vacancy"; "take up the vacancy in this ministry." The NIV treats "ministry and apostleship" as a hendiadys where a single idea is expressed in the Greek through two words joined by kai. Culy suggests that kai here is epexegetic, "even apostleship."

poreuqhnai (poreuomai) aor. pas. inf. "to go [where he belongs]" - [from which judas deviated, transgressed, turned aside] to go, depart, travel, journey to [his own place]. The infinitive is probably adverbial, final, expressing purpose, "in order to go." "Judas left to go the way he had chosen for himself", Barclay.

edwkan (didwmi) aor. "they cast" - [and] they gave = cast. We would expect the verb "throw, cast" rather than "give". The lot is "cast" by placing the selected names on stones in a jar and throwing it about until one flies out. It is possible that "gave" here means "gave votes for them" = "and they voted for them and Matthias won."

klhrouV (oV) "lots" - lots. Accusative direct object of the verb "to give." A specially marked pebble, piece of pottery, or stick employed in making decisions based upon chance*.

autoiV dat. pro. "-" - for them. Dative of interest, advantage.

epi + acc. "to [Matthias]" - [and the lot fell] upon [matthias]. Spatial.

sugkateyhfisqh (sugkatayhfizw) aor. pas. "added" - [and] he was numbered. As a hapax legomenon, a once only use in the New Testament, it is difficult to work out the meaning of this word; possibly "voted in and reckoned", Johnson. BAGD records only one other use outside the NT where it takes the middle voice; "join in a vote of condemnation". This further supports the possibility that here "gave lots" means "gave votes."

meta + gen. "to [the eleven apostles]" - with [the eleven apostles]. Expressing association, accompaniment.

2:1-13

1. The early church in Jerusalem, 1:1-5:42

iv] The coming of the Spirit at Pentecost

Following Christ's ascension, the disciples gather each day at the Temple for prayer. On the feast of Pentecost, they experience a rather strange occurrence. They hear the sound of something like wind echoing through the Temple colonnades. They know only too well that the wind is a symbol of God's Spirit - his breath, Ezk.37:9-14. The disciples also see something like streams of fire, or light, pouring down onto each member of the fellowship. Immediately they begin praising God in a miraculous way. The commotion causes a crowd to gather, and those in the crowd hear the disciples speaking in their own native language, or dialect. All hear and understand as one, and all are amazed.

The outpouring of the Spirit serves to fulfil Jesus' promise to his disciples that they will be "clothed with power from on high" to enable them to serve as witnesses to Christ's saving work.

i] Context: See 1:1-11.

ii] Background:

iii] Structure: The coming of the Spirt at Pentecost:

iv] Interpretation:

v] Homiletics: Making Christ known

The coming of the Spirit, v1-13; i] Setting, v1. It is the feast of Pentecost and the disciples have come together "in one place." In verse two the word oikoV, "house", is used. The word usually refers to a dwelling, but it is also used for public buildings, temples and even sanctuaries. It seems likely that the disciples are gathered in the Temple court rather than the upper room.

en tw/ + inf. "When" - [and] in the [the day of pentecost to be fulfilled]. This construction, the preposition en + the articular infinitive, is usually temporal, expressing contemporaneous time, but possibly instrumental, expressing means, or result, even causal "since it was the day of Pentecost, they were all together." Temporal is likely, "during", Moffatt; "on", CEV; although most opt for "when".

thV penthkosthV (h) gen. "of Pentecost" - of pentecost. The genitive is adjectival, descriptive, idiomatic / of identification; "the day known as Pentecost."

sumplhrousqai (sumplhrow) pres. pas. inf. "came" - to be fulfilled. The present tense may express ongoing action (durative), "was running its course", NEB, but probably not with an infinitive; "Had come", REB. The accusative subject of the infinitive is "the day."

oJmou adv. "[all] together" - [they were all] together. Here with a spatial sense. Possibly just the apostles (there is a variant that actually reads "the apostles"), but more likely the 120.

epi + acc. "in [one place]" - upon [the same place]. Spatial idiomatic phrase. As Culy notes, the adverbial phrase "all together" and the prepositional phrase "in one place", together form the complex predicate of the imperfect verb to-be h\san, "they were."

ii] The outpouring of the Spirit, v2-4. The disciples are overwhelmed by the Spirit of God, an event which is described in the terms of a violent wind and tongues of fire. Both of these are Old Testament images of the Spirit of God, particularly of his power. cf., Ex.3:2, 19:16-19, 1Kgs.19:11-12, Matt.3:11. Luke is not so much describing an actual wind and fire, but is symbolically describing the Spirit's outpouring. None-the-less, there is nothing to hinder the Spirit's coming with such physical elements, and Luke does seem to make a point about the "sound" of their coming.

afnw adv. "suddenly" - [and a sound like rushing of violent wind became] unexpectedly, suddenly. The modal adverb serves to emphasise the miraculous; "All of a sudden", Barclay.

hcoV (oV) "a sound" - a noise, roar. Nominative subject of the verb "to become." In Luke 21:25 the noise is of a roaring sea, wind-like, vibrating, roaring.

w{sper "like" - as, like. Comparative.

feromenhV (ferw) gen. pres. part. "the blowing" - [the sound of a violent wind] rushing (expressing movement from one place to another). The participle is adjectival, attributive, limiting "wind"; "a mighty wind which was driving in on them", genitive in agreement with "wind." As for the genitive pnohV, "wind", it is likely adjectival, descriptive, idiomatic / of production, so Culy, "like the sound produced by a strong blowing wind."

ek + gen. "from [heaven]" - from [heaven]. Expressing source / origin.

eplhrwsen (plhrow) aor. "filled" - [and] it filled. The subject is unclear, is it "sound" or "wind"? "Sound" seems best.

ton oikon (oV) "the house" - [the whole] house, room, space. Accusative direct object of the verb "to be filled." Given the general nature of the word, it is quite possible that the outpouring of the Spirit occurred somewhere in the temple precinct; "It filled the area where they were meeting."

ou| adv. "where" - where. Local adverb introducing a local clause.

nsan kaqhmenoi (kaqhmai) pres. part. "they were sitting" - they were sitting. The present participle with the imperfect verb to-be forms a periphrastic imperfect construction, possibly emphasising durative aspect.

Fire often accompanies Biblical theophanies (cf., Ex.3:2, 13:21-22, 14:24, 19:18, 24:17, .....) and here it is "distributed", RSV, to eJna eJkastoV, "each individual", present. Presumably we are to understand this event as representing the gift of / being baptised with / washed with the Holy Spirit. So, more than likely realising 1:5 where the gift of the Spirit is expressed in the terms, "will be baptised."

wfqhsan (oJraw) aor. pas. "they saw" - [and] appeared. If passive, the verb may be theological, a divine passive, God does the revealing, so "suddenly there came from heaven ..... and tongues were revealed to them", but it likely takes a middle sense, "appeared to them."

autoiV dat. pro. "-" - to them. Dative of indirect object.

diamerizomenai (diamerizw) pres. pas. part. "that separated" - [tongues] being divided, parted, distributed. The participle is adjectival, attributive, limiting "tongues", as NIV. The glwssai, "tongues", nominative subject of the verb "to see = appear", obviously has nothing to do with speaking in tongues / language, rather, the word is used here to describe a particular shape; the disciples saw something like fire that was distributed in the shape of tongues, so Barrett.

wJsei "what seemed to be" - as, like. Comparative.

puroV (ur uroV) gen. "of fire" - tongues of fire. The genitive is adjectival, attributive, limiting an assumed "tongues"; "like fiery tongues", Culy.

ekaqisen (kaqizw) aor. "[and] came to rest" - [and] it sat [upon each one]. A flickering flame over the head of an important person was a common image of the time. The Spirit came on each one of them; they all received the gift just as all were forgiven. The Spirit is for all believers, just as forgiveness is for all believers.

autwn gen. pro. "of them" - of them. The genitive is adjectival, partitive. "And (it) settled on each one of them", Phillips.

There does seem to be a distinction between baptised with the Spirit and filled with the Spirit, although it shouldn't be pressed, given that sometimes the terms mean much the same. None-the-less, it is likely that we have two separate actions here. In v3, the disciples receive the Spirit in the washing of fire, the "the distribution of tongue-like fire." They are no longer orphans. As promised, Jesus returns to them; the Spirit of Christ / the Holy Spirit immerses them with his presence. With the promised blessing of the covenant now realised in them, Luke goes on to tell us how the Spirit is released through them / fills them, such that they begin to prophecy. Being "filled with the Spirit" in Acts is often associated with ministry, particularly speaking, and that's certainly what happens here, cf., 4:8, 31, 13:9.

pneumatoV aJgiou gen. "with the Holy Spirit" - [and all were filled] of holy spirit. The genitive is adjectival, descriptive, idiomatic / of content; "they were all filled full of the Holy Spirit."

lalein (lalew) pres. inf. "to speak" - [and they began] to speak. Complementary infinitive, completing the sense of the verb "to begin." "The disciples now did something they had not done before", Barrett; "They began to forcefully speak."

eJteraiV dat. adj. "in other [tongues]" - in other kinds of [languges]. Instrumental dative, expressing means. Note Isaiah 28:11, referred to by Paul in 1Cor.14:21. The translation "foreign languages" is possible, but some form of ecstatic prophecy, miraculously, or otherwise understood by the crowd, is more likely. See Excursus, The Pentecostal Blessings, Other Tongues. We are left to wonder why Luke gives us so little information about this phenomenon. "They began to forcefully prophesy ecstatically."

kaqwV "as" - as, like. Usually translated as a comparative, "just as the Spirit enabled them." Speaking under the constraint of the Spirit involves speaking "as" = in the terms directed by the Spirit. Possibly causal here, "because", "because the Spirit had granted them the power of utterance", cf., BDF 236.

edidou (didwmi) imperf. "enabled" - [the spirit] was giving. The imperfect tense is durative such that the "enabling" is ongoing. Possibly "gave each disciple the gift of tongues one after another", but unlikely. Luke does not clarify the relationship between what is obviously a once only act whereby the Spirit is given to a believer for life, and the seeming action of the Spirit, at a specific time and for a specific purpose, to "fill" (empower?) a believer for ministry.

apofqeggesqai (apofqeggomai) pres. inf. "-" - the ability to utter out aloud. As it stands, the infinitive functions as the direct object of the verb "to give", "gave utterance to them", but it could be viewed as epexegetic, specifying an assumed "the ability." The word is used of forceful speech, even inspired speech, this adds weight to the idea that tongue-speaking had language content. Of course, we are left to wonder what the difference is between the Corinthian version of tongues and the Acts version, given that the Corinthian version seems devoid of language content.

autoiV dat. pro. "them" - to them. Dative of indirect object

iii] The reaction of the crowd, v5-13. Hearing the enthusiastic utterances of the disciples, a crowd gathers. Luke tells us that they were amazed, a word often used of a pre-faith response by those who witness a messianic sign. As the crowd listens to the disciples, they hear them speaking in their own language / dialect. In v9-11 Luke lists, in circular fashion, the different lands represented in the crowd, while at the same time noting that they are either Jews, or converts to Judaism. It's as if Luke is telling us that the gospel is for all humanity, but that it derives from the children of Israel.

de "now" - but / and. Transitional, commonly used to indicate the next step in a narrative, as here.

hsan .... katoikounteV (katoikew) pres. part. "there were staying" - there were living, dwelling [into jerusalem]. The present participle with the imperfect verb to-be forms a periphrastic imperfect construction, possibly serving to emphasise durative aspect.

eulabeiV adj. "God-fearing" - [jews,] devout, reverent, godly [men]. The word is missing in some manuscripts. "Devout men" stands in apposition to "Jews". Note that Ioudaioi, "Jews", is also missing in some manuscripts. Considered by some as originally a marginal notation. "Jews" in the sense of either race or religion. Possibly Jewish pilgrims from the Roman provinces visiting Jerusalem for the festival.

apo + gen. "from" - from [all the nations]. Expressing source / origin.

twn gen. "" - the [under the heaven]. This genitive article serves as an adjectivizer, turning the prepositional phrase "under heaven" into an attributive modifier limiting "nations", "which are under heaven."

genomenhV (ginomai) aor. part. "when they heard" - [but / and, this sound] having happened, [the multitude assembled]. The genitive participle and its genitive subject, "this sound", forms a genitive absolute construction, usually treated as temporal, as NIV. The crowd heard the speaking, not the wind.

sunecuqh (sugcew) aor. pas. "in bewilderment" - [and] it was confounded, astonished, perplexed. The word describes the total shock of those hearing the tongues; "they were astonished and amazed", Barclay.

oJti "because" - that = because. Introducing a causal clause explaining why the crowd came together.

ei|V e{kastoV adj. "each one" - each one of them. This distributive construction serves as the subject of the verb "to hear." The partitive genitive "of them" is assumed; "each one of them", Phillips.

hkouon (akouw) imperf. + gen. "heard" - were hearing. The imperfect is durative, commonly used for speech. This verb takes a genitive of direct object, here autwn, "them = these men"; "each one of them heard these men speaking in his own language", Phillips.

th/ idia/ dialektw/ (oV) dat. "their own language" - by/in his own dialect. The dative is adverbial, modifying the verb "heard", probably instrumental, expressing means; "by means of his own dialect." Was it different languages, different dialects, or different accents? Bruce suggests "manner of speech". The word is unclear. Was this a miracle of speech, or of hearing?

lalountwn (lalew) gen. pres. part. "being spoken" - [them] speaking. Genitive complement of the genitive direct object of the verb "to hear", standing in a double genitive construction and asserting a fact about the object, ie., they were speaking.

Bock suggests that the question posed by the crowd (a summary of the crowd's response, so Marshall) is pejorative; "how is it that all these uneducated Galileans are using all these languages?" Note how Luke emphasises the emotional response of the crowd

legonteV (legw) pres. part. "[utterly amazed] they asked" - [and they were amazed and were marvelling] saying. Semi-redundant attendant circumstance participle introducing direct speech; see 1:6.

ouc "aren't" - [behold, are] not. This negation is used in a question expecting a positive reply.

oiJ lalounteV (lalew) pres. part. "[all these] who are speaking" - [all these] the ones speaking. The participle is adjectival, attributive, limiting "all these."

Galilaioi "Galileans" - galileans? What identified them as Galileans? Some have suggested dress, but this is unlikely; more probably accent, which means it carried over into their tongue-speaking. This would support the view that there is language content to their words, and also, that the miracle is in the hearing, not the speaking.

All those present understand what the disciples are saying - Babel is overturned, the kingdom of God is at hand. "God is bringing the message of the gospel home to those who hear it", Bock.

pwV "how" - [and] how [are hearing we]. The interrogative particle serves to introduce a second question. The use of this particular interrogative adds a sense of confusion to the question.

th/ idia/ dialektw/ dat. "in [our] native language" - in/by/with the language [of us]. Moule suggests that the dative is a dative of accompaniment, "with", whereas Culy opts for an instrumental dative, expressing means, "by".

en + dat. "-" - in [which we were born]. Possibly local, expressing sphere, or reference / respect, "with respect to ....". The whole clause is idiomatic and takes the sense "in his own native tongue", Moffatt.

The list of countries and races probably reflects common lists of the time which served to identify the extent of the Jewish dispersion, while at the same time reflecting Biblical lists, eg., Gen.10:2-23.

oiJ katoikounteV (katoikew) pres. part. "residents of [Mesopotamia]" - [parthians and medes and elamites and] the ones dwelling in [mesopotamia]. The participle serves as a substantive, and as with all those listed, stand in apposition to the nominative subject of the verb "to hear", "we hear them speaking .....", v1l.

te. "and" - both [judea and cappadocia, pontus and asia]. Along with kai, serving to introduce a series of correlative constructions. Sometimes te kai is used to express a closer connection.

thV LibuhV (h) gen. "[the parts] of Libya" - [both phrygia and pamphylia, egypt and the parts = regions] of libya. The genitive is adjectival, partitive.

thV "-" - the [according to cyrene]. The article serves as an adjectivizer, turning the prepositional phrase, "according to Cyrene", into an attributive modifier limiting "Libya", genitive in agreement with "Libya"; "parts of Libya which are adjacent to Cyrene."

kata + acc. "near [Cyrene]" - against, beside. Here with a spatial sense.

oiJ epidhmounteV (epidhmew) pres. part. "visitors from [Rome]" - [and] the ones sojourning in, visiting [rome]. The participle serves as a substantive. "Roman citizens", Barrett.

Barrett argues that the presence of the participle "speaking" indicates that the miracle is one of speech (v4 supports this view), rather than hearing, although referencing their "speaking" only states the obvious. Whatever is happening, the crowd understands that the disciples "are declaring with praise the new redemption that God has wrought for his people", Barrett.

Ioudaioi (oV) "Jews [and converts to Judaism]" - [both] jews [and proselytes, cretans and arabs]. The inclusion in the list of "Jews" is unexpected; it is generally felt to be an early attempt to sort out a textual problem. Barrett suggests that the clause is in apposition to "Roman citizens" and was intended to mean "temporarily resident in Jerusalem."

lalountwn (lalew) gen. pres. part. "declaring" - [we hear them] speaking. The participle serves as the accusative complement of the direct object "them" of the verb akouomen, "we hear", which often, as here, takes a genitive of direct object (a kind of ablative of source, "we hear from them"), standing in a double genitive construction and asserting a fact about the object.

taiV hJmeteraiV glwssaiV dat. "in our own tongues" - by/in our tongues, languages. Again, the dative is adverbial, possibly instrumental, expressing means, "by means of", so Culy, or expressing association, "in company with", so Moule, or modal, expressing manner of the delivery, so Kellum, "with our languages."

tou qeou (oV) gen. "[the wonders] of God" - [the mighty acts] of god. The genitive is usually taken as verbal, subjective, "the mighty deeds that God has done", Culy. Again, emphasising the language content of the hearing / speaking. The "mighty acts" are undefined, but given the context, they surely concern God's work of redemption recently completed in the death, resurrection and ascension of Christ.

Again, Luke stresses the emotional state of the crowd.

legonteV (legw) pres. part. "they asked" - [but/and all were amazed and perplexed, bewildered] saying [another to another = to one another]. Attendant circumstance participle expressing action accompanying the verbs "were amazed" and "were perplexed", while serving to introduce direct speech; "they were all amazed and perplexed and said to one another ......." For an adverbial classification see legonteV, 1:6 possibly consecutive, expressing result, "and so said to one another."

tiv "what" - what [can this wish to be]. Interrogative pronoun. The form of the question is idiomatic, with the infinitive being complementary, completing the sense of the verb qelw. The infinitive verb to-be here "bears the same sense as "mean" owing to the lack of a Semitic equivalent", Zerwick. "What on earth can this mean", Phillips.

Luke often recounts both a positive and negative response to gospel proclamation. So, some present mock the disciples, concluding that their words are nothing more than drunken gibberish. This may well indicate that, although the "tongues" of the disciples possessed language content, clarity is lacking. Peter cuts through the confusion by addressing the crowd and explaining what's going on. His sermon serves as the first clarion call of the gospel in the new age of the kingdom.

e{teroi adj. "some" - [but/and] others. In v12 we are told panteV, "all", were amazed and perplexed, but here "some" make fun of the situation. Barrett says it is "careless writing", while Culy argues that the "all" is hyperbole. The point is clear enough; the behaviour of the disciples mystifies the crowd, some of whom go on to make fun of them.

diacleuazonteV (diacleuazw) pres. part. "made fun of them" - ridiculing, mocking, jeering. Attendant circumstance participle expressing action accompanying the verb "said", as NIV, "made fun of them and said", although Wallace classifies it as adverbial, modal, expressing manner; "some others sneered", Moffatt.

oJti "-" - [were saying] that. Introducing an object clause / dependent statement of direct speech, expressing what "they were saying."

memestwmenoi eisin "they have had too much" - they have been filled. The perfect participle with the present verb to-be forms a periphrastic perfect construction, possibly expressing their complete state of fullness. It is interesting that on one side people understood the prophetic nature of the "tongues", while on the other, there were people who put it down to intoxication - slurring of speech, mumbling? "They are drunk", CEV.

gleukouV (oV) "wine" - of new wine. The genitive is adjectival, descriptive, idiomatic / of content; "filled full of wine." The word can be used of partly fermented "new wine", but here more likely wine preserved with honey, "sweet wine", Bruce.

2:14-21

1. The early church in Jerusalem, 1:1-5:42

v] Peter's Pentecost sermon, 2:14-35

a) Introduction - no drunkenness here

We can't be certain, but it is likely the disciples are gathered in the temple precinct ("the outer court", Longenecker), and it is there that they are washed with Holy Spirit in tongues of fire, and begin speaking in "tongues". A crowd gathers, but confusion reigns; some are amazed, others mock. So, before proclaiming the God's kingdom message / gospel to the crowd, Peter sets out to explain what has just happened.

The promised outpouring of God's Spirit is fulfilled.

i] Context: See 1:1-11. Luke's account of life in the early church in Jerusalem continues with Peter's Pentecost sermon, his apologia. The sermon has three parts, first, an introduction, v14-21, an example of judicial rhetoric, a refutatio, a rejection of the charge of drunkenness. The body of the sermon continues in judicial form, v22-36, ending with a deliberative conclusion where Peter draws out the need for decision.

ii] Background: Herod's temple in the first century

iii] Structure: Sermon introduction:

iv] Interpretation:

Peter's sermon-introduction, v14-21: i] Explanation - not drunkenness, but the fulfilment of prophecy, v14-16. Although a larger group than the eleven apostles received the Spirit, it is only Jesus' chosen representatives who now stand before the gathered crowd. Peter serves as their spokesmen - as they were "filled" to speak in "tongues", now Peter is filled apofqeggomai, "to utter" (the word is used here of an inspired prophetic word, cf., 2:4).

staqeiV (iJsthmi) aor. pas. part. "stood up" - [but/and peter] having stood. The NIV takes this participle as attendant on the verb "to lift up, raise up", but it may just be adverbial, modal, expressing manner, "Peter, standing with the eleven", ESV. Although anarthrous (without an article), the participle may be treated as adjectival, attributive, "Peter, however, who was standing there with the eleven, raised his voice .....,", Cassirer.

sun + dat. "with" - with [the eleven]. Expressing association / accompaniment.

autoiV dat. pro. "the crowd" - [lifted up the voice of him and uttered] to them. Dative of indirect object.

oiJ katoikounteV (katoikew) pres. part. "all of you who live [in Jerusalem]" - [men, jews, and all] the ones inhabiting [jerusalem]. The participle serves as a substantive, and along with "Jews", is a vocative in apposition to "men". Given that the "men" are Jews (the diaspora contingent??), and those who inhabit Jerusalem the local Jews, then obviously the Ioudaioi are probably "Judeans."

uJmin dat. pro. "to you" - [let this be known] to you, Dative of direct object after the verb "to know." The pronoun touto, "this", serves as the subject of the verb "to know", not the direct object with "you" as the indirect object.

mou gen. pro. "[what] I say" - [pay close attention to the words] of me. The genitive is adjectival, possessive, "my words", or subjective, as NIV.

"It is far too short a time (after rising) to have gotten drunk off low-alcoholic cheap wine", Kellum. None-the-less, "the experience of glossolalia is ... sufficiently ambiguous to require interpretation", Johnson.

gar "-" - for. Introducing a causal clause explaining why the crowd should listen carefully, "because" what has occurred is not what they think.

wJV "as [you suppose]" - [these ones are not drunk] as [you suppose]. Here the comparative introduces a characteristic quality, not "like", but "exactly as." Their assumptions are baseless. "These men are not, as you suggest, drunk", Barclay.

gar "-" - for. Introducing a causal clause explaining why the disciples' behaviour is not what the crowd thinks.

thV hJmeraV (a) "[it's only nine in the morning]" - [it is third hour] of the day. The genitive is adjectival, partitive. "They haven't had time to get drunk; It's only nine o'clock in the morning", Peterson.

For Luke, the Pentecostal event is the fulfilment of prophecy, both now, realised, and not yet, eschatological; See Luke's eschatology in the Introduction.

alla "No" - but. Strong adversative standing in a counterpoint construction; "not what you think, but ......." "No, what this signifies has been foretold by the prophet Joel", Cassirer.

to eirhmenon (legw) perf. mid. part. "what was spoken" - [this is] the thing having been spoken. The participle serves as a substantive, predicate nominative of the verb to-be.

dia + gen. "by" - by [the prophet joel]. Expressing agency. The Western text does not name the prophet; Barrett thinks that this variant may well be original.

ii] Citation - Joel 3:1-5. Peter explains the violent blast of wind and the disciples' prophetic utterances, as a fulfilment of Joel's last-days prophecy to the people of Israel. In the last days, when the Lord (here applied to Jesus??) will "rescue" his people, God's Spirit will fall on "all flesh" and they, in company with cosmic signs, will prophecy. For Luke, Gabriel's trumpet is sounding, the new age of the kingdom has dawned. Note also how the text supports Luke's universalism; the Spirit comes upon pasan sarka, "all flesh" = "all humanity", although for the present, the pentecostal blessings fall on "the sons and daughters" / Israel.

en + dat. "in [the last days]" - [and it will be] in [the last days, says god]. Temporal use of the preposition; "When the last days come", CEV. The LXX has meta tauta, "after these things", indicating that Luke has skewed the text for eschatological effect.

apo + gen. "-" - [i will pour out] from [the spirit of me upon all flesh, and the sons of you and the daughters of you will prophesy, and the young men of you will dream dreams]. The preposition is used in the place of a partitive genitive. Not in the sense of a disciple receiving some of the Spirit / part of the Spirit, but of there being a distribution of the Spirit. Probably not expressing source as this would separate the person of the Spirit from his power. It is not the pouring out of the Spirit's power, but his person

enupnioiV (on) dat. "[will dream] dreams" - [and the elders of you will dream] dreams. Dative of direct object after the en prefix verb "to dream." Kellum suggests the classification dative of manner; Culy suggests an instrumental classification.

Best viewed as a parallel statement to v17 - a typical feature of Hebrew poetry. In this, and the previous verse, there are three parallel statements, but it seems likely that it is the second and third that stand together. The blessings of the covenant are ultimately for all humanity, but with particular reference to the children of Israel / the servants of the Lord - all are now set free. Luke adds "and they will prophesy", reinforcing the link to v16b.

ge "even" - [and] indeed [upon the male slaves of me and upon the female slaves of me, in those days i will pour out from the spirit of me and they will prophesy]. Intensive particle; "Indeed, in those days ....", Cassirer.

Joel draws on Sinai imagery to describe God's last-days coming, a coming associated with "signs" (Luke's addition to the LXX) and "wonders." All this associated with God's prophet Moses, imaged in Jesus' ministry and now his disciples. As already noted, any scholarly debate between supporters of a realised eschatology and supports of a futuristic / inaugurated eschatology, need not be pursued given that both apply - the kingdom is now / not yet. So, not only were these signs evident on Mount Sinai, the destruction of Jerusalem by the Babylonians, as well as at Jesus' crucifixion, they are evident at Pentecost, will be evident at the destruction of Jerusalem in AD 70, and of course, at the end of the age. As for the signs themselves, cosmic imagery is used to illustrate the dissolution of all powers, often with particular reference to civil powers and authorities / judgment upon the nations, eg., Isaiah 13, judgment on Babylon, cf., v10; ref., Lk.21:25.

en + dat. "in [the heavens]" - [and i will give wonders] in [the heaven above]. Local, expressing space.

epi + gen. "on [the earth]" - [and signs] upon [the earth below]. Spatial.

kapnou (oV) gen. "of smoke" - [blood and fire and a vapour] of smoke. The genitive is adjectival, possibly epexegetic, specifying the vapour, "a vapour which is made up of smoke", but probably just attributive, "smoky vapour." Peterson D. opts for attributed, where the lead noun functions as the attributive adjective, "blood and fire and billowing smoke", Peterson D.

The cosmic signs of the dissolution of powers come "before" the day of the Lord is manifest (epifanh, "evident" rather than "glorious"). That day is now in the outpouring of the Spirit in these last days, and will be in the last day.

eiV + acc. "[turned] to [darkness]" - [the sun will be transformed] into [darkness, and the moon] into [blood]. Expressing direction of action and arrival at, the preposition is used here to indicate "a change in state", Culy.

prin + inf. "before [the coming]" - before [to come]. This construction, the temporal conjunction prin + the infinitive, introduces a temporal clause expressing subsequent time.

kuriou (oV) gen. "[day] of the Lord" - [the great and manifest (evident) day] of the lord. The genitive is adjectival, possessive, identifying the possession of a derivative characteristic; "the day pertaining to the Lord."

The conclusion of this text from Joel, proclaiming salvation for all who "call on the name of the Lord", leads comfortably into Peter's gospel sermon / his proclamation of the kerygma. The gospel calls for repentance, a turning to God in Christ for forgiveness, acceptance, and inclusion in the new age of the kingdom. God's call through Joel now becomes his call through Peter.

estai (eimi) fut. "-" - [and] it will be. The use here of the future verb to-be serves to link this verse to estai, v17; "And it will be that in the last days .....", "and it will be that all whoever call upon the name of the Lord ......"

paV adj. "-" - all. The adjective serves as the substantive "everyone", standing in apposition to o}V a]n, "whoever", subject of the future verb "will be saved." Its use is somewhat redundant, but emphatic, serving to reinforce "whoever"; "Whoever, and I mean everyone, who calls on the name of the Lord ...."

o}V a]n + subj. "everyone [who calls]" - whoever [calls upon the name of the lord, then he will be saved]. Introducing an indefinite relative clause which, in the present context, is conditional. Here the actions of indefinite individuals produce a definite future action. Anyone who invokes God's name (his person), seeking his mercy in and through Jesus Christ, will be saved. Although Joel understands "the Lord" to be YHWH, Jehovah, New Testament authors tend to apply the reference to the Lord Jesus Christ.

2:22-36

1. The early church in Jerusalem, 1:1-5:42

v] Peter's sermon on the day of Pentecost, 2:14-35

b) The sermon proper - Christ and his resurrection

After the pentecostal experience of tongue-speaking, Peter sets out to preach to the gathered crowd. First, he answers the charge of drunkenness and then gives witness to Jesus' resurrection, linking this to the outpouring of the Holy Spirit.

The resurrection of Jesus, the crucified one, testifies to the fact that he is now Lord. To stand approved under his reign, it is necessary to repent for the forgiveness of sins. By so doing, the believing person will receive the long-promised blessings of the covenant.

i] Context: See 2:14-21. There are three parts to Peter's sermon: The introduction in v14-21 explains the tongue-speaking phenomenon with reference to Old Testament prophecy. Then, in the body of the sermon, v22-36, Peter proclaims the gospel (kerygma), dealing with the resurrection and the consequent Lordship of Christ in v22-32, and the resultant outpouring of the Spirit in v33-36. Verse 36 restates the proposition that Jesus is both Christ / messiah and Lord. The sermon concludes with a call for repentance in v37-39.

ii] Structure: Christ, his resurrection and the gift of the Spirit:

iii] Interpretation:

iv] Homiletics: Important News!

Peter's Pentecost sermon, v22-36: i] Peter lays down the central plank of his sermon, proclaiming that Jesus is Lord, God's anointed one, Messiah, v22-24. Jesus' "mighty works", or more rightly, "powerful signs of the kingdom", demonstrate the "finger of God" upon the people of Israel, and thus proclaim the inevitable truth that the new age of the kingdom of God has come upon mankind, cf., 11:20. Indeed, "God has visited his people", 7:16. Yet, God's chosen-one was handed over to "wicked men", ie., those apart from the Law and covenants - pagan Rome. So, the messiah suffered, as it was foreordained he would. Yet, a higher court overturned the court of pagan Rome and reversed its death-sentence; it is not possible for death to hold the Lord, God's anointed one. As it was ordained that the Lord / messiah would suffer, so it was ordained that he would enter glory, and this he has done by rising from the dead.

Israhlitai (hV ou) "[men] of Israel / [fellow] Israelites"" - [men,] israelites, [listen to these words]. Vocative, standing in apposition to "men"; "My fellow Jews", ...

andra (hr droV) "a man" - [jesus the nazarene] a man. Standing in apposition to "Jesus of Nazareth".

apodedeigmenon (apodeiknumi) perf. part. "accredited" - having been designated, appointed, attested, authenticated. The participle is adjectival, attributive, limiting man. As can be seen, the word can convey a number of meanings. Bruce opts for "attested", Barrett for "appointed", but possibly the less technical meaning of "a man marked out", "designated" ("approved", Calvin) is intended. "Authenticated", "proved", Phillips/CEV.., is certainly not acceptable, as if Christ's divine appointment needs to be proved to anyone.

apo + gen. "by [God]" - from [god]. Here the preposition expresses agency, "by", a rare usage. We would expect uJpo.

eiV + acc. "to [you]" - into [you]. Here the preposition probably expresses advantage, "for you."

dunamesi (iV ewV) dat. "by miracles" - by / with miracles, mighty works [and wonders and signs]. The dative is instrumental, expressing means. Christ was appointed / designated with accompanying signs. Note that in the New Testament this word is always used with "signs" - signs and wonders.

oi|V dat. pro. "which [God did]" - which [god did]. Dative by attraction.

en + dat. "among [you]" - in [midst of you]. Local, expressing space.

di (dia) + gen. "through [him]" - through, by means of [him]. Expressing agency.

kaqwV "as" - just as [you yourselves know]. Comparative; "All of you know this", CEV.

Peter doesn't mince his words here; guilt rests on the people - aneilate, "you killed him." The anomwn, "lawless, wicked ones" (possibly referring to the religious authorities rather than the Roman authorities), aided the people.

touton pro. "this man" - this, this one. Resumptive = "Jesus of Nazareth", v22.

ekdoton adj. "was handed over to you" - was delivered up, given up to you. Indirect object "to you" assumed; "Betrayed", Williams.

wJrismenh/ (oJrizw) perf. part. "[by God's] set [purpose]" - by the having been determined, set [purpose and foreknowledge]. The dative is best taken as instrumental, as NIV, although see Wallace for dative of rule; "in conformity with", p157; "this Jesus, delivered up according to the definite plan and foreknowledge of God", ESV. The participle is adjectival, attributive, limiting the noun boulh/ "purpose / council [of God]." There is no personal failure in the betrayal and execution of Jesus because "God himself foresaw and planned the whole", Barrett. "Betrayed in the predestined course of God's deliberate purpose", Moffatt.

tou qeou "God's" - of god. The genitive is adjectival, usually treated as verbal, subjective.

dia + gen. "with the help of [wicked men]" - through, by means of [the hand of lawless men]. Instrumental, expressing agency. An example of the divine will being realised through the freely determined actions of corrupt people who are then held accountable for their actions. A classic example of this may be found in the Babylonian empire's invasion of Judea, an invasion which served as an instrument of God's judgment upon the people of Israel, but which none-the-less placed Babylon under divine judgment for its actions.

prosphxanteV (prosphgnumi) aor. part. "by nailing him to the cross" - [you killed him] having affixed him to the cross. The participle is adverbial, probably instrumental expressing means, "by means of", as NIV, but possibly modal, expressing the manner of the killing. "You nailed up [and murdered]", Phillips.

lusaV (luw) aor. part. "freeing" - [god raised whom] having loosed, released. The participle is adverbial, modal, expressing the manner in with the action of being raised is accomplished, or instrumental, expressing means, "by freeing him from ....", or possibly temporal, "when he freed him from...." "Having destroyed the bitter pains of death." The antecedent of the accusative relative pronoun o}, "whom", is touton, "this one", v23.

tou qanatou (oV) gen. "the agony [of death]" - [the birth pains] of death. The genitive is adjectival, attributive, "death pangs"; "the throes of death." The word wdinaV, "birthing pains", is often used figuratively of the suffering associated with the coming (birthing) of the messianic age. Jesus is "loosed" from these "pangs" in his resurrection. This idea is a bit cumbersome. Barrett's opinion is that the intended meaning is "cords / bindings of death", cf., Psalm 17:6, 114:3, where the LXX has read "pangs" for the MT "cords of death /Sheol". "God set him free from death", CEV.

kaqoti conj. "because" - for, because. Causal conjunction explaining why Jesus was freed from the agony of death, "because ...". Jesus "is the one for whom it was impossible that the resurrection from the death should not take place", Barth.

krateisqai (kratew) pres. pas. inf. "to keep" - [it was not possible him] to be grasped, taken possession of, held. The infinitive is complementary, completing the sense of the negated verb "it was not possible". The accusative subject of the infinitive is auton, "him".

uJp (uJpo) + gen. "-" - by [it]. Expressing agency, "by the agency of death"; "it was not possible to be held by it", ESV.

ii] Peter now confirms his claims through the testimony of scripture, v25-28. Peter uses this Psalm of David as a text in support of Jesus' fulfilment of the messiah's promised deliverance from death. Psalm 16:8-11, a psalm of David, is usually treated as messianic. The theme of protection from death is interpreted by Peter as deliverance from death. The LXX certainly enables this interpretation, although the MT does not. This, of course, raises interesting questions as to the authority of scripture.

gar "-" - for. Transitional, or establishing a logical connection.

proorwmhn (prooraw) imperf. "I saw" - [david says of him] i was foreseeing / saw before time. More likely, "have always before my eyes." Imperfect indicating an ongoing seeing and here with the force of the perfect tense. "I have ever fixed my eyes upon the Lord", Weymouth.

dia pantoV "always" - [the lord before me] through all. Temporal use of the preposition, idiomatic = "always", as NIV.

oJti "because" - because. Introducing a causal clause explaining why the Lord is always before him.

ek "at [my right hand]" - [he is] from [the right of me]. An idiomatic locative use of this preposition prompted by the partitive sense "of my right hand" = "at my right hand."

iJna + subj. "I will not [be shaken]" - that [i may not be shaken]. The NIV treats this construction as nominal, with iJna introducing an object clause / dependent statement of indirect speech, expressing a statement of faith prompted by the knowledge that the Lord is at his right hand. None-the-less, Barrett suggests that Luke would have understood the construction in its usual Greek sense as introducing an adverbial clause, final, expressing purpose; "God stands at my right hand (as armed defender, or perhaps as advocate) in order that I may not be moved (by my enemies)." Consecutive, expressing result, is also possible, "with the result that ....", so Culy.

dia touto "therefore" - because of this. This causal construction usually takes an inferential sense, drawing a logical conclusion, as NIV.

hgalliasato (agalliaomai) aor. "[my tongue] rejoices" - [the heart of me was cheered up and the tongue of me] was exalted, rejoiced exceedingly. "My words will be joyful", CEV.

eti de kai "also" - but/and in addition and = also. Forward referencing construction; "Besides, moreover".

hJ sarx (x koV) "[my] body" - the flesh [of me will rest, settle, nest, dwell]. Nominative subject of the verb "to dwell." The TEV gets into a tangle trying to express the notion of the mortality of the "flesh" as against the hope of immortality, summed up in the phrase "rest assured in hope." The CEV cuts through it all with "I will live in hope." The sense is of the mortal body resting in the grave secure in the hope of the resurrection, "my body also will rest in hope", Weymouth. The term, "At rest", is often used of a deceased person today, but the imagery is useless without the additional "in hope" of the resurrection. As Billy Connolly once said of the occupants of a cemetery, "They're not resting, they're dead!"

ep (epi) + dat. "in [hope]" - in [hope]. Possibly causal, "on the basis of / because of hope", hope that "you will not abandon my soul to Hades."

oJti "because" - that. Introducing a causal clause explaining why the psalmist rests in hope; "because ......"

thn yuchn (h) "-" - [you will not forsake, desert, leave behind] the soul [of me]. Accusative direct object of the verb "to forsake." The "soul" is the very self, a person's living being.

eiV + acc. "to" - into. Expressing direction of action and/or arrival at.

aJdhn (hV ou) "the grave / the realm of the dead" - hades. This noun refers to the place, or abode, of the dead, including both the righteous and the unrighteous, equivalent to the Hebrew term Sheol*. "Thou wilt not leave me in the grave forsaken", Weymouth.

ton oJsion adj. "[your] Holy One" - [nor will you give] the holy one [of you]. This accusative nominal phrase functions as the subject of the infinitive "to see." "Thy godly one", "devoted servant", TEV. Note how the TEV tries to bring out the two ideas of devotion and dedication carried in this descriptive of the King Messiah.

idein (oJraw) aor. inf. "to see" - to see [corruption]. The infinitive is complementary, completing the sense of the verb "will give" = "will allow to see."

moi dat. pro. " to me" - [you have made known] to me. Dative of indirect object.

zwhV (h) gen. "of life" - [the ways] of life. The genitive is adjectival, descriptive, idiomatic / destination; "the paths that lead to life." Interestingly, the Hebrew text has "path" singular, the path to life through obedience. Why does Luke have "paths"? Given the context, Luke is probably speaking about the way out of the grave into a resurrected life, yet was there more than one way for the messiah? Surely not! The way of the messiah is the cross.

eufrosuhnV (h) gen. "with joy" - [you fill me] of joy. The genitive is adjectival, descriptive, idiomatic / content; "you fill me full of joy."

meta + gen. "in" - with [the presence of you]. Expressing association / accompaniment, but possibly adverbial, expressing manner; "you will, by your presence, fill me with gladness", Cassirer.

iii] Peter justifies the application of the Psalm to Jesus, v29-32. Peter notes that David saw decay, his tomb being near Siloam for all to see. One of his descendants must take the throne of God's eternal kingdom, and obviously that descendent is Jesus, the one whose body did not suffer decay (for God raised him up). To this, Peter and the other disciples are witnesses. So, Peter's point is that David's words are not directed to himself, but are prophetically addressed to a greater descendent.

adelfoi (oV) voc. "Brothers" - [men], brothers. Vocative, standing in apposition to "men". The members of the congregation are "brothers" in that they are fellow Jews, "fellow Israelites", Williams.

epein (eipon) aor. inf. "tell" - to speak [with confidence toward you about the patriarch david is being right, permissible]. The infinitive forms a nominal phrase which stands as the subject of the periphrastic construction "is being right" (the verb to-be is assumed) For a complementary classification see plhrwqhnai, 1:16. Culy thinks that the unexpected use of a participle here serves to convey politeness; "If I may be permitted to say with boldness ....." Peter makes the point that since David's tomb is nearby, then obviously the Psalm wasn't addressing him, since he has seen corruption. This is stirring the pot somewhat, given that Jewish tradition has David as one of the seven immortals.

meta + gen. "-" - with [boldness]. Adverbial use of the preposition, expressing manner, "confidently", as NIV; "with no fear of contradiction", Barclay.

oJti "that" - that. Here introducing an object clause / dependent statement of indirect speech, expressing what Peter is confidently able to say about David, namely "that he was buried and that his grave is in our midst to this very day", Cassirer.

kai "-" - [he died] and = also [and was buried]. Adverbial, adjunctive.

en + dat. "with [us]" - [and the tomb of him is] in = with [us]. Expressing association / accompaniment; "with us."

acri + gen. "to [this day]" - until [this day]. Temporal, expressing time up to a point; "his grave is in our midst to this very day", Cassirer.

David, as a prophet, looks ahead to the fulfilment of God's promise to him. The promise was delivered by Nathan and concerned a perpetual Davidic dynasty, 2Sam.7:12-16.

oun "but" - therefore. Inferential, drawing a logical conclusion: "[David] therefore, being a prophet and having known ......., (v31) having foreseen, he spoke about the resurrection of Jesus Christ that (by making the point that) he was neither abandoned to destruction nor [that] his body saw corruption." Peter is alluding to Psalm 132:11.

uJparcwn (uJparcw) pres. part. "he was [a prophet]" - being [a prophet, and having known]. The participle may form a temporal clause, "while he was alive he was a prophet", Phillips, possibly causal, "because he was a prophet", although properly attendant circumstance expressing action accompanying the main verb "he spoke", v31.

oJti "that" - that. Introducing a dependent statement of perception expressing what David knew.

autw/ dat. pro. "him" - [god swore] to him. Dative of indirect object.

o{rkw/ (oV) "on oath" - in = with an oath. The dative is instrumental, expressing means; "by means of an oath."

kaqisai (kaqizw) aor. inf. "that he would place" - to cause to sit, [from the fruit of the loins of him, upon the throne of him]. The infinitive introduced an object clause / dependent statement of indirect speech, expressing what God promised. The preposition ek, "from", expresses source / origin, and refers to a descendent of David, the Davidic messiah, who will sit on David's throne.

The content of the prophecy, with reference to v27, about the descendant of David, is that "the essential person of Jesus lives on; his flesh did not suffer corruption", Barrett.

proidwn (proeidon) aor. part. "seeing what was ahead" - having foreseen it. Attendant circumstance participle expressing action accompanying the main verb "he spoke", so translated as a simple secondary verb; "he knew what would happen (ie., the resurrection of the messiah) and so he told us ..."

peri + gen. "of [the resurrection]" - [he spoke] concerning, about. Expressing reference / respect; "about / concerning the resurrection".

tou Cristou (oV) gen. "of Christ" - [the resurrection] of christ. The genitive is adjectival, identifying the possession of a derivative characteristic. Culy classifies the genitive as verbal, objective.

oJti "that" - that. Introducing an object clause / dependent statement of indirect speech expressing the content of the prophecy, what "he told us."

oute ..... oute "not ..... nor" - neither [was he abandoned into destruction] nor [the body of him saw corruption]. Negated coordinative construction. Neither would the messiah's soul be lost, nor would his body decompose in the grave.

Peter is fulfilling his apostolic role as a witness to Jesus' messiahship, cf., Lk.24:48. Note how the focus of the apostolic preaching tends to be on the resurrection, a resurrection which implies the ascension of Jesus to his rightful place beside the Ancient of Days, ie., an inclusive resurrection / ascension.

touton pro. "this [Jesus]" - this [jesus god raised]. Resumptive and emphatic by position, "Jesus is the man we are speaking of", Cassirer.

ouJ gen. "-" - of which. This relative pronoun may be masculine, thus referring to Jesus "of whom we are all witnesses", or neuter, referring to the resurrection of Jesus, "of which [fact] we are all witnesses." The latter is preferred. The genitive is probably adverbial, reference / respect; "with respect to which ..."

hJmeiV "we [are all witness of the fact]" - we [are all witnesses]. Emphatic by use and position.

iv] Answering the obvious question, "where is Jesus now?", Peter speaks of Jesus' ascension and exaltation to the right hand of God, and his bestowal of the Spirit, v33-35. This Christ has now ascended on high to take his throne at the right hand of God, receiving from the Father the right and power to pour out the Spirit on the children of God. In this way, he fulfils the words of Psalm 110:1. He serves as the Davidic king who sits at the right hand of God. He is the exalted messiah, ruler over heaven and earth. This fact is evidenced in the pentecostal experience of ecstatic prophecy (tongue speaking) just witnessed by the crowd.

oun "-" - therefore. Inferential, drawing a logical conclusion; "having been exalted ... and having received ..... therefore, he has poured out ...." = "now that he has been exalted to the right hand of God, and now that he has received from the Father the Holy Spirit, whom he had promised, he has given this demonstration of the Spirit ....", Barclay.

uJywqeiV (uJyow) aor. pas. part. "exalted" - having been lifted up, exalted. The participle, as with lambwn, "having received", is adverbial, taken either as causal, "because ...", or temporal, "when ..."

th/ dexia/ adj. dat. "to the right hand" - by/to the right [of god]. The dative may be instrumental, "by God's authority", or locative, "to the seat of God's authority." Instrumental is best; "uplifted then, by God's right hand", Moffatt. The genitive tou qeou, "of God", is adjectival, identifying the possession of a derivative characteristic.

lambwn (lambanw) aor. part. "he has received" - [and] having received. The participle as for "having been lifted up", and linked to it by te. Received as a gift of exaltation; received in the sense of received the authority to give the Holy Spirit, as promised in Joel.

para + gen. "from [the Father]" - from beside [the father]. Here expressing source, as NIV.

tou pneumatoV (a atoV) gen. "of the [holy] spirit" - [the promise] of the [holy] spirit. A genitive of definition; "the promise which consists of / which is the Holy Spirit."

execeen (eckew) aor. "he has poured out" - [this] he poured out [which you see and hear]. Referring to Joel 3:1, identified in v17. Jesus has received the authority to pour out the Spirit, and has now done so.

To support his case, Peter quotes from Psalm 110:1; see "Interpretation" above. This Psalm is widely used in Christian apologetic, both in the gospels, Paul's epistles, and Hebrews.

gar "for" - for. More reason than cause, introducing textual support for Peter's claim that Jesus is now exalted to God's right hand.

ou "[David did] not" - not [david]. Davies & Allison make the point that the position of this negation implies the meaning "It was not David who ascended", rather than "David did not ascend."

eiV + acc. to [heaven]" - [ascended] into [the heavens]. Expressing the direction of the action and/or arrival at. The clause makes the point that Jesus fulfils the promise of the Psalm in that it was not David who ascended.

tw/ kuriw/ (oV) dat. "[The Lord said] to [my] Lord" - [but/and he says, the lord said] to the lord [of me]. Dative of indirect object.

ek "at [my right hand]" - [sit down] out of, from [the right of me]. As in v25, the preposition here carries a locative sense, "at/on". Sitting at the right hand of God implies sitting in a position of authority. Only Ezekiel's Son of Man has such authority.

eJwV an + subj. "until" - until [i may make the enemies of you]. Introducing a temporal clause, indefinite future time. Implying that Jesus' authority ends when his enemies are subdued, but it may be saying that he uses his divine authority "during the time that it is necessary" to subdue the enemy, cf., 1Cor.15:24 for a text that supports "until".

uJpopodion (on) acc. "a footstool" - a footstool. Accusative complement of the direct object "enemies", standing in a double accusative construction and stating a fact about the object, lit., "I make enemies a footstool of you."

twn podwn (ouV odoV) gen. "for [your] feet" - of the feet [of you]. The genitive may be treated adjectivally, possibly possessive, or simply attributive, limiting "stool", "footstool", or adverbially, reference / respect, "a footstool with respect to feet" = "for feet."

v] Conclusion, v36: Peter finally gets to the punch line: Jesus is both Christ and Lord. He was "declared to be the Son of God with power .... by the resurrection from the dead", Rom.1:4.

As already noted in "Interpretation" above, the term "Lord" was often used in the sense of "Sir" - a title of respect. Yet, for an Old Testament Jew it was the "name above every name", the name of God himself - The Lord, Adonai. Yet, it is unlikely that Peter (even Luke) is drawing a direct equivalent (the speech most likely reflects an early / undeveloped Christology). So, Jesus is Lord, in the sense of the anointed one (messiah / Son of Man) who is enthroned at the right hand of the Ancient of Days with all authority and power, ie., with the status of divinity. Paul the apostle will go on to develop Christ's divinity, his Lordship, providing the foundation-blocks for the doctrine of the trinity, cf., Phil.2:9 where a reverential title for Jehovah is applied to Jesus.

The reality of Jesus' status, authority and power, announces the dawning of the kingdom. The kingdom is now. It is the day when "all peoples on earth will be blessed", it is the day of "salvation". Peter's call to repent and believe the gospel follows in v37-41. So, the apostolic testimony and scriptural prophecy serving to explain the events surrounding Jesus' death and the outpouring of ecstatic prophecy which had just occurred, combine to confirm the status and significance of Jesus - he is the long-awaited messiah, and he is Lord.

oun "therefore" - therefore. Inferential, drawing a logical conclusion, namely, the implications of the speech. "So therefore / consequently", "God's resurrection and exaltation of Jesus accredits him as mankind's Lord and Israel's messiah", Longenecker.

ginwsketw (ginwskw) pres. imp. "let [all Israel be]" - let know. "Know" in the sense of a man "knowing" his wife, ie., something stronger than just intellectual assent; "the whole house of Israel must realise for sure", Barclay.

asfalwV adv. "assured" - assuredly, beyond a doubt [all house of israel]. Adverb of manner; emphasising the truth of Peter's conclusion; what Israel may know for certain.

oJti "-" - that. Introducing an object clause / dependent statement of perception, expressing what Israel should be assured of (to know); "so then the whole house of Israel must realise for sure that .....", Barclay.

epoihsen (poiew) aor. "[God] made" - [god] made, caused to become [him]. "Appointed", Barrett, but possibly better "acknowledged". Given the context, the word may well mean "cause to become", in the sense of "appoint". The only problem is that Jesus was appointed as Messiah at his baptism. Barrett argues otherwise, but the messianic secret, evidenced during Jesus' life, does not mean that his appointment as messiah awaited his resurrection. We are on safer ground with Bruce who argues for "confirmed".

touton pro. "this [Jesus]" - this [jesus]. The use of the pronoun here is intensive. The phrase, "this Jesus", stands in apposition to auton, "him".

uJmeiV pro. "you" - [whom] you [crucified]. Emphatic by position and use.

kai ... kai "both [Lord] and [Christ]" - and = both [lord] and [christ]. Forming a correlative construction. The accusatives, "Lord" and "Messiah, Christ", serve as the complement of the direct object "Jesus", so forming a treble accusative construction.

2:37-41

1. The early church in Jerusalem, 1:1-5:42

vi] Peter calls for repentance

It's the day of Pentecost, and Peter has just explained to a gathered crowd why the disciples are speaking in "tongues", and how this fits with God's plan for the salvation of his people Israel. Peter now makes his final appeal.

To stand approved under Christ's reign it is necessary to repent for the forgiveness of sins. By so doing, the believing person will be enlivened by the gift of the Holy Spirit.

i] Context: See 1:1-11.

ii] Background: Water baptism in Acts.

iii] Structure: Christ, his resurrection and the gift of the Spirit:

iv] Interpretation:

v] Homiletics: God in our midst

Peter's appeal for repentance, v37-41. i] The crowd responds to Peter's sermon, v37. To reject the messiah of Israel is a horrific crime, and obviously many in the crowd understood the consequences. "Brothers, what are we to do?" they cried.

de "-" - but/and. Transitional, indicating a step in the narrative.

akousanteV (akouw) aor. part. "when the people heard this" - having heard what Peter said. The participle is adverbial, best treated as temporal, as NIV.

katenughsan (katanussomai) aor. pas. "they were cut" - they were pierced, stung, stabbed. The inward pain associated with anxiety and remorse. "They were cut to the quick", Phillips.

thn kardian (a) "to the heart" - in the heart. Accusative of reference, although a locative dative variant exists.

te ..... kai "...... and" - [and they said toward] both [peter] and [the rest, others]. Forming a correlative construction. Luke includes the other apostles in this ministry; it is not all down to Peter.

tiv +subj. "what shall we do" - what [should we do, men, brothers]. Here the interrogative pronoun is used with a deliberative subjunctive to introduce a direct question. The vocative "men, brothers" is a "fraternal Jewish form of address", Longenecker. "Brothers, brothers, so now what do we do?" Peterson.

ii] Peter calls for commitment, v38-39: Peter goes on to give an answer to the question. First, the people of Israel must recognise their rejection of God's messiah and turn to him for mercy (repent). Not only will their sins be forgiven, but they will receive the long-awaited outpouring of the Spirit. Second, they are to express that decision in water baptism". Peter goes on in v39 to make the point that the good news of God's mercy in Christ is not just for Jews, but for all mankind, for all who "call on the name of the Lord", Joel 2:32, Isaiah 57:19. The "all" Peter is speaking of here is probably the scattered remnant of Israel, but the "all" will inevitably include all humanity. Peter adds, it is for those whom "God will call." It could be argued that God's call serves to gather those predestined to salvation, ie., what we have here is an effectual call. The call is certainly effectual in that it gathers a lost people for salvation, yet those who become members of God's called-out people are those who choose to hear and act on the call to "repent and believe".

metanohsate (metanoew) aor. imp. "repent" - [but/and peter said toward them] turn, change direction. A call for a complete change in direction with regard to a person's attitude toward God, as opposed to a feeling sorry for wrongdoing, eg., "reform your lives", Fitzmyer. "Turn back to God", CEV.

uJmwn gen. pro. "[every one] of you" - [and be immersed each] of you. The genitive is adjectival, partitive.

epi + dat. "in" - upon. Local, expressing space, "upon the foundation of, basis of"; "on the authority of Jesus", Bruce. Kellum suggests reference / respect, "concerning the name of Jesus." Interesting use of this preposition here, given that it is the only time it is used with the phrase "baptised in the name." The phrase usually has en + dat., "in [the name]", cf., 10:48 (some texts read en for this verse, but they are likely later adjustments), particularly when the phrase is used in a healing; either local or instrumental, "the Name" being an accompanying circumstance. The other preposition of choice is eiV, "into", cf., 8:16, 19:5, with "baptising them in (into) the name" chosen by Matthew in 28:19. The preposition eiV is often used instead of en. There is probably no significance in the use of different prepositions, all intended to express the same sense, namely, "the power and authorisation for apostolic activity", Johnson. So, "on/in/into the name of Jesus Christ" = "committed to and identified with Jesus", Longenecker, "on the authority of" Jesus, Bruce; "under the authority of Jesus", Dunn.

tw/ onomati (a atoV) "the name" - the name [of jesus christ]. The "name" serves to express the substance of the person, but also their authority; "under the authority of Jesus." The genitive "of Jesus Christ" is adjectival, possessive.

eiV "for" - to, into = for. Here obviously the preposition expresses purpose; "in order to obtain." For forgiveness of sins and thus consequently covenant acceptance / covenant inclusion.

twn aJmartiwn (a) gen. "of [your] sins" - [forgiveness] of the sins [of you]. The genitive is adjectival, usually taken as verbal, objective.

lhyesqe (lambanw) fut. "you will receive" - [and] you will receive. "As a result of your becoming a new-born spiritual babe, he saturates your body, soul and mind with his very nature, which will increasingly make you, your thoughts, your responses, and the totality of what you are, reflect who he is", Junkins.

tou aJgiou pneumatoV gen. "of the Holy Spirit" - [the gift] of the holy spirit. A genitive of definition, epexegetic, explaining the nature of "the gift." Note Peter's call to faith is little different to that of John the Baptist. The differences being, "in the Name of Jesus Christ" and "the gift of the Holy Spirit"; See above. This "gift" is of the Spirit himself, not "the gifts of the Spirit", although the presence of the Spirit naturally opens access to the gifts.

The promise is the promise of the covenant, the new heart within, entailing the gift of the Spirit for renewal, and this apart from the law. Such fulfils the promise to Abraham, a promise which is central to Pauline theology, so Barrett, Johnson, cf., Jer.31:33, ie., "the covenant of grace", Bruce. On the surface at least, the promise is that of forgiveness and the gift of the Spirit. This promise is for "all who are far off", presumably "the lost" of Israel (the Diaspora - Israel in exile), rather than the Gentiles, given that the audience was made up of Jews (not so Barrett). Of course, "the promise" inevitably applies to Gentiles, "the stranger within the gates", but all in good time. The promise is also for all whom God proskaleshtai, "will call". The promise is for God's elect people, although this says nothing about how a person becomes a member of God's elect people. Some, of course, do argue that an effectual call is intended here, although in this context, the word "call" means nothing more than "invite", or possibly a stronger "summon".

gar "-" - for. Introducing a causal clause explaining why they should repent, "because ....."

uJmin dat. pro. "for you" - [the promise is] to you [and to the children of you and]. Dative of interest, advantage, "for you", but possibly a dative of possession, and so also "to your children" and "to the ones far into the distance."

toiV dat. "who [are far off]" - [to all] the ones [into a distance]. Here the article serves as an adjectivizer, turning the prepositional phrase eiV makran "into far off" = "far off", into an attributive modifier limiting the substantive adjective pasin, "everyone", as NIV.

oJsouV an + subj. "for all whom" - [the lord the god of us may summon, invite [as many as = whomever]. The pronoun "as many as" with a]n + subj. forms an indefinite relative construction, direct object of the subjunctive verb, "to summon"; "It is to anyone whom the Lord our God invites", Barclay. Possible echo of Joel 3:5, not included in 2:17-21, so Fitzmyer.

iii] Overview, v40-41: Israel was always a "faithless and perverse generation", Lk.9:41, yet within Israel there was a faithful remnant, a godly line. Ultimately, Jesus is that godly remnant, the faithful Israel, and those who attach themselves to Jesus, those who repent and believe, can now escape the judgment that hangs over the "corrupt generation."

te ..... kai "...... and " - both [with many words he testified] and [was appealing to]. Forming a correlative construction.

logoiV (oV) dat. "with [many other] words" - with [many] words. The dative is instrumental, expressing means, "with / by", as NIV. This is an interesting comment, indicating that Luke's account is only a summary of Peter's sermon, a fact that probably applies to all the recorded speeches in Acts.

autouV pro. "them" - them. Accusative direct object of the para verb "to urge, exhort, appeal to", a verb which usually takes an accusative of persons, as here. Not found in all texts. The imperfect verb "to urge", "he pleaded with them", is probably iterative, "kept on urging", although speech, by its very nature, is durative and so often takes the imperfect. "He implored them", Phillips.

legwn (legw) pres. part. "-" - saying. Attendant circumstance participle, virtually redundant, but serving to introduce direct speech.

swqhte (swzw) aor. pas. imp. "save yourselves" - let be saved. A reflective sense is possible, as NIV, but salvation from divine judgment, for the remnant of Israel, is a divine act of mercy, so "accept salvation", Barrett, cf. 2:21.

apo + gen. "from" - from. [this crooked, bent, generation]. Expressing separation; "away from." "This twisted Generation", Johnson, cf., Deut.32:5.

It is possible that in the conversion of 3,000 people we see a fulfilment of Jesus' promise of the "greater things" that will follow his ministry.

men oun "-" - therefore. Transitional; the conjunction oun is inferential, expressing a logical conclusion, while men indicates the addition of a further linked element; See men oun 1:6.

oiJ ... apodexamenoi (apodecomai) aor. mid. part. "those who accepted" - the ones having accepted, welcomed, received [the word of him were baptised]. The participle serves as a substantive. Variant, "believed", but it is best to follow the NIV.

proseteqhsan (prostiqhmi) aor. pas. "were added" - [and about three thousand souls/people] were added. Dunn suggests that the number is "propagandistic", but Longenecker and others disagree - Jerusalem's 100,000 + population, low ambient background noise and spacious areas allows large crowds to gather and hear speakers. Longenecker argues that the durative imperfect variant expresses a lengthened period of time over which people were added to the Christian community. Barrett also argues that the participle, taken as a substantive, similarly implies duration. None-the-less, "some three thousand additional persons being won over on that day", Cassirer, is not impossible.

en + dat. "[that day]" - in/on [that day]. Temporal use of the preposition; "on that day", Barclay.

2:42-47

1. The early church in Jerusalem, 1:1-5:42

vii] The life of the early Church

Luke has gone into some detail in his record of events surrounding the gift of the Holy Spirit on the day of Pentecost. He now gives us a thumbnail sketch of life in the first Christian church, the church that evolves following the conversion of some 3,000 people on the day of Pentecost.

The gospel-focused interaction of the apostolic community of the way, in their mutual sharing and worship, prompted ongoing growth.

i] Context: See 1:1-11.

ii] Background:

iii] Structure: The life of the early church:

iv] Interpretation:

v] Homiletics: Principles of Christian Community

Life in the early church, 2:42-47. i] Ministry focus of the early church, v42. The early converts placed themselves under the authoritative teaching of the Lord, as conveyed through the apostles. As time when on, this apostolic teaching was recorded in the cannon of the New Testament, and so a congregation today, which submits to the New Testament, submits to the apostolic faith.

Community in the early church was expressed in a number of ways:

de "-" - but/and. Transitional, indicating a step in the narrative / introducing a new literary unit.

hsan ... proskarterounteV (proskarterew) pres. part. "they devoted themselves to" - they were continuing steadfastly, persevering, sticking at it, not letting up. The present participle with the imperfect verb to-be forms an imperfect periphrastic construction, probably emphasising durative aspect, ie., "constant in their attention", Johnson; "they assiduously practised what they heard". The proV prefix verb proVkarterew will often take a dative of direct object, as here, where it is followed by four dative nouns: "teaching / fellowship / breaking of bread / prayer". "They spent all their time in listening to the apostles", Barclay.

th/ didaxh/ (h) dat. "the [apostles'] teaching" - to the instruction. The "teaching" is probably not distinct from the apostles' "preaching". The content is undefined, but probably the "tradition" paradosiV, ethical and practical teaching, shaped by the gospel of God's grace in Christ; "a grounding in the central promise God had given in Jesus", Bock, contra Fitzmyer.

twn apostolwn (oV) "apostles'" - of the apostles. The genitive is adjectival, usually treated as verbal, subjective, ie., the apostles did the teaching, but possibly simply possessive, identifying the possession of a derivative characteristic.

th/ koinwnia/ (a) dat. "to the fellowship" - [and] to the fellowship. The article denotes that "there was something distinctive in the gatherings of the early believers", Longenecker. Presumably in the sense of a close association, "share the common life", REB. Other meanings are possible. Barrett lists four altogether:

Lohse thinks the word describes a gathering for worship, cf., Barrett. "They were like family to each other", CEV.

th/ klasei (iV ewV) dat. sing. "to the breaking" - in/to the separation of two parts. Probably a form of the Lord's supper is intended, since the word is packaged between two other significant Christian acts within the fellowship of believers. None-the-less, something akin to a fellowship meal / love feast may be intended, even some other cultic meal associated with the community's continued participation in temple worship.

tou artou (oV) "of bread" - of bread. The genitive is adjectival, usually classified as verbal, objective.

taiV proseucaiV (h) dat. "to prayer" - [and] to the prayers. Again, the presence of the article indicates particular prayers are in mind, possibly even set Jewish prayers.

ii] The continuance of apostolic signs, v43. In his sermon, Peter quotes Joel's prophecy concerning the dawning of the kingdom of God, a dawning heralded by "signs on the earth beneath." Jesus performed such signs, and the apostles were empowered to maintain continuity between Jesus' ministry and the apostolic community. The value of prophetic signs will wane as the Christian church becomes increasingly Gentile in makeup, but for Israel, such signs fulfil prophecy, and so proclaim the coming kingdom. Fellow Jews, who now witness these amazing events, are filled with awe.

de "-" - but/and. Transitional, indicating a step in the narrative.

pash/ dat. adj. "everyone" - in [every] soul [awe, fear, terror was becoming]. An idiomatic use of the dative, local, expressing sphere; "in every soul" = "everyone felt a deep sense of awe", Phillips. "Fear" is a possible sense for foboV, even "amazed", CEV. Yet, if "everyone" refers to the Christian fellowship, then "awe", as in the sense of "reverential fear", seems better. The textual variant, "in Jerusalem, there was great fear upon everyone", attempts to widen those who are affected, and such is certainly a common response to "signs and wonders." "A feeling of awe was upon them all", Cassirer.

te ..... kai "...., and" - [many] both [wonders] and [signs were becoming = being performed]. A correlative construction. "What revealed the heavenly accreditation of Jesus is now used by Luke to confirm the heavenly approbation of the apostles", Fitzmyer.

dia + gen. "by [the apostles]" - through, by means of [the apostles]. Instrumental, expressing agency.

iii] Communal lifestyle, v44-45: The dynamic unity of the Spirit experienced by these early believers ("the believers were together" = in fellowship / community) most likely enhanced a sense of the early return of Christ and so prompted a reaction to private property. They "had everything in common", in the sense that they viewed their possessions as the property of all. As a result, they sold their assets and divided them according to individual needs. The sale of assets may explain the poverty of the Palestinian, prompting Paul's collection of the Saints. Yet, it does seem that many kept their homes and businesses (eg., fishing boats), so Luke may only be referring to the sale of surplus assets which the community then held in common. Luke does seem to embellish life in the Jerusalem church somewhat, but his description does provide an ideal for Christian community, and this in keeping with the significance of the outpouring of the Spirit. Of course, the communal life-style does fade over time, eg., 4:32-5:11. So, Luke is depicting a commonality highly regarded in the ancient world ("friends share everything"), and even practised by some groups, eg., Qumran.

oiJ pisteuonteV (pisteuw) pres. part. "[all] the believers" - [but/and all] the ones believing. The participle serves as a substantive, nominative subject of the imperfect verb to-be; "all those who believed were ......" The aorist variant would read "those who had become believers", Barrett.

h\san (eimi) imperf. "were" - were. The imperfect verb to-be here, as with the string of imperfect verbs that follow, is durative, expressing "established practice", Longenecker.

epi + acc. "together" - upon [the same place]. Spatial; "[were] at, in [the same]" = "were together." The believers continued to meet together in the same place, or just regularly met together. A variant drops the verb to-be h\san before the prepositional phrase and the conjunction kai, "and", producing the descriptive "together in common", ie., a communal society of believers.

aJponta adj. "everything" - [and were having] all things. The adjective serves as a substantive, direct object of the verb "to have."

koina adj. "common" - common. Accusative complement of the direct object "everything", standing in a double accusative construction and stating a fact about the object. Possibly common use rather than common ownership; "they remained owners of property, which they put to the common use of others", Fitzmyer.

epipraskon (pipraskw) "sold" - [and] they were selling. As with diemerizon, "gave" ("divide" = "distribute"), the imperfect is durative, possibly expressing established practice, or even repeated action, so MHT III - the selling being when needed, from time to time. Possibly, "they pooled their resources that each person's need was met", Peterson, although better "it was their custom to sell their goods and possessions, and to share out the proceeds among them, as any might need", Barclay.

kthmata (a atoV) "possessions" - [the properties and] the possessions. Accusative direct object of the verb "to sell." Longenecker takes the view that the Christian community in Jerusalem adopted a form of communalism in line with the Qumran covenanters and this because they stressed the spiritual unity they possessed in Christ. Thus, he views "possessions" as "real estate" and "goods" as "personal possessions." Whether or not this is the case, it seems likely that "this sharing of material things in common is not a required communalism, but a voluntary caring response to need", Bock.

pasin adj. "to everyone" - [and were distributing these things] to all, everyone. The adjective serves as a substantive, dative of indirect object / interest - advantage. Presumably the distribution was to believers, although this is unstated.

kaqoti a[n "-" - because [certain = someone has need]. The causal conjunction kaqoti, "because", often used as an adverb by Luke, with the iterative particle a[n, gives the sense "as / to (the degree) that." In classical Gk. a[n + opt. = iterative action, ie., repeated action, although the classical form has weakened. The repeated giving is as someone has creian, "need", rather than daily.

iv] Communal worship, v46-47: The believers gathered regularly in the temple for public worship, meeting in Solomon's colonnade on the east side of the outer court. As such, they functioned as a haburah, a Jewish sect, a feature of which was a communal meal. For the meal, they met "by households." Again, we are unsure if this meal was the Lord's Supper, or just a fellowship meal, but it is probably best to assume it was the Master's Meal. The community was enriched with a sense of rejoicing and generosity (better than "sincere") and enjoyed popular good-will. They were focused in their praise of God, and they grew in numbers daily. The "Lord added to their number" in the sense that God accepted those who believed in Christ - He added their number to the remnant.

te "-" - then, so, and... It is not overly clear how the conjunction is being used here. Possibly as a sequential marker - the believers were loving toward each other (acted in generosity) and loving toward God (attended the temple for worship / instruction). The second use is similarly confusing. Culy suggests that we have a te .... te .... construction for a te .... kai .... construction, a "both ..... and", ie., a correlative construction; "daily they [both] regularly frequented the temple with a united purpose and at home they broke bread together", Berkeley.

kaq hJmeran "every day" - according to day = daily, every day. Idiomatic phrase formed by the distributive use of the preposition kata + acc.; "day by day."

proskarterounteV (proskarterew) pres. part. "they continued" - persevering, devoting themselves. As with the participle klwnteV, "breaking", an attendant circumstance participle expressing action accompanying the main verb "they shared [food]"; "they ate together .... breaking bread ... and continuing/devoting with one mind in the temple." Yet, it may be adverbial, temporal, modifying the imperfect verb, as Berkeley above. The believers (not necessarily all) gathered in the temple, not just for the daily devotions, but also for the purpose of sitting under the teaching / preaching of the apostles; "day after day they met together in the temple", CEV.

omoqumadon adverb. "together" - with one mind. The weakened form of this adverb of manner is "together", but it possibly means "with one mind", or "unanimously".

en + dat. "in" - in [the temple]. Locative, expressing space.

klwnteV (klaw) pres. part. "they broke [bread]" - [and] breaking [bread]. The participle, as above. Most likely a reference to the Lord's Supper, although a regular daily meal may be intended.

kat (kata) + acc. "in [their homes]" - according to [house]. Another distributive use of the preposition kata; "according to homes" = "from home to home" = "in each other's home"; "in their various houses", Barrett. Some argue that the reference is to a Christian meeting-house. Possibly "by households", ie., the communal meal was at the temple and the believers ate the meal together in family groups. For a haburah, a Jewish sect, a communal meal in the temple precinct was common practice.

metelambanon (metalambanw) imperf. "[ate] together" - they were sharing, partaking of [food]. It is difficult to understand how this statement relates to the breaking of bread. Was this a different meal, say a fellowship meal together? It seems best to treat this verb as commencing a new sentence which runs through to the end of v47; "So they received nourishment, praising God with happy and unruffled hearts, and enjoying the good will of all the people", Berkeley.

en + dat. "with [glad]" - in [gladness, exaltation, and simplicity, singleness]. Adverbial use of the preposition, modal, expressing manner; "gladly and sincerely." The noun afelothti is a hapax legomenon, once only use in the NT, in fact, an uncommon word outside the NT, therefore the sense is disputed. "Generosity", Bruce, but also possibly "simplicity of heart", Cassirer, = "sincerity".

kardiaV (a) gen. "hearts" - of heart. The genitive here is ablative, reference / respect, "a sincerity with respect to their hearts."

ainounteV (ainew) pres. part. "praising [God]" - praising [god and having favour]. This participle, as with econteV, "having / enjoying the favour of", is attendant circumstance, expressing action accompanying the verb metelambanon, "they were sharing [food]", v46. They "ate together .... praised God and found (had) favour with all people." Possibly "giving God thanks before all the people", Begg, but rejected by Barrett. "They were always praising God and everyone liked them", Barclay.

proV + acc. "of" - toward [all the people]. Here expressing association, a friendly relationship; "with all the people", ESV.

prosetiqei (prostiqhmi) imperf. ind. act. "added" - [but/and the lord] was adding to (of people added to, attached to, a group or an individual). An alternate reading adds tina th ekklhsia - "they were added to the church."

epi to auto "to their number" - upon the same. The sense of this prepositional phrase is unclear and has prompted numerous textual variants. The preposition epi + acc. is obviously spatial, so possibly "in that place" - "the Lord daily added to their number to the church in that place, those who were being saved." Barrett argues that the phrase itself means "in the church / in church"; "one with the fellowship", Cassirer, "in the church fellowship", Bruce.

kaq hJmeran "daily" - according to the day. Distributive use of the preposition, as above; "day by day."

touV swzomenouV (swzw) pres. pas. part. "those who were being saved" - the ones being saved. The participle serves as a substantive, accusative direct object of the verb "to add to." Possibly a theological passive indicating that God was doing the saving, not the preachers.

3:1-10

1. The early church in Jerusalem, 1:1-5:42

viii] The healing of the lame man

Having recorded the lifestyle of the early Christian church in Jerusalem, Luke goes on to describe a miracle performed by Peter which would prompt a serious reaction from the religious authorities. The authorities thought that they had dispensed with Jesus and his tricks, and now here are his disciples up to the same antics. It is while Peter and John are on their way to attend afternoon prayers in the temple, that they come across a crippled beggar at Beautiful Gate. Peter responds with the classic line, "Silver and gold have I none, but what I do have I give you; in the name of Jesus Christ of Nazareth, rise up and walk." Of course, a commotion ensues when the cripple does rise up and walk, and this is when the trouble starts.

Not only does Jesus' death and resurrection realise forgiveness and the gift of God's Spirit, but it inaugurates the restoration of all things.

i] Context: See 1:1-11.

ii] Background: Sources. This narrative / miracle story, the healing of the lame man at the gate Beautiful, is typical of much of the recorded events in Luke - it evidences written and / or oral sources. Luke composes his overall account of the movement of the gospel from Jerusalem to Rome, and does so by including accounts from a variety of sources.

The story before us serves as an example of material which evidences prior existence. Barrett notes that it shows few traces of characteristic Lukan style. So, it is likely that Luke is adopting a story which already exists in the set tradition of the early Christian church. In fact, as Barrett notes, it is probably but one example of the many stories circulating about the miraculous deeds of the apostles. It is likely that these stories are part of set oral tradition, but as Wilcox notes, in The Semitisms of Acts, an Aramaic source is unlikely for this story. Barrett suggests a written source is more likely, something like a collection of miracle-stories ascribed to Peter.

iii] Structure: The healing of the lame man:

iv] Interpretation:

v] Homiletics:

The healing of the lame man, v1-26: i] The miracle, v1-10. In the ancient world, friends and family were essential for survival. Thankfully, the lame man had his share of friends and family, and they knew how best to help. People heading off for worship tend to be in the right mood for an act of almsgiving, given that karma tends to apply. Also, a congenital deformation is a distressing sight and inevitably prompts sympathy. Anyway, Peter and John are attending the temple at the hour of prayer when they come across the lame man. He appeals for their help, but they have no money on them. The apostles offer what they have, the power of the risen Christ. In the presence of all attending the temple that afternoon, the words of Isaiah find fulfilment; "Then will the lame leap like a deer." Just as with Jesus' miracles, the lame man plays his part in a divine drama (sign), a writing on a wall to a dying world providing a glimpse of the age to come, the age of fulfilment when everything that is old becomes new again.

de "-" - but/and [peter and john were going up into the temple]. Transitional, indicating a step in the narrative. The imperfect verb "were going up" may be tendential / conative, expressing attempted action.

epi "at" - upon. Temporal use of the preposition.

thV proseuchV (h) gen. "[the time] of prayer" - [the hour] of prayer. The genitive is adjectival, descriptive, idiomatic / temporal, limiting the substantive "time" by specifying the time in mind.

thn enathn (a atoV) acc. "at three in the afternoon" - the ninth. Standing in apposition to "time", further explaining the "time" in mind.

Luke has already informed us in his gospel that the lame and outcast will share in the eschatological banquet, and this particular man is about to experience a foretaste, Lk.13:13-22.

uJparcwn (uJpcw) pres. part. "who was [lame]" - [and a certain lame man] being. The participle is adjectival, attributive, limiting "lame man."

ek + gen. "from [birth]" - from [the womb of the mother of him]. Adverbial use of the preposition, temporal, "since the time of his birth", Culy; "who had been born lame", Barclay.

ebastazeto (bastazw) imperf. "was being carried" - was being carried [and they were putting whom]. As with "they were putting." The imperfect may be taken as progressive, ie., the friends and family were in the process of putting him at the temple gate. Cully suggests that the imperfect is customary, ie., it was their custom.

kaq (kata) + acc. "every [day]" - according to [day, toward the door of the temple complex]. Adverbial use of the preposition, distributive, + the noun "day" is used to give the sense "daily".

thn legomenhn (legw) pres. part. "called [Beautiful]" - the one being called [beautiful]. The participle is adjectival, attributive, limiting "door"; "that is called the Beautiful Gate", ESV. No knowledge of this gate exists; it was obviously a title specific to the time

tou aitein (aitew) pres. inf. "to beg" - of the to beg = in order to beg. The genitive articular infinitive is often epexegetic, but here it is final, expressing purpose.

para + gen. "from" - from beside. Here expressing source / origin.

twn eisporeuomenwn (eisporeuomai) gen. pres. part. "those going into" - the ones entering into [into the temple]. The participle serves as a substantive. The repetition of the prepositional prefix eiV is common idiom.

idwn (oJraw) aor. part. "when he saw" - [who,] having seen, looked intently at [peter and john]. The participle is adverbial, best treated as temporal, as NIV.

mellontaV (mellw) acc. pres. part. "about" - being about [to enter into the temple]. The participle, completed by the complementary infinitive eisienai, "to enter into", is the accusative complement of the direct object "Peter and John", standing in a double accusative construction and asserting a fact about the object.

labein (lambanw) aor. inf. "for [money]" - [was asking, begging] to receive [alms]. The infinitive could be viewed as adverbial, final, expressing purpose, "was begging in order to receive alms", or as introducing an object clause / dependent statement of indirect discourse, expressing what he was asking, namely "that he receive alms", or possibly direct discourse, "he asked them strongly, 'Give me charity'", TH; "he asked to be given alms", Barclay.

The language implies that "the man would not make eye contact", Kellum. "Peter struggles to make the apostolic action communal", Johnson.

atenisaV (atenizw) aor. part. "looked straight [at him]" - [but/and peter] having looked steadfastly, gazed [into = at him]. Attendant circumstance participle expressing action accompanying the main verb "to say"; "Peter fixed his eyes on him, as did John, and said ...." Possibly adverbial, temporal, so Kellum.

sun "as did [John]" - with [john, he said, look at us]. Expressing association, accompaniment.

With his attention roused, the lame man "goes from 'asking' to 'expecting'", Kallum.

oJ de "so the man" - the = he but/ and. This construction is often used to indicate a change in subject, here from Peter to the lame man.

autoiV dat. pro. "[gave] them [his attention]" - [he was paying close attention to] them. Dative of direct object after the epi prefix verb "to pay attention to"; "He gave them all his attention", Barclay.

prosdokwn (prosdokaw) pres. part. "expecting" - waiting for, expecting [certain = something]. The participle is adverbial, best treated as causal, "because he expected to receive something from them."

labein (lambanw) "to get" - to receive [certain = something]. Usually classified as complementary, but it may also be viewed as introducing an object clause / dependent statement of perception, expressing what the lame man expected, thought, namely, "that he was going to get something."

par (para) + gen. "from" - from [them]. Here expressing source / origin.

Dunn suggests that the representation of apostolic poverty here is a story-telling device. But he notes that it could also reflect the poverty of the Jerusalem church, a church forced to sell property to survive. The economic state of the early church is reflected in Paul's collection for the saints in Palestine. As is often the case, there are economic consequences for following Jesus.

ouc ..... de "not ....., but ...." - [but/and peter said, silver and gold it is possessed] not [to me], but. Forming a counterpoint construction; "not ....., but ....". The dative pronoun moi, "to me", is possibly instrumental, "by me", or possessive, "I do not have any silver or gold", Culy.

o} pro. "what" - [but/and] what [i have]. Here serving to introduce a headless relative clause, ie., there is no antecedent.

soi dat. pro. "[I give] to you" - [i give this] to you. Dative of indirect object.

en + dat. "in [the name]" - in = by [the name of jesus christ, messiah]. Probably instrumental, "by the name", with "the name" = the person = the power and authority [of Jesus Christ]. The genitive "of Jesus Christ" is adjectival, possessive.

tou Nazwraiou (oV) gen. "of Nazareth" - of nazareth, [rise up and walk]. The genitive is adjectival, descriptive, idiomatic / source, "from Nazareth", although Culy notes that technically it stands in apposition to the genitive "Jesus Christ", so "Jesus Christ the Nazarene."

The miraculous nature of the miracle is conveyed in the use of the adverb paracrhma, "instantly, immediately", cf., 12:23, 16:26.

piasaV (piazw) aor. part. "taking" - [and] seizing [him]. Attendant circumstance participle expressing action accompanying the verb "to raise up."

thV .... ceiroV (eir roV) gen. "by the [right] hand" - of the [right] hand, but/and immediately the feet of him and the ankles of him were made strong]. The genitive is adverbial, instrumental, expressing means, as NIV.

Again, Luke underlines the miraculous nature of the miracle in the "walking and jumping"; "there is obviously no need for any physical therapy to strengthen atrophied muscles", Kellum. "The verse conveys the fact that the man was fully cured", Barrett. Commentators have noted the overloading of the verse, even clumsy Greek, but as Bock notes, the language serves to express "the healing's complete success" and thus the newfound right for this lame man to enter into the temple, and the presence of God, as a whole person.

exallomenoV (exallomai) pres. part. "he jumped [to his feet]" - [and] leaping up [he stood and was walking around]. Attendant circumstance participle expressing action accompanying the verb "to stand", "he leapt up and stood", Berkeley, but it may also be treated as adverbial, modal, expressing the manner of his standing up, "leaping up, he stood", ESV.

sun + dat. "with [them]" - [and he entered] with [them into the temple]. Expressing association, accompaniment.

peripatwn (peripatew) pres. part. "walking" - walking [and leaping and praising god]. As with "leaping" and "praising", The participle is adverbial, modal, expressing the manner of his entry into the temple courts.

peripatounta (peripatew) pres. part. "[saw him] walking" - [and all the people saw him] walking [and praising god]. As with "praising", the participle is the accusative complement of the direct object "saw", standing in a double accusative construction and asserting a fact about the object.

Jesus' authority to usher in the new age of the kingdom, so facilitating the bestowal of the promised blessings of the covenant, was outwardly expressed in wondrous signs (miraculous healings). At the hand of the apostles, the signs continue, so proclaiming the dawning of the new age. As with Jesus, so with the apostles, the crowd responds with amazement, but inevitably, only faith will save them.

oJti "as [the man]" - [but/and they recognised him] that [he was the one]. Without the direct object auton, "him", oJti would introduce a dependent statement of perception, but given the presence of the direct object, oJti is epexegetic, specifying the object "him", as NIV.

proV + acc. "begging" - [he was the one at the beautiful gate of the temple] toward [alms]. Here the preposition expresses purpose, "in order to seek alms"; "begging for alms", Cassirer.

bambouV (oV ouV) gen. "[filled] with wonder" - [and they were filled] of wonder [and amazement]. As with the noun "amazement", the genitive is adjectival, descriptive, idiomatic / content, "filled full of wonder and amazement." The sense of the two descriptives may be something like "beside themselves", Kellum, "astonishment", Johnson, so Dun ....; "completely surprised", CEV.

epi + dat. "at" - upon. Here the preposition expresses cause, "because of what has happened."

tw/ sumbebhkoti (sumbainw) dat. perf. part. "what had happened" - the thing having happened, befallen. The participle serves as a substantive.

autw/ dat. pro. "to him" - him. Dative of direct object after the sun prefix verb "to happen, befall", although Kellum classifies it as a dative of interest, advantage.

3:11-26

1. The early church in Jerusalem, 1:1-5:42

ix] Peter preaches in the temple

In response to the healing of the lame man, an astonished crowd gathers in Solomon's Portico, inside the temple. Confronted by the crowd, Peter proclaims the gospel. Israel may have murdered their messiah, but God raised him up, so the new age foretold by the prophets, the age of "refreshing" and "universal restoration", is at hand. So, now is the time for Israel "to listen" and turn from her "wicked ways."

The time is fulfilled, the kingdom of God is at hand, repent and believe.

i] Context: See 1:1-11.

ii] Background: The theological structure of the gospel

The euaggelion, "gospel / important message", news from God, is proclaimed by the Baptist, Jesus and his disciples, through to today. It is a simple message, cf., Mk.1:15:

The time is fulfilled,

the kingdom of God is at hand;

repent and believe the message.

This message follows a pattern established in the history of God's people from the creation, to Noah, Abraham, Moses and the Exodus, through the time of the prophets and finally, in the life of Jesus Christ.

So, the story of the Bible is the story of humanity covenanted to God - "I am your God .... you are my people". It is the story of the creation of a kingdom, a community bound in fellowship under the Creator God. Although this community realises the kingdom in some form or other, it repeatedly fractures due to sin. Yet, God's covenant with his people cannot fracture. Ultimately, God, in and through the person of Jesus, realises the kingdom in perfection.

As illustrated above, the gospel is the news from God that Jesus has undertaken the journey to the promise land on our behalf (his exodon, "exodus", "which he was about to fulfil in Jerusalem", Lk.9:31) - the time is fulfilled. With the victory won and risen from the dead, Jesus now reigns in glory - the kingdom of God is at hand.

As the image above illustrates, the kingdom is both now and not yet, realised and inaugurated. So, we experience in-part the realisation of the kingdom and its blessings, but still await its fullness at the coming of Christ. Therefore, the gospel message deals with what it means to be in the kingdom now, and what it means in the not yet, that day when we experience the fullness of God's promised kingdom. Of course, it's not all good news, blessing. The gospel also relates the bad news, cursing, particularly what it means for those outside the kingdom in the last day.

As is typical of the sermons in Acts, they present the three key elements of the gospel:

These three elements are sometimes arranged differently in the gospel sermons in Acts, and are often introduced by a word addressing the immediate situation. A classic example of introductory material used to preface the gospel is evident in Paul's Areopagus address to Gentiles, cf., Acts.17.

So, in summary, the gospel's structure and content is as follows:

i] Introduction;

ii] The time is fulfilled;

iii] The kingdom of God is at hand;

Blessing: now / not yet;

Cursing: now / not yet;

iv] Repent and believe the gospel.

This structure is evident in the two gospels sermons recorded in Acts so far:

a) Acts 2:14-42

i] Introduction - explanation of tongues

ii] The time is fulfilled: 2:14:32

iii] The kingdom of God at hand

Blessing: the gift of the Holy Spirit: 2:33

Cursing:

iv] Repent: 2:38-40

b) Acts 3:11-26

i] Introduction - explanation of the healing

ii] The time is fulfilled: 3:17-18

iii] The Kingdom of God at hand

Blessing:

Now: the forgiveness of sins, times of refreshing, 3:19

Not yet: return of Christ, restoration of all things. 3:21

Cursing:

Now:

Not yet: return of Christ, restoration of all things.

iv] Repent: 3:19a.

iii] Structure: The healing of the lame man:

iv] Interpretation:

v] Homiletics: The Gospel

Peter's gospel sermon, v11-26: i] Introduction: Peter's explanation for the healing of the lame man, v11-16. This part of the sermon is introductory, explaining why the lame man now walks, and so serves to lead into the gospel proper.

kratountoV (kratew) gen. pres. part. "while [the man] held on to" - [but/and he] grasping, holding on to [peter and john]. The genitive participle and its genitive subject autou, "he", forms a genitive absolute construction, probably temporal, as NIV.

ekqamboi adj. "were astonished" - [all the people] amazed, greatly astonished. The adjective is attributive, limiting "all the people", "who were astonished." Luke has certainly not placed it in the attributive position. The ESV treats it as if standing in apposition, "all the people, utterly astounded, ran ....." Its position at the end of the sentence is emphatic.

th/ kaloumenh/ (kalew) pres. mid. part. "called" - [ran together toward them upon = at the portico] the one being called. The dative participle may be treated as adjectival, attributive, limiting "the portico", "which is called ....", or as a substantive standing in apposition to "the portico", "the one called"; "what was called Solomon's portico", Moffatt. "At the vestibule called Solomon's", Berkeley.

SolomwntoV (wn ontoV) gen. "Solomon's" - the portico of solomon. The genitive is adjectival, possessive, limiting an assumed "the portico" which would serve as the dative complement of th/ kaloumenh/, "the one being called."

First of all, Peter dispels any notion that the disciples are themselves responsible for this healing; they are not divine men.

de "-" - but/and. Transitional, indicating a step in the narrative.

idwn (oJraw) aor. part. "when [Peter] saw this" - [peter] having seen [their reaction]. The participle is adverbial, best treated as temporal, as NIV.

proV + acc. "to [them]" - [answered] toward [the people]. This preposition is commonly used by Luke in place of a dative of direct object.

tiv "why" - [men, israelites,] what = why [are you wondering upon = at this]. Interrogative pronoun, introducing a rhetorical question and used with the adverbial sense "why?", but with the force of "You should not", Kellum - "They should neither marvel, nor assume." Culy suggests that the preposition epi, "upon", is causal here, "because of this."

hJmin dat. pro. "[stare at] us" - [why are you looking steadfastly at, gazing at] us. Dative of direct object after the a prefix verb "to stare at."

wJV "as if" - as. This comparative functions adverbially here, modal, expressing manner, "as if ...", or concessive, "as though ...."

dunamei (iV ewV) dat. "by [our own] power" - by [our own] power [or goodness]. The dative is instrumental, expressing means.

pepoihkosin (poiew) dat. perf. part. "we had made" - having made. Although anarthrous, it seems likely that the participle is adjectival, attributive, limiting the dative phrase "our own power or godliness", "which had enabled this man to walk", Cassirer. Culy suggests that it serves as a substantive, while Kellum suggests that it functions as an independent verb, presumably a periphrastic construction where the verb to-be is assumed. It is of course possible that it is functioning adverbially with wJV, "as though having made / we made him walk by our own power or piety." The dative case would come from hJmin, "us", the dative referent for the clause.

tou peripatein (peripatew) pres. inf. "walk" - [him] to walk. This construction, the genitive article with an infinitive, is possibly epexegetic, specifying the enabling, but it is more likely adverbial here, expressing purpose, "in order that ...", or result, "with the result that ..." The pronoun auton, "him", serves as the accusative subject of the infinitive.

The people of Israel may have taken Jesus, an innocent man, and handed him over to be executed, but God glorified him - raised and seated him at his right hand. Peter identifies Jesus as paida, "child / servant [of God]." The title "Servant of the Lord", recalls both Israel as God's servant, as well as the great ones, Moses, David, ......., and in particular, the Servant in Isaiah's servant song, cf. Isa.52:13.

twn paterwn (or roV) gen. "the God of our fathers" - [the god of abraham, and the god of isaac, and the god of jacob, the god] of the fathers [of us]. As with "Abraham", "Isaac", and "Jacob", the genitive is adjectival, descriptive, idiomatic / subordination, "the God who ruled over our fathers."

Ihsoun (ouV ou) "Jesus" - [glorified the servant of him,] jesus. Standing in apposition to paida, "servant / child."

men ....... de "-" - [whom you] on the one hand [delivered over and denied]. Usually forming an adversative comparative construction, here between this verse and v14, "on the one hand you handed over ............., but on the other hand you disowned the Holy and Righteous One ......" The contrasting statements are somewhat subtle. The point is that the people of Israel disowned someone they thought was a criminal, but as it turned out, they disowned the messiah.

kata + acc. "before [Pilate]" - according to [the face of pilate]. The phrase "according to the face" is idiomatic, meaning "a position in front of an object, with the implication of direct sight", "face to face", Culy. "Whom you delivered up and repudiated before Pilate", Moffatt.

krinantoV (krinw) gen. aor. part. "though he had decided" - [that one] having decided. The genitive participle and its genitive subject form a genitive absolute construction, concessive, as NIV, or temporal, "when he had decided", ESV.

apoluein (apoluw) pres. inf. "to let him go" - to release. The infinitive serves as the direct object of the participle "having decided" / dependent statement of perception / indirect speech, expressing what he had decided; "when his judgment was that he should be released", Cassirer.

The people of Israel, complicit in the decisions of their leadership, thought they delivered up a blasphemer for execution, but they actually delivered up the messiah. Luke uses two more messianic titles for Jesus. "The Holy One" is a title normally reserved for God, cf., Lev.11:44-45. The title "the Righteous One" probably reflects Pauline theology where a believer stands right before God through faith in the faithfulness of the one and only righteous man. Being in Christ by faith, a believer is accounted as righteous before God - "the righteous will live by faith", Hab.2:4 / Rom.1:17.

de "-" - but on the other hand [you denied the holy and righteous one]. Serving to the complete the adversative comparative construction commenced in v13. Note the emphatic use of the personal pronoun uJmeiV, "you".

carisqhnai (carizomai) aor. pas. inf. "that [a murderer] be released" - [you requested a man, a murderer] to be given. The infinitive introduces an object clause / dependent statement of indirect speech, expressing what they requested. Note that fonea, "murderer", stands in apposition to andra, "man".

uJmin dat. pro. "to you" - to you. Dative of indirect object.

Israel conspired to execute the life-giver whom God had raised up. This fourth title for Jesus is somewhat unclear. The word archgon can mean "originator, author", even "hero, ruler, prince", but probably here, in contrast to the one who takes life, a murderer, v14, a causal sense is intended, "a giver" of life, or "one who leads to" life - cf., use in 5:31, "giver of salvation"??? Note again how Luke draws out the central function of discipleship - the disciples are witness to the resurrection.

de "-" - but/and. Probably contrastive here, rather than transitional. In fact, it presents as a second part to the adversative comparative construction, "but also on the other hand ....."

thV zwhV (h) "[the author] of life" - [the giver] of life. If we assume the verbal sense of the noun archgon, then the genitive is adjectival, verbal, objective.

ek + gen. "from [the dead]" - [whom god raised] from [the dead]. Expressing source / origin.

ou| gen. pro. "of this" - of which [we are witnesses]. The genitive is adverbial here, reference / respect; "with respect to which we are witnesses." "You no sooner killed the author of life than God raised him from the dead - and we're the witnesses", Peterson.

This is a very difficult verse, both to translate and interpret. Barrett views the Greek as clumsy - another example of the unedited Greek often found in Acts. Commentators tend to agree that Luke has clumsily sought to restate the opening phrase to clarify its intent, ie., remove any idea that the name of Jesus can magically be applied to achieve a miracle.

It is generally agreed that "the name" simply represents the person, and when used of Jesus, it represents the authority of his person. When it comes to "faith", most commentators see it as faith in Jesus, either exercised by the apostles, or the lame man; "faith in Jesus' name ..... has put this man on his feet", Peterson.

Yet, it seems likely that it is this understanding of "faith" that causes our problems. The pistiV, "faith, faithfulness", is probably Jesus' faith / faithfulness, such that tou onamatoV, "of the name", is a subjective / possessive genitive rather than objective, ie., "the faith / faithfulness exercised by / belonging to the person of Jesus", rather than "faith applied to the name / person of Jesus." So lit.: "This miracle is because of / on the basis of the faith / faithfulness of / belonging to the name (the person and authority) of him (Jesus)."

Luke goes on by drawing out the sense of "name" kai, "and", "faith": First, the keyword word "the name", lit., "The name of him (the person and authority of Jesus) made strong (healed) this one whom you see and know." Then, with Pauline flare, Luke draws out the sense of the second keyword, pistiV, "faith", lit., "and the faith / faithfulness which is through / by means of him (autou, "of him" = Jesus) gave to him this wholeness." Obviously "him" is not the lame man because he only asked for money, and if the subject was the apostles, it would be "them". So, Peter is making the point that the healing rests on "the name" (the person of Jesus) and his "faith / faithfulness" (Jesus' faithful obedience to God the Father).

See my commentary on Galatians, Excursus I, "Key propositions in 2:16", for the classification of a subjective / possessive genitive, rather than objective genitive, in the phrase dia thV pistewV autou, "the faith / faithfulness of him (Jesus)", usually translated as an objective genitive, "faith in him (Jesus)."

epi + dat. "by [faith]" - [and] upon [faith, faithfulness]. Causal use of the preposition; "because of, on the basis of."

tou onamatoV (a atoV) gen. "in the name" - of the name [of him]. The genitive is adjectival, usually treated as verbal, objective, but better subjective, or possessive. See above.

o}n acc. pro. "[this one] whom" - [the name of him made strong this one] whom [you see and know]. Accusative object of the verbs "to see" and "to know."

hJ + gen. "that comes [through]" - [and the faith] the one [through him]. The article serves as an adjectivizer, turning the instrumental preposition dia, "through, by means of", into an attributive modifier of "faith"; "the faith / faithfulness which is through him (Jesus)."

autw/ dat. pro. "him" - [gave] to him [this wholeness]. Dative of indirect object; "Has given him perfect health", Barclay.

uJmwn gen. pro. "you" - [in the presence of all] of you. The genitive is adjectival, partitive / wholative; "In the sight of you all", Cassirer.

ii] The Kerygma / Gospel, v17-26: Peter gets into the gospel proper by establishing that Jesus has fulfilled the scriptures and thus, as God's anointed messiah, has ushered in the new age of God's kingdom. Therefore, it is required of Israel to repent if she is to share in God's promised blessings.

a) The time is fulfilled - Jesus is the long-promised Messiah, v17-18. Peter continues to focus on the person of Jesus. He has already made the point that Jesus, as God's servant, is the Holy and Righteous one, the author of life, and now he declares that Jesus is the messiah, the suffering servant of the Lord.

kai nun "now" - and now. Transitional, indicating a move to the central argument of the speech.

oJti "[I know] that" - [and now, brothers, i know] that. Introducing an object clause / dependent statement of perception expressing what Peter knows.

kata + acc. "-" - [you acted] according to [ignorance]. Here expressing a standard, or adverbial, modal, expressing manner, "you behaved ignorantly."

w{sper "as did" - as, like [and = also the rulers (religious authorities) of you]. This comparative coordinates a similar category; "you behaved in ignorance, just as your leaders did", Berkeley.

As the Suffering Servant, Jesus has fulfilled Israel's prophetic expectations.

de "but" - but/and. Transitional, indicating a step in the argument where Peter explains that the ignorant actions of the people of Israel, in delivering up Jesus for execution, are in fulfilment of the predictions of prophets; "In point of fact", Cassirer.

ou{twV adv. "this is how" - thus [god has fulfilled]. Adverb of manner, "thus, in this way", emphatic by position; "in the way you and your leaders set out to kill an innocent man, God has fulfilled ........"

a} rel. pro. "what" - the things which [he announced beforehand]. Introducing a headless relative clause, serving as the direct object of the verb "to fulfil." "The things" are the predictions of the prophets.

dia + gen. "through" - through [the mouth of all the prophets]. Instrumental, expressing means; "what he had foretold by the mouth of all the prophets", Cassirer. An idiomatic expression, so "through the preaching of all the prophets", Peterson.

paqein (pascw) aor. inf. "saying that [his Messiah] would suffer" - that [the christ of him] to suffer. Introducing an object clause / dependent statement of indirect speech expressing what was announced beforehand by God through the prophets, "that his Christ would suffer", ESV, so Kellum. Culy opts for an epexegetic classification. "The Christ of him" serves as the accusative subject of the infinitive.

b) Repent, v19a: The context seems to imply that Peter is calling for corporate repentance on the part of Israel, but it is more likely that individual repentance is in mind, as in 2:38. The sense of the verb metanoaw, "to repent", is specified by the verb epistrefw, "to turn back." Repentance involves a recognition of being against God, of being opposed to his will, prompting a turning to Him for mercy and forgiveness. Repentance = turning back to God.

oun "[repent] then" - therefore. Inferential, drawing a logical conclusion.

metanohsate kai epistreyate "repent ... and turn to God" - repent and turn back. Best viewed as a doublet, so Barrett, otherwise "repent" here ends up with a limited sense like "renounce sin."

c) The kingdom of God is at hand, v19b-21. The repentant receive the blessings of "forgiveness of sins", "times of rest", and "universal restoration." The first and second intended purpose of the call to repent and turn to God is for the present blessings of forgiveness of sins and "times of refreshing", v19. Note that the opening Gk. sentence covers v19-21.

eiV to + inf. "so that" - into the [to be removed the sins of you]. This construction, the preposition eiV + the articular infinitive, usually introduces a final clause expressing purpose, "in order that your sins may be blotted out", ie., for the forgiveness of sins.

o{pwV a] + subj. "and that" - in order that. This construction introduces a purpose clause. As Culy notes, for a purpose clause, Luke prefers iJna + subj., but here he has used a classical construction which he has likely used from his source document.

anayaxewV (eV ewV) gen. "[times] of refreshing" - [times, seasons] of rest, refreshing, repose. The genitive is adjectival, attributive, limiting "times", "the times of refreshment that come from the presence of the Lord." The sense of the word here is unclear. In the LXX it is used of respite from punishment, Ex.8:15, for the cessation of suffering, Ps.38:14, the revival of God's people, 2Macc.13:11. Kellum suggests that Luke has in mind the outpouring of the Holy Spirit, a refreshing "mediated through the Holy Spirit." "Showers of blessing to refresh you", Peterson.

apo + gen. "from [the Lord]" - from [presence of the lord]. Expressing source / origin.

The third intended purpose of the call to repent and turn to God is for the future return of the Messiah, v20, and the restoration of all things, v21. This not yet is both good news, and bad news, blessing and cursing. "God, through Christ, will restore his fallen world to the purity and integrity of its initial creation", Barrett. For those included in the restoration, it's good news, for those outside, it's bad news. The promise has in mind "the ultimate renewal of the whole created order", Peterson D. Given the now /not yet eschatology of the scriptures, Jesus is already doing just that - all knees are bowing before him - but at the same time, the restoration of all things by Jesus still lies in the future. A process of restoration is probably not in mind, rather, it is, and will be.

kai "and that" - and [he may send]. This conjunction serves to coordinate the subjunctive verb "may send" with w{pwV a]n elqwsin, "in order that may come."

ton prokeceirismenon (proceirizw) perf. mid. part. "who has been appointed" - the one having been appointed beforehand, chosen beforehand. The NIV has taken the participle as adjectival, attributive, limiting ton ... criston, "the Messiah", but it may also be viewed as a substantive, direct object of the verb "to send", with "Christ Jesus" standing in apposition; "that he may send forth to you him whom he has appointed beforehand, Jesus Christ", Cassirer.

uJmin dat. pro. "for you" - to you [christ jesus]. Dative of interest, advantage.

Culy suggests that a men ... de construction controls v21-24, eg., "on the one hand, God's holy prophets said heaven must hold him ....., v21, eg., Moses, re., the "Returning one", v22-23, "but on the other hand, the same thing is true of all the other prophets ......", v24. To further confuse matters, we have what looks like another men .... de construction in v22-23. Presumably, Luke intends a linkage of clauses here, but how? Given that v19-21 is a single sentence in the Greek, it seems likely that the use of men in v21 is nothing more than emphatic, underlining the statement "until the time of restoration."

dexasqai (decomai) aor. inf. "receive" - [whom] to receive [is necessary]. The infinitive serves as the subject of the impersonal verb "it is necessary." The relative pronoun o}n, "whom", serves as the accusative subject of the infinitive. See plhrwqhnai, 1:16, for a complementary classification.

men "-" - on the one hand. Adversative / coordinative comparative construction; see above.

apokatastasewV (iV ewV) gen. "[the time comes] for god to restore" - [until the time] of the restoration, renewal. The genitive is adjectival, descriptive, idiomatic / temporal, limiting "time", "the time when God restores / renews all things."

pantwn gen. adj. "everything" - of all things. The adjective serves as a substantive, the genitive being adjectival, verbal, objective.

w|n gen. pro. "as" - of which [god spoke]. The genitive is probably adverbial, reference / respect, "about which God spoke through the prophets."

ap (apo) gen. "[long ago]" - from [the age of him]. Temporal use of the preposition. Idiomatic temporal phrase, as NIV.

dia + gen. "through" - through [mouth]. Instrumental, expressing means; "as God announced by means of his holy prophets of long ago", TEV.

profhtwn (hs ou) gen. "prophets" - [of the = his holy] prophets. Genitive, standing in apposition to "holy".

iii] Biblical confirmation, v22-23. The mention of the prophets in v21 prompts Peter to confirm the Kerygma from the scriptures. He begins with a text from Deuteronomy 18:15-19. As promised long ago by the prophets, Jesus must be held in heaven until the time for the restoration of all things, namely, the consummation of the kingdom. Moses mentions this Returning One, with the warning that those who fail to heed his words will be "cut off" when he returns. All the prophets have spoken about taV hJmeraV taoutaV, "these days" ("the times of restoration of all things", v21, rather than "the present days").

The text concerns the coming of the prophet like unto Moses. The tradition of a messianic Moses-like figure was quite strong at the time, even among the Samaritans, who identified him as the Taheb, "the Returning One", "the Restorer".

men .... de "-" - indeed / on the one hand ..... Introducing an adversative comparative construction covering v22-24; "On the one hand, Moses said a prophet will rise up for you and you will listen ........... v24, but on the other hand / in point of fact, all the prophets from Samuel on have proclaimed these days." "And indeed, these are the words Moses has spoken, ............ (v24) Furthermore, all the prophets who have ever spoken, from Samuel onwards, have forecast these days", Cassirer.

oJti "-" - [moses said] that. Introducing an object clause / dependent statement of direct speech expressing what Moses said.

uJmin dat. pro. "for you" - [the lord god of you will raise up a prophet] to = for you. Dative of interest, advantage; "for you."

wJV "like [me]" - as [me]. Comparative; "just as he sent me", TEV.

ek + gen. "from among" - from [the brothers of you]. Expressing source / origin; "God will raise up a fellow Jew like me." Possibly a partitive use of the preposition; "Who will be of your own people", TEV.

autou gen. "-" - [you will hear, listen to] him. Genitive of direct object after to verb "to hear of." The NIV treats the future tense here as imperative.

kata + acc. "everything" - according to [everything]. Here with a distributive sense, as NIV.

o{sa a]n + subj. "-" - whatever [he may say toward you]. Introducing an indefinite relative construction expressing unidentified extent. The construction functions as an attributive modifier, limiting the prepositional phrase "everything"; "everything that he says to you", Barclay.

Included in the quote from Deuteronomy are two phrases from Leviticus 23:29, "every soul / person", and "will be completely cut off from the people." This replaces "I will take vengeance", so emphasising exclusion from the promised kingdom of God and its associated blessings.

de "-" - but. Introducing the second part of the adversative comparative construction commenced in v22.

h{tiV e]an "[anyone] who" - [it will be that every soul] certain if = whoever. This indefinite relative construction introduces an attributive modifier limiting "every soul"; "every soul who refuses to listen to the prophet", Barclay.

tou profhtou (hV ou) gen. "[listen to] him" - [does not hear, obey, take heed of that] prophet. Genitive of direct object after the verb "to hear."

ek + gen. "[will be completely] cut off" - [will be completely destroyed] from [the people]. Expressing separation; "No one who disobeys that prophet will be one of God's people any longer", CEV.

The restoration of all things by the Coming One like Moses, the Restorer, was announced "through his holy prophets", starting with the prophet Samuel. Those who fail to heed the announcement will be "cut off." It is unclear why Samuel, the prophet operative at the time of king David, is singled out as the beginning of a long line of prophets. Dunn suggests that he is the singled out because he is the first great prophet after Moses, and is "the first of Israel's great sequence of prophets."

de "indeed" - but/and [and = also the prophets]. Probably serving to introduce the second part of the adversative comparative construction commenced in v21; "but the same thing is also true for the other prophets", Marshall.

apo + gen. "beginning with" - from [samuel and]. A temporal use, "from the days of Samuel onward", is disputed by Culy; he argues that apo is not used temporally, so source / origin is likely intended, as NIV.

twn gen. "-" - the [consecutively]. The article serves as a nominalizer, turning the adverb "consecutively, in order" into a substantive; "and from his successors;" "from Samuel and those who came after him", ESV.

o{soi pro. "who have spoken" - as many as [spoke]. The correlative adjective introduces an attributive modifier limiting the prophets, "who have spoken."

kai "-" - and = also [announced this day]. Here adverbial, adjunctive; "also proclaimed these days", ESV.

The promised blessings of the covenant / agreement made with Abraham include the promise of a people / descendants, a land, and a blessing that extends to all peoples. This is Israel's inheritance.

uJmeiV pro. "you [are]" - you [you are]. Emphatic by position and use.

thV diaqhkhV (h) gen. "of the covenant" - [the sons of the prophets and] of the covenant [god made toward the fathers of you]. Both Culy and Kellum argue that the two genitives "of the prophets" and "of the covenant" do not equally modify the noun "sons", the first being possessive, the second descriptive. None-the-less, they could both be classified as adjectival, relational, given that "sons of" is an idiomatic expression for close association. "Sons of the prophets" virtually means "Israelites", as does "sons of the covenant" - "you are Israelites and so are inheritors of the blessings God promised your father Abraham"; "The promise of God for his prophets is for you, and you share in the covenant which God made with your ancestors", TEV.

legwn (legw) pres. part. "he said" - saying. The participle is probably adverbial, temporal; "when he said to Abraham", Moffatt.

proV + acc. "to [Abraham]" - toward [abraham]. This preposition is often used by Luke in place of a dative of indirect object, as NIV.

en + dat. "through" - [and] in [the seed of you]. Instrumental use of the preposition; "through, by means of." "Through your children shall all the families of the earth be blessed", Phillips. The coordinate kai, "and", comes from the quoted text.

thV ghV (h) gen. "[all peoples] on earth" - [all the families] of the earth [will be blessed]. The genitive is adjectival, descriptive, idiomatic / local, "all the families located in the earth."

Peter still has in mind the Moses-like prophet that God raised up, v22, so probably not a reference to the resurrection and the sending of the Spirit to bless God's people. God sent his Moses-like prophet, the Returning One, to realise the promised covenant blessings, by prompting the people of Israel to repent / turn back to God. The "wickedness" is the way of sin, of being in a state opposed to God and so facing his condemnation. Note the Pauline strategy "first to you"; the gospel is to Jew first and then Gentiles.

anasthsaV (anisthmi) aor. part. "when [God] raised up" - having raised up [the child / servant of him]. Attendant circumstance participle expressing action accompanying the verb "to send", but it may also be classified as adverbial, temporal, as NIV.

uJmin dat. pro. " to you" - [he sent him first] to you. Dative of interest, advantage. The position of this pronoun at the beginning of the Gk. sentence is emphatic.

eulogounta (eulogew) pres. part. "to bless [you]" - blessing [you]. The participle is adverbial, final, expressing purpose: "in order to bless you."

en "by [turning each of you]" - in [the turning away each one of you]. Instrumental, expressing means, as NIV. A partitive genitive is assumed by many translations, as NIV.

apo + gen. "from" - from. Expressing separation; "away from."

uJmwn gen. pro. "your" - [the wickedness] of you. The genitive is adjectival, possessive, identifying the possession of a derivative characteristic, or verbal, "the wickedness enacted by you."

4:1-22

1. The early church in Jerusalem, 1:1-5:42

x] The arrest and trial of the disciples

The healing of the crippled man by Peter at the Beautiful Gate, and his subsequent sermon to the gathered crowd, 3:1-26, prompts a reaction from the Sadducees. Being politically aligned to the Roman government, the Sadducees do not sit easily with anything that might disturb the peace. So, they have both Peter and John arrested, and brought to trial before the Sanhedrin the next day. Peter leads the defence, impressing some of the religious authorities. Having heard Peter out, the two disciples are taken from the Sanhedrin while their supposed crime is discussed. The evidence of the cure, and the disciples' standing in the community, restrains further action against them, and so they are sent away with a warning not to preach or teach in the name of Jesus. Of course, Peter is his defiant self, telling the assembled authorities that "we cannot keep from speaking about what we have seen and heard."

Christianity is not Judaism for "Jesus is the sole agent of eschatological salvation for all humanity", Fitzmyer.

i] Context: See 1:1-11. Luke now presents us with a rapid sequence of events of life in the Jerusalem church where the apostles are brought before a hearing of the Sanhedrin, 4:1-22, after which they pray for, and receive, power for ministry, 4:23-31, progressing a powerful work among the people, 4:32-5:16, and inevitably finding themselves facing a second trial, 5:17-42.

ii] Structure: The arrest and trial of the disciples:

iii] Interpretation:

iv] Homiletics: An exclusive faith

Peter and John before the Sanhedrin, v1-22: i] The disciples' arrest and their overnight stay in jail, v1-4; The issue of authority, and who should lead God's people, is evident in these opening verses. Moses, with signs and wonders, sought to lead the people of Israel, but was constantly frustrated. Jesus, with signs and wonders, even in rising from the dead, sought to lead God's people Israel, but was rejected. Now the apostles, with signs and wonders, stand up as God's authorised leaders of Israel. Some believe, even 5,000, but Israel's leadership typically rejects the authority of Christ's authorised leaders, and so arrests them.

de "-" - but/and. Transitional, indicating a step in the narrative.

tou iJerou (on) gen. "temple [guard]" - [the priests and the captain] of the temple [and the sadducees]. The NIV treats the genitive as adjectival, attributive, limiting "guard"; "the chief of the temple police", Barclay.

autoiV dat. pro. "Peter and John" - [came up upon, approached] them. Dative of direct object after the epi prefix verb "to come up upon."

lalountwn (lalew) gen. pres. part. "while [they] were speaking" - [they] are speaking. The genitive participle and its genitive subject autwn, "they", forms a genitive absolute construction, best treated as temporal, as NIV.

proV + acc. "to [the people]" - toward [the people]. The preposition is used here instead of a dative of indirect object.

The religious authorities are diaponeomai, "exasperated, worn down", and this with particular reference to the Sadducees who deny the resurrection of the dead, cf., Lk.20:27. They are exasperated "because" (dia to + inf) the apostles are "teaching" and "proclaiming, preaching". Luke identifies the content of their word-ministry, specifically their "preaching", as the apostolic gospel / kerygma, summarised in phrase "the resurrection of the dead", which miracle is en tw/ Ihsou, "in Jesus."

diaponoumenoi (diaponeomai) pres. part. "they were greatly disturbed" - being exasperated. The participle is adverbial, modal, expressing manner, modifying the verb "to come up upon", v1.

dia to inf. "because" - because the [to teach the people and to proclaim]. Serving to introduce two causal clauses, explaining why the religious authorities are exasperated.

en + dat. "in [Jesus]" - in [jesus]. The preposition is possibly local, "announcing, in the case of Jesus, the resurrection ..", or possibly reference / respect, "announcing, with respect to Jesus, the resurrection ...", although Bruce, Barrett, Peterson D, Fitzmyer, .... argue for an instrumental sense, expressing means, "announcing, by means of the story of Jesus, the resurrection of the dead." Bock argues that it is the resurrection of Jesus himself that is the issue of concern to the authorities, not the resurrection as such. The issue of the resurrection was regularly debated between the Pharisees and Sadducees, but claiming a resurrection from the dead, in the case of Jesus / with respect to Jesus, is another matter. The apostolic gospel focuses on the resurrection of Jesus, and by extension, goes on to announce the promise of resurrection from the dead for all who believe in him.

ek + gen. "of [the dead]" - [the resurrection] from [the dead]. The preposition expresses source / origin, "from the dead", ESV, but possibly serving as a partitive genitive, "of the dead" - a resurrection for the righteous ones among the dead.

autoiV dat. pro. "Peter and John" - [and they lay on hands] to them. Dative of indirect object.

gar "because" - for [it was evening]. Introducing a causal clause explaining why the authorities held them in custody rather than put them on trial.

eiV + acc. "until [the next day]" - [and put into jail] into [the tomorrow]. The preposition is used here to express purpose / goal / end-view; "their purpose was to deal with them on the following day", Cassirer. The article thn serves as a nominalizer, turning the adverb "tomorrow" into a substantive, "the next day."

Luke notes the approximate number of believers, either those converted on this day, or the total number of believers at this point of time. Either way, many of the common people have come to believe in Jesus, but the religious authorities are moving in the opposite direction.

de "but" - but/and. Transitional, indicating a step in the narrative; "Many of those who had heard Peter's sermon became believers", Barclay.

twn akousantwn (akouw) gen. aor. part. "who heard [the message]" - [many] of the ones hearing [the word, believed]. The participle serves as a substantive, the genitive being adjectival, partitive. The NIV, as with most translations, takes ton logon, "the word", as the direct object of the participle, but it could also be the direct object of the verb "to believe."

twn andrwn (hr droV) gen. "[the number] of men" - [and became the number] of the men. The genitive is adjectival, epexegetic, specifying "number", "the number, namely of men who believed, grew ...", or verbal, objective, so Culy. The noun "men" is unlikely to be generic as it was normal practice to count males / heads of families, ie., it was the cultural practice of the time.

wJV "about" - as = about [five-thousand]. Variant. When this particle is used with quantities it expresses approximation.

ii] Peter and John's arraignment, v5-7. The Jewish authorities obviously expected the elimination of the sect of the Nazarene with the execution of Jesus, but they were wrong. At the hearing, the Sadducees are in the majority. Annas, the ex-high priest, and his mouthpiece son-in-law, Caiaphas, preside. Other members of the high priestly family are also present. John is probably Jonathan, son of Annas, who later succeeded Caiaphas. The disciples are asked by what authority they acted as they did on the previous day. Who gave them the authority to perform healings and make speeches in the temple precincts?

de "-" - but/and [it happened, it became]. Transitional, indicating a step in the narrative.

epi + acc. "-" - upon. Temporal use of the preposition.

thn aurion "the next day" - the tomorrow. The accusative articular adverb serves as a substantive; "The next morning", CEV.

touV grammateiV (uV ewV) acc. "teachers of the law" - [the rulers and the elders and] the scribes. Along with the "[chief] priests / leaders" and "elders", "scribes" serves as the accusative subject of the infinitive, "to gather together." The three representative groups indicate that the gathering of the Sanhedrin is for a formal session. Best rendered "the Jewish authorities." The scribes are "specialists in the law of Moses."

autwn gen. pro. "-" - of them. The genitive is adjectival, descriptive, idiomatic / subordination. The antecedent is unspecified, but obviously "the Jewish people."

sunacqhnai (sunagw) aor. pas. inf. "met" - to be assembled, gathered together, convened [of them]. The infinitive serves as the subject of the verb egeneto, "it came about"; "on the next day the leaders, the elders and the scribes to be gathered of them came about / happened" = "on the next day a gathering of the religious authorities assembled in Jerusalem."

en + dat. "in" - in [jerusalem]. Local, expressing space.

Annas was high priest from AD 6 to 15, appointed to the position by the Roman governor Quirinius. Although only high priest for 9 years, he continued to wield authority through the numerous members of his family who were to hold the position. Caiaphas was appointed by Valerius Gratus in AD 18 and held the position for eighteen years until sacked by Vitellius in 36AD. The identity of John is unclear. The Western text has Jonathan following Josephus who mentions Jonathan, the son of Annas, the high priest who served for one year after Caiaphas in 36AD, cf., NJB. There is no extant record of Alexander.

ek + gen. "[others] of [the high priest's family]" - [and annas the high priest, and caiaphas, and john, and alexander, as many as were] from [the high priestly family]. The preposition is probably expressing source / origin, but possibly serves as a partitive genitive.

Most commentators are inclined to identify two issues here: First, the source of the power used by the apostles to heal the lame man; Second, the authority by which the apostles acted, both in healing and preaching. Peter's address to the Sanhedrin certainly seems to addresses these two issues. Yet, as Bock notes, the question seems more related to the apostles' preaching. The issue is not "power" and "authority", but "authority". The interrogation is not "through what power ...?" (ie., the issue is not the miracle), but "by / on the ground of what authority; by whose name (name = person = authority) have you done this (touto, "this" = teaching / preaching in the temple)?" "Who put you in charge here?" Peterson.

sthsanteV (isthmi) aor. part. "brought" - [and] having stood, placed [them]. The participle may be treated as adverbial, temporal, "and when they had set them in the midst", AV, or possibly causal, but also possibly attendant circumstance as NIV; "they made the men stand before them", Moffatt.

en + dat. "before" - in [the midst]. Local, expressing space. "In the middle" is literally correct in that the Sanhedrin met in a half-round.

epunqanonto (punqanomai) imperf. "began to question them" - they were enquiring. The imperfect, being durative, is possibly expressing ongoing action, although speech is often rendered by the imperfect tense. Here the imperfect may be inceptive, stressing the beginning of the action, as NIV.

en + dat. "by" - in = by. Instrumental, expressing means, as NIV.

dunamei (iV ewV) dat. "power" - [what kind of] authority, power. The sense is unclear. The authorities may be asking the disciples to identify the supernatural force that was used to achieve the healing of the lame man; "how is it that you were able to make the lame man walk?" Yet, it seems more likely that they are asking by what authority they are teaching in the temple.

onomati (a atoV) dat. "[what] name" - [in what kind of] name. The "name" bears a person's authority; "who gave you the right", TH. The prepositional phrase is introduced by the disjunctive h], and so serves as an alternate version of the question "by what authority"; "By what authority do you preach in the temple? Who gave you the authority to do this?" - dunamei and onomati "are used as almost synonymous", Dunn.

uJmeiV "you" - you [you did this]. The emphatic use of the pronoun "you" here implies scorn. "By what authority do people like you do this?"

iii] Peter's address, v8-12. Following Jesus' instructions, Peter answers boldly, cf., Lk.21:14f. As already noted, the point of the question, posed by the religious authorities, is not overly clear, but if it is "Who put you in charge here?", a question regarding authority, Peter doesn't initially answer it. In his defence, Peter sets his own ground for his apologia (here an exposition of the gospel) by confronting his accusers with the sign / miracle of a lame man walking; "If (for argument's sake) we have been brought here to trial today for healing a sick man ....", Peterson. Peter then goes on to make the point that Jesus the messiah, now risen from the dead, is the one responsible for healing this lame man (ou|toV, "this one" - the lame man is present either as a witness or prisoner), and that the apostles are acting in his "name", ie., under his authority.

tote adv. "Then" - then. Temporal adverb.

plhsqeiV (pimplhmi) aor. pas. part. "filled" - [peter] having been filled. The participle is most likely adjectival, attributive, limiting Peter, "Peter, who was filled with the Holy Spirit". The aorist indicating punctiliar action; Peter was filled then and there to enable him to fulfil a particular purpose, namely, to speak with authority. This phrase is constantly worked over in Christian theology and is often given a weight that it cannot carry. On numerous occasions in Acts, people are "filled" and speak. This is very much an Old Testament idea taken up by Luke. Such a use is obviously different to a person who is described as "full" (adjective) of the Spirit, in the sense of being a gifted person, eg., Stephen, 6:5.

pneumatoV (a atoV) gen. "with the [Holy] Spirit" - of the [holy] spirit. The genitive is adjectival, descriptive, idiomatic / of content; "filled full of."

proV + acc. "to [them]" - [said] toward [the rulers]. The preposition is used here instead of a dative of direct object. Peter's address to the Sanhedrin is respectful; "rulers of the people and Elders of Israel", Moffatt - always a good move when facing a hostile crowd, eg., "Friends, Romans and countrymen, ....."

tou laou (oV) gen. "of the people" - of the people [and elders]. The genitive is adjectival, idiomatic / subordination; "over the people."

ei + ind. "if" - if. Introducing a conditional clause 1st class, where the condition is assumed to be true for argument's sake; "if, as is the case for argument's sake, we are being examined today ........ (v10) then let it be known to all of you .........". Note the CEV which assumes an unequivocal statement, "You are questioning us today about a kind deed"; the NIV is to be preferred.

anakrinomeqa (anakrinw) pres. pas. "[we] are being called to account" - [we] are being examined, interrogated, questioned. "If today we are under examination", Barclay.

shmeron adv. "today" - today. Temporal adverb.

epi + dat. "for" - over / on account of [a kindness]. Here adverbial, expressing reference / respect; "with respect to a kindness." "A benefit we rendered to a cripple", Moffatt.

anqrwpou (oV) gen. "shown to a man [who was lame]" - of a [lame] man. The genitive is adjectival, verbal, objective, after the verbal noun euergesia, "a good deed, benefit, kindness"; "benevolent service to a cripple", Berkeley, "rendered to, shown to, ...."

en + dat. "and are being asked how" - to ascertain in = by [what]. Probably instrumental, expressing means; "by what means."

seswstai (swzw) perf. pas. "he was healed" - [this one] has been healed / saved. The word is used of being saved, rescued, but also of being saved / rescued from disease, so, in this context, "healed, cured".

uJmin dat. pro. "[know this], you" - [let it be known] to you [all]. Dative of indirect object. "If you wish to know, then here are the facts", Barrett.

Israhl "of Israel" - [and to all the people] of israel. This proper genitive is adjectival, possibly possessive / attributive, "the people who belong to the state of Israel", although Culy classifies it as a genitive of identification.

oti "-" - that. Introducing an object clause / dependent statement of perception, expressing what they need to take note of.

en + dat. "in [the name]" - in [the name of jesus christ]. Instrumental use of the preposition, expressing means; "it is by the authority of Jesus Christ.

tou Nazwraiou (oV) gen. "of Nazareth" - the nazarene. The genitive may be adjectival, descriptive, idiomatic / source, "from Nazareth" = IhsouV apo Nazaret, Mk.1:9, although Culy argues that it technically stands in apposition to "Jesus Christ"; "Jesus Christ, the one who comes from Nazareth / the Nazarene."

o}n rel. pro. "whom" - [you crucified] whom. Accusative direct object of the verb "to crucify." Haenchen notes that the two relative clauses in this verse are creed-like formulations. Peter is directly apportioning blame to his audience. It's uJmeiV, "you", crucified, not "the Romans crucified." The "you" is emphatic by position and use.

hgeiren (egeirw) aor. "raised" - [god] raised, lifted up [whom]. As is typical of the apostolic preaching, the resurrection of Christ is central to the gospel.

ek + gen. "from" - from [the dead]. Expressing separation; "away from."

en + dat. "-" - in = by. As above, instrumental, expressing means; "by this."

toutw/ dat. pro. "that this man" - this one. "This person", or "this name", or both = "it is by this person's authority that this man (one) stands ...."

ou|toV pro. "this man" - this one [has stood]. Demonstrative pronoun serving as the nominative subject of the verb "to stand." "It is by his power that this man at our side stands in your presence perfectly well", Phillips.

enwpion + gen. "before" - in front of, before. Spatial

uJgihV adj. "healed" - [you] healthy, whole. Modifying "has stood", so here the adjective serves as an adverb. "Perfectly well", Fitzmyer.

ou|toV pro. "he is / Jesus [is]" - this one [is]. Nominative subject of the verb to-be. It may read better if expanded, given that "Jesus Christ" is the antecedent of "this one"; "Jesus is the one of whom the scripture says", TEV.

oJ exouqenhqeiV (exouqenew) aor. pas. part. "rejected" - [the stone] the one having been disdained, despised, scorned, neglected [by you the builders]. The participle serves as a substantive standing in apposition to "the stone", "the stone, the one scorned", but it may also be treated as adjectival, attributive, limiting "the stone"; "the stone that was rejected", ESV - note how Luke has replaced the LXX apodokimow, "to reject", with the verb "to scorn", although the point is clear enough. "The stone that did not measure up to the builder's expectation has become the most important stone in the edifice", Fitzmyer. "The stone which was contemptuously rejected by you builders", Barclay. Note that the preposition uf (uJpo) + gen. expresses agency, "by you", with the genitive twn oikodomwn, "the ones building" standing in apposition to "you". Luke seems to have added "by you" to the original quote from Psalm 118:22, although he may be working off a particular LXX version.

oJ genomenoV (ginomai) aor. mid. part. "which has become" - the one having become. The participle is possibly adjectival, attributive, as NIV, or is serving as a substantive standing in apposition to "the stone"; "this person has become ..."

gwniaV (a) gen. "the capstone / cornerstone" - [the head] of the corner, corner stone. The genitive is adjectival, probably attributive, limiting "head stone", although Culy argues that it is partitive. This stone is the stone of stumbling that people trip over, and also the stone that falls and crushes. Jesus used this image, Mat.21:42ff, Lk.20:17ff, drawing on Isaiah's rejected stone that now trips people up, 8:14, and Daniel's stone that crushes, 2:35. Peter rightly picks up on the image in his preaching. As for the word itself, it can refer to the corner stone upon which a building is founded, a capstone / keystone at the highest corner of a building, or a keystone in an arch. Either way, it is an essential stone.

This sentence is somewhat awkward, with two clauses making the same point, the second explaining the first (gar, "for", used to provide reason). The "nothing other" in "salvation is in nothing other", is "no other name given humanity under heaven", namely, the name of Jesus, his person and authority, while "salvation" is explained as "by which it is necessary to be saved", ie., the business end of being saved physically, socially and spiritually. The noun swthria, "salvation", carries all these meanings, with the stress on "health" more evident in secular circles; "deliverance of human beings from evil, whether physical, political, cataclysmic, moral, or eschatological, and the restoration of them to a state of wholeness", Fitzmyer. Even though the healing / saving event performed on the lame man is still in mind, Luke uses the word here in its more particular theological sense of being rescued from this evil generation, 2:47, so as not to face divine retribution for sin.

en + dat. "in [no one else]" - [salvation is not] in [any other]. Expressing agency if allw/, "other, another", is taken as masculine, as NIV, "there is salvation through no one else (the person of Jesus)", Berkeley, but if allw/ is taken as neuter (onoma, "name" = authority, is neuter) then the preposition expresses means, "by no other means."

gar "for" - for [there is]. Here more reason than cause, introducing an explanation of the opening clause.

onoma "name" - [no other] name. The "name" represents the person and their abilities, power and authority, and although most translations transliterate the Greek text "no other name", the word "person" or "authority" makes more sense. "Salvation is found in no one else except Jesus, for there is no other person under heaven who has been given the authority to save mankind from the coming day of judgment."

uJpo + acc. "under" - under [heaven]. Spatial. The phrase is idiomatic, very similar to the English idiomatic phrase "under the sun." "No one else in all the world", TEV

to dedomenon (didwmi) perf. pas. part. "given" - having been given. The participle is adjectival, attributive, limiting "name", "no other name [under heaven] that has been given .."; "has been granted", REB. Probably a theological / divine passive; "given by God."

en + dat. "to [mankind]" - in = among [men]. The NIV has assumed that a simple dative is intended, anqrwpoiV, "to men", "to / for men", dative of interest, advantage (the preposition en is missing in MS D and Latin texts). Local, expressing space / sphere is also possible; "among men." Culy suggests that didwmi en may be idiomatic, "to dole out / to distribute", which construction is followed by the dative of advantage "for mankind / people." Whatever the fine points of syntax, the sense is clear enough: "Christ is the only source and ground of salvation available for mankind", Barrett.

en + dat. "by" - in = by [which]. Instrumental, expressing means, as NIV.

swqhnai (swzw) aor. pas. inf. "[we must] be saved" - [you] to be saved [is necessary]. The infinitive "to be saved" serves as the subject of the verb "is necessary", with the pronoun uJmaV, "you", serving as its accusative subject; for a complementary classification, see plhrwqhnai, 1:16. Barrett makes the point that the intent is not well expressed. We virtually have a conditional clause where the protasis is not expressed; "if we are to be saved at all, it must be in this way, for there is no other." "Jesus Christ is the only source and ground of salvation available for mankind", Barrett. "It is by this name (person) we must be saved", Phillips.

iv] The deliberation of the religious authorities, v13-17; Peter has proclaimed a prophetic word to the authorities, and they are amazed, but not at the prophetic word, rather at the ability of uneducated men to argue on matters of theology. They would like to respond, but the evidence of the healing is standing in front of them, and so there is nothing they can say. Rather than address Peter's prophetic word, the authorities choose a political solution, and so seek to limit the apostolic kerygma. They command the apostles not to speak of Jesus any more.

de "-" - but/and. Transitional, indicating a step in the narrative.

qewrounteV (qewrew) pres. part. "when they saw" - seeing, observing. Along with katalabomenoi, "having taken = perceived", the participle is adverbial, best treated as temporal, as NIV.

Petrou (oV) gen. "of Peter" - [the boldness, courage] of peter [and john]. As also for "John", the genitive is adjectival, possessive, expressing the possession of a characteristic quality, "Peter's courage", or verbal, subjective, "when they saw the courage exhibited by Peter and John." "When they saw how Peter and John spoke without fear."

oJti "that [they were unschooled]" - [and having perceived] that [they are unlearned, unschooled men and untrained, lay-persons, amateurs]. Introducing an object clause / dependent statement of perception expressing what the authorities perceived.

oJti "that [these men]" - [they were marvelling and were knowing them] that [they were with jesus]. "They were marvelling" = "They were staggered", Phillips. The pronoun autouV, "them", serves as the direct object of the imperfect verbs "were marvelling" and "were knowing", with oJti introducing an object clause, complement of "them", serving as a dependent statement of perception expressing what the authorities know about "them", namely that what training they had in theological matters came from "outside the official circle, something the reader of Luke-Acts knows the details of because of Luke's gospel", Bock. Culy classifies oJti here as epexegetic of autouV.

The inability of the authorities to mount an argument against the apostles fulfils Jesus' words in Luke 21:15. Given the evidence standing before them, there is little they can say.

bleponteV (blepw) "since they could see" - [and] seeing [the man]. The participle is adverbial and treated as causal by the NIV, so also Kellum, but possibly temporal, so Culy; "but as they saw the man", Moffatt.

ton teqerapeumenon (qeraperw) perf. mid. part. "who had been healed" - the one having been healed. The participle is adjectival, attributive, limiting "man", as NIV.

eJstwta (iJsthmi) perf. part. "standing there" - standing. The participle serves as the accusative complement of the object "man", standing in a double accusative construction, and asserting a fact about the object.

sun + dat. "with" - with [them]. Expressing association / accompaniment.

anteipein (antilegw) aor. inf. "they could say" - [they had nothing] to say in response. The infinitive is epexegetic, specifying "nothing"; "they were unable ........ to say anything by way of contradiction", Cassirer.

keleusanteV (kalew) aor. part. "they ordered" - [but/and] having commanded. The participle is adverbial, best treated as temporal, "when they commanded them to leave the council, they conferred with one another", ESV.

apelqein (apercomai) aor. inf. "to withdraw" - [them] to go away, depart [outside the sanhedrin]. The infinitive introduces an object clause / dependent statement of indirect speech expressing what the authorities "commanded." The accusative subject of the infinitive is autouV, "them"; "The religious authorities commanded that they leave the Sanhedrin."

proV + acc. "-" - [they were considering, conferring] toward [one another]. Here the preposition expresses association / accompaniment. The NIV has the action of conferring as sequential in time; "and then conferred together." Culy notes that an imperfect verb following an aorist, as here, can carry this temporal sense.

legonteV (legw) pres. part. "-" - saying. Attendant circumstance participle expressing action accompanying the verb "to confer"; a Semitic redundant form serving to introduce direct speech.

tiv + subj. "what [are we going to do]" - what [should we do]. The interrogative pronoun tiv with the deliberative subjunctive poihswmen introduces the rhetorical question, "What shall we do ......?"

toiV anqrwpoiV (oV) dat. "with [these] men" - to [these] men. The dative is adverbial, reference / respect, "What shall we do with respect to these men?" The use of the demonstrative pronoun toutoiV, "these", is probably derogative; "these fellows."

oJti "-" - that. The function of this conjunction is unclear. At first glance it presents as causal, so Zerwick, but then what of gar, "for" (possibly transitional, or emphatic)? Both Culy and Kellum suggest that it introduces a nominal clause, subject of an assumed verb to-be, with the adjective faneron, "knowing" = "evident", serving as a predicate nominative; "For that a notable sign has been performed through them is evident ....", ESV. It could possibly be epexegetic, given that the verse certainly specifies the quandary evident in the question posed by religious authorities.

gar "-" - for. Possibly expressing reason, introducing an explanation of the quandary evidenced in the authorities' question, but it may be linked with the men / de construction, serving to reinforce a concessive sense, "for indeed ........., but ......", BDAG 629d, so Kellum.

men ..... alla "......, but ...." - on the one hand ....... (v17), but on the other hand. Forming an adversative comparative construction where alla is used instead of de. In gauging the situation, the authorities realise that everyone in Jerusalem may well be aware of the miracle, but at the same time, to limit its impact, they really do need to restrict further public communication on the subject by the apostles.

di (dia) + gen. "-" - [a known sign has become] through [them]. Expressing agency.

toiV katoikousin (katoikew) "living" - to [all] the ones living in [jerusalem is manifest]. If the adjective pasin, "all", is treated as a substantive, "everyone", as NIV, then the articular participle is adjectival, attributive, limiting "everyone"; "everyone who dwells in Jerusalem." If, as ESV, "all the inhabitants of Jerusalem", then the participle serves as a substantive. The dative is a dative of interest, advantage; "that a remarkable sign has occurred for all the inhabits of Jerusalem is obvious to all."

arneisqai (arneomai) pres. inf. "[we cannot] deny [it]" - [and we are not able] to deny what has happened. The infinitive is complementary, completing the sense of the verb "to be able." "What can we do with these men? By now it's known all over town that a miracle has occurred, and that they are behind it. There is no way we can refute it", Peterson.

all (alla) "but" - but. See men .... alla above.

iJna mh + subj. "to [stop]" - that not, lest [it may spread]. Introducing a negated final clause expressing purpose; "in order that it may not spread further ..."

epi + acc. "any further" - upon = yet [more]. The preposition epi + an accusative of measure, expresses the limit of the measure, here with the sense "no further."

eiV + acc. "among [the people]" - into [the people]. This preposition expresses movement toward and arrival at.

apeilhswmeqa (apeilew) aor. mid. subj. "we must warn" - we may warn [them]. Hortatory subjunctive.

lalein (lalew) pres. inf. "to speak" - [no more] to speak [upon this name]. The infinitive introduces an object clause / dependent statement of indirect speech, expressing what the apostles are warned not to do, namely, "never again to speak to anyone in the name of this person Jesus", Barclay, ie., not to address the people on matters of religion epi, "upon" = "reliant upon", "this name" = reliant upon the personal authority of this name = person = Jesus.

mhdeni dat. adj. "to anyone" - to no one. The adjective serves as a substantive, dative of indirect object.

anqrwpwn (oV) gen. "-" - of men. The genitive is adjectival, partitive / wholative.

v] The instruction given to Peter and John and their response, v18-20;. Given the significance of the miracle (the man has been a cripple for more than forty years), and the enthusiastic support of the common people for the apostles, the religious authorities limit their response to commanding that the apostles stop their preaching about Jesus. Maybe they thought that their spiritual authority carried enough weight to silence the apostles. Of course, both Peter and John defiantly resist their threats. The apostles may be theologically illiterate laymen and the Sanhedrin made up of professional theologians, but the apostles have been with Jesus for some three years, and now, risen from the dead, he is still at work; their task is to serve as witnesses, and to this end, they are not going to stop preaching and teaching about Jesus. If obeying Jesus requires disobeying and defying the Sanhedrin, so be it.

kai "then" - and. Coordinating conjunction; "So they called them in", Barclay.

kalesanteV (kalew) aor. part. "they called" - having called [them, they commanded]. Attendant circumstance participle expressing action accompanying the verb "to command"; "they called them and charged them", ESV.

fqeggesqai (fqeggomai) pres. inf. "[not] to teach" - [not] to speak [nor to teach at all upon the name of jesus]. As with "to teach", the infinitive introduces an object clause / dependent statement of indirect speech, expressing what the authorities commanded.

oJ de "but" - but/and he. Transitional, here indicating a change in subject from the authorities to Peter and John.

apokriqenteV (apokrinomai) aor. pas. part. "replied" - [peter and john] having answered [said]. Attendant circumstance participle expressing action accompanying the verb "to say"; redundant, but serving as an idiomatic Semitic construction introducing direct speech.

proV + acc. "-" - toward [them]. Used here instead of a dative of direct object.

ei + ind. "-" - if [it is right before god]. Introducing a 1st. class conditional clause where the proposed condition is assumed to be true; "if, as is the case, it is right .........., then you decide."

akouein (akouw) pres. inf. "to listen" - to listen to [you is right before god]. The infinitive serves as the subject of the verb to-be, with dikaion, "right", the predicate nominative of the verb to-be.

mallon h] "or" - more = rather than. The comparative adverb mallon, "more", and the comparative use of the particle h], when used together, form a coordinate construction of two alternatives: "x rather than / instead of y."

tou qeou (oV)" to God" - to listen to god, then [you decide]. Genitive of direct object after the assumed infinitive "to listen to."

gar "as for us" - for. Here introducing a causal clause explaining why Peter and John cannot obey the Sanhedrin's instructions; "because ....."

ou ..... mh "[we can]not ...." - [we are] not [able] not. A litotes, the use of a double negative for a positive; "We are only telling what, personally, we have witnessed", Junkins.

lalein (lalew) pres. inf. "speaking" - to speak [what we saw and heard]. The infinitive is complementary, completing the sense of the verb "to be able."

vi] The authorities back down, v21-22. Given the confines of the law and the support of the people, the religious authorities can do no more than to again warn the apostles and then let them go. Luke makes a point again of contrasting the stubbornness of the authorities and the positive response of the people, and also, the significance of the sign (the man had been a cripple for over forty years).

oiJ de "-" - but/and they. Transitional, indicating a change in subject from Peter and John to the religious authorities.

prosapeilhsamenoi (prosapeilew) aor. mid. part. "after further threats" - having threatened further [they released them]. The participle is adverbial, best treated as temporal, as NIV; "When they had further threatened them", ESV.

mhden euJriskonteV (euJriskw) pres. part. "they could not decide" - finding nothing. The participle is adverbial, best treated as causal, "because"; "they let them go since they were unable, because of the people ......, to devise any other means of punishing them", Cassirer.

to "-" - the [how they might punish them]. The article serves as a nominalizer, turning the interrogative clause, pwV + the deliberative subjunctive, "how might we punish them?", into a substantive, accusative object of the participle "finding."

dia + acc. "because" - because [all the people were glorifying god]. The preposition is causal, introducing a causal clause.

epi + dat. "for" - upon. Here the preposition is probably causal, "on account of what had happened."

tw/ gegonoti (ginomai) dat. perf. part. "what had happened" - the thing having happened. The participle serves as a substantive, dative after epi.

It seems likely that there is an ellipsis (missing words) in this verse; "Because the man, upon whom the sign of healing was performed, was a cripple for more than forty years." This is particularly the case if we take gar as causal, "because". Why would the crowd be praising God "because" the healed man was forty years old? What has age got to do with it? They certainly would be praising God if the healed man had been a cripple for over forty years - that's certainly miraculous. Culy suggests that the man's state (crippled) is implicit, but Kellum argues for the traditional exegesis offered by Barrett, "the man was of more years (genitive of definition) than forty (genitive of comparison)."

gar "for" - for [the man]. Introducing a causal clause explaining why the crowd is praising God for the healing.

ef (epi) + acc. "-" - upon [whom]. Local, expressing space, identifying where the action of healing was performed.

thV iasewV (iV ewV) "[miraculously] healed" - [the sign] of healing [had happened]. The genitive is adjectival, epexegetic, specifying "the sign"; "the sign which consisted of of healing"

etwn (oV) gen. "years" - [was a cripple] of years. Emphatic by position at the beginning of the sentence. The genitive is adjectival, descriptive, idiomatic / extent of time, limiting an assumed "cripple", so Culy; "for the man ........ was a cripple over a period of years, more than forty." "For the man ....... had been that way over the course of more than forty years!", Culy.

pleionwn gen. adj. "over" - of more [of forty]. Genitive adjective in agreement with "years", with tesserakonta, "forty", a genitive of comparison after pleionwn, "years more than forty"; "more than forty years old."

4:23-31

The early church in Jerusalem, 1:1-5:42

xi] The believers join in prayer

Peter and John return to the gathered congregation of believers and relate all that has happened at the temple over the last two days. The congregation then bursts into thanksgiving and prayer, with Luke recording for us what amounts to a word of prophecy from the members. Following the prophetic word, the believers, filled with the Spirit, are fired-up to engage in fervent gospel proclamation.

Through prayer, God's people are empowered for gospel proclamation.

i] Context: See 4:1-22.

ii] Background:

iii] Structure: The believers join in prayer:

iv] Interpretation:

v] Homiletics: Going on with the gospel

The believers join in prayer, v23-31: i] The apostles make their report, v23. Peter and John return proV touV idiouV, "to their own", to report, presumably to the Christian fellowship, but possible to the other apostles. Of course, touV idouV may even be "their own place / home", but this is unlikely.

de "-" - but/and. Transitional, indicating a step in the narrative.

apoluqenteV (apoluw) pres. pas. part. "on [their release]" - having been released [they came toward the own = their own]. The participle is adverbial, best taken as temporal, "When they were released", ESV.

o{sa pro. "[reported] all that" - [and told, reported] as much as = what things. Introducing a headless relative clause expressing what was reported.

proV + acc. "to [them]" - [the chief priests and the elders said] toward [them]. The preposition is used here instead of a dative of indirect object.

Those present, on hearing the report, burst into praise with a prophetic word that exegetes the apostles' experience and seeks to progress it for those present.

oiJ de "-" - but/and they. Transitional construction, indicating a change in subject from Peter and John to the congregation of believers.

akousanteV (akouw) aor. part. "when they heard this" - having heard [they lifted up in one accord the = their voice toward god and said]. The participle is adverbial, best treated as temporal. The presence of the article oiJ may indicate that it serves as a substantive, "the ones having heard", but this is unlikely.

ii] A prophetic word / prayer, v24b-30. a) Ascription to God, v24b. Addressing a prayer to God is reflected in other prayers in Acts, cf., 14:15, 17:24. Addressing God as creator reflects a pattern of prayers found throughout the scriptures, cf., Isa.37:16.

su pro. "you" - [master,] you. Vocative, standing in apposition to "Master".

oJ poihsaV (poiew) aor. part. "made" - the one having made [the heaven and the earth and the sea]. If we take the pronoun su, "you", as a substantive, then the articular participle is adjectival, attributive, limiting "you"; "you who made the heavens ......." If we assume a verb to-be, then the articular participle serves as a substantive, predicate nominative of the verb to-be; "you are the one who made ....."

ta "-" - [and all = everything] the [in them]. The article serves as an adjectivizer, turning the prepositional phrase "in them" into an attributive modifier of the adjective "all", which serves as a substantive, direct object of the participle "having made"; "and everything which is in them."

b) Scriptural underpinning, v25-26. The "rage / arrogance" and "emptiness" of the secular city, in its confrontation (paristhmi, "to take a stand", kata, "against") with God's messiah, is revealed in the inspired words of David, words guided by the Holy Spirit.

oJ ... eipwn (legw) aor. part. "you spoke" - the one having spoken. Coordinate with the participle oJ poihsaV, "having made", v24, so either adjectival, attributive, limiting "you", "you who spoke ...", or as a substantive, predicate nominative of an assumed verb to-be, "you are the one who spoke."

dia + gen. "by [the Holy Spirit]" - through [the holy spirit]. Instrumental, expressing agency.

stomatoV (a atoV) gen. "through the mouth" - of the mouth [of david, of servant of you]. The function of the genitive is unclear. It may assume an instrumental dia, or serve as a genitive of means, as NIV, or it may be adjectival, epexegetic, specifying the means by which God has spoken through the Holy Spirit, ie., in the Psalm of David 2:1; "who spoke through the Holy Spirit in the words of our ancestor David", Barclay. The genitive proper "David" is adjectival, possessive, and the genitive "servant of you / your servant" stands in apposition to "David".

inativ "Why" - why [did the nations rage and the people imagine empty things]? Crasis, iJna tiv, "for what reason, why?"

thV ghV (h) gen. "of the earth" - [the kings] of the earth [stand beside = took a stand]. The genitive is adjectival, descriptive, idiomatic / subordination, "over the earth." "The kings of the earth prepare for war", CEV.

epi + acc. "[band] together" - [and the rulers gathered together] upon = at [the it = the same place]. Spatial. Culy notes that the phrase epi to auto virtually means "together", and is somewhat redundant given the sun prefix of the verb "to gather together." "The leaders have assembled themselves in the one place", Cassirer.

kata + gen. "against" - against [the lord and] against [the christ]. Here expressing opposition.

autou "his [anointed one]" - of him. The genitive is adjectival, possessive / relational, as NIV, or verbal, subjective, "against him whom he has anointed", Cassirer, ie., the Messiah, Jesus.

c) Fulfilment, v27-28. In fulfilment of the messianic Psalm of David, the "nations" (Gentiles = Rome), "the peoples" (the people of Israel), and "the kings, rulers" (Herod and Pilate) sunhcqhsan, "gathered together = plotted / united together ", epi "against", God's Holy One, and yet, inevitably, what happened was nothing more than what God had foreordained. Even in the rage of the secular city, God's will is fulfilled - they meant it for evil, but God meant it for good.

gar "-" - for. More reason than cause; introducing an explanation of the Psalm.

ep (epi) + acc. "indeed" - upon [truth]. The preposition here is adverbial, turning the noun "truth" into an adverb, "truly". The phrase ep alhqeiaV is idiomatic, used a number of times by Luke.

te kai "and" - both [herod] and [pontius pilate]. Forming a correlative construction; "both .... and ...."

sun + dat. "with [the Gentiles]" - with [the nations and the people of israel in this city]. Expressing accompaniment / association. Culy classifies the proper genitive Israhl, "of Israel", as a genitive of identification.

epi + acc. "[to conspire] against" - [gathered together = plotted] upon = against [the holy servant of you, jesus whom you anointed as messiah]. Here expressing opposition. It is unclear why Luke has used epi here to express opposition instead of kata found in the quote in v26 - probably just stylistic.

poihsai (poiew) aor. inf. "they did" - to do. The infinitive is adverbial, final, expressing purpose, modifying the verb "to gather together"; "they were gathered together ....... in order to do ...."

o{sa pro. "what" - as much as = whatever [the hand of you and the will of you]. The pronoun introduces a headless relative clause object of the infinitive "to do"; "to do to your anointed one all that (whatever) your might and purpose had already decided to do."

prowrisen (proorizw) aor. "decided beforehand" - decided beforehand, predestined, foreordained. Barrett says of this verb that "Luke is thinking not of a general determinism, but of the special disclosures of God's purpose in the story of Jesus", so Barth, so similar to prokataggellw, "to foretell", 3:18, 7:52, 13:24. Yet, we are on safer ground if we assume that Luke is stressing the exercise of God's sovereign will in the events. "Peter has expressed the confidence that God is able to carry out his purpose even through rebellious human beings who do not accept his revealed will", Peterson D.

genesqai (ginomai) aor. inf. "should happen" - to do. Object of the verb "to decide" / dependent statement of perception expressing what was decided, namely, "that all this should happen."

d) Petition, v29-30. Just as the secular city was gathered against God's paida, "servant", the messiah, so it is gathered against God's douloiV, "servants", the Christian community. Just as God's "servant" was empowered to proclaim the gospel, so may God's "servants" be empowered to proclaim. The first part of the petition opens with the imperative "look upon", in the sense of "concern yourself with", ie., take note of the situation we have here where the powers of darkness are aligning, as evidenced in the apeilaV, "threats", of the Sanhedrin. Then comes the request for action, namely that God empower his people for witness in the midst of their threats.

kai ta nun "Now" - and the now. This construction is only found in Acts and twice in the LXX. Culy suggests that it serves to introduce the main point.

autwn gen. pro. "their [threats]" - [lord, look upon the threats] of them. The genitive is adjectival, possessive, "their threats", or verbal, subjective, "the threats which are made by them."

toiV douloiV (oV) dat. "[enable your] servants" - [and give] the servants [of you]. Dative of indirect object.

lalein (lalew) pres. inf. "to speak" - to say [the word of you]. Introducing an object clause / dependent statement of cause expressing what they want God to doV, "give" = do for them, namely, "to boldly speak the word." "Make us brave enough to speak your message", CEV. The "word / message" is obviously the gospel.

meta + gen. "with [great boldness]" - with [all boldness]. The preposition is adverbial here, turning "all boldness" into an adverb of manner, modifying the infinitive "to speak "; "to speak boldly", "fearlessly and freely to speak your word", Barclay.

The Greek in this verse is awkward and leads to a variety of interpretations. Presumably, the verse is controlled by the verb doV, "to give", from v29, so providing a second element to the congregation's prayer. As in v29, an infinitive introduces a dependent statement of cause expressing what the congregation wants God to give them, but there are two infinitives. The first infinitive ekteinein, "to stretch out", seems the likely suspect, but it stands with en tw/, a construction which usually introduces a temporal clause. This temporal clause may stand with the first request, that God give / enable them to proclaim the gospel "while you stretch out your hand for healings", or the second request. The intended sense is not clear. The second clause, introduced by a coordinate kai, is controlled by the second infinitive ginesqai, "to become", and it is likely that it is this infinitive which serves to form the second dependent statement of cause expressing what the congregation wants God to give them, namely, "to become" = "the ability to perform" signs and wonders in the name of Jesus.

However we handle the two infinitives in v30, and the en tw/ construction, Luke's point is simple enough; in v29 the gathered congregation (apostles??) ask that God doV, "give", to them the ability to stand against the bluff and bluster of darkness and proclaim the gospel boldly without compromise. Now, in v29, they ask that God, while powerfully intervening, gives to them the ability to perform miracles through the name of his Holy Servant Jesus. See above, Signs and Wonders in Acts

en tw/ + inf. "-" - in the [to stretch out the hand of you]. Introducing a temporal clause, contemporaneous time. The presence of numerous variants indicates the confusion caused by the opening clause.

eiV + acc. "to [heal]" - into = for [healing]. Here the preposition is adverbial, final, expressing purpose, "in order to heal."

ginesqai (ginomai) pres. inf. "perform" - [and] to become [signs and wonders]. Introducing an object clause (object of the verb doV, "to give", v29) / dependent statement of cause expressing what the congregation wants God to give them.

dia + gen. "through [the name]" - through [the name of the holy servant of you]. Instrumental, expressing means. The prepositions vary with this phrase: epi, "upon" = based upon the authority of Jesus; en, "in" = on / by the authority of Jesus; and here an instrumental dia, "by means of / through", the authority of Jesus. The standout is "baptized into (eiV) the name of Jesus."

Ihsou (oV) "Jesus" - jesus. Genitive standing in apposition to "of you."

iii] Filled for proclamation, v31. As on the day of Pentecost, the infilling of the Spirit has a physical manifestation (here the topoV, "place", was shaken), and a prophetic manifestation (the logon, the divine mystery / the gospel, is proclaimed "boldly"). Presumably, those present spill out from where they are meeting to engage with those nearby. Luke hasn't told us exactly who they are, or where they are.

dehqentwn (deomai) gen. aor. pas. part. "after [they] prayed" - [and they] having prayed. The genitive participle and its genitive subject autwn, "they", forms a genitive absolute construction, temporal, as NIV.

h\san sunhgmenoi (sunagw) perf. mid. part. "where they were meeting" - [the place in which] they having been assembled [was shaken]. The perfect participle with the imperfect verb to-be forms a periphrastic pluperfect construction, possibly emphasising durative aspect.

tou ... pneumatoV (a atoV) gen. "with the [Holy] Spirit" - [and everyone was filled] of the [holy] spirit. The genitive is adjectival, descriptive, idiomatic / content, as NIV.

tou qeou (oV) gen. "[the word] of God" - [and they were speaking the word] of god. The genitive may be classified as adjectival, possessive, identifying the possession of a derivative characteristic, "the word which is pertaining to God", or verbal, objective, "the word which God reveals", or descriptive, idiomatic / source, "the word which is from God." Either way, the sense is clear enough.

meta + gen. "boldly" - with [boldness]. Adverbial use of the preposition, modifying the imperfect verb "they were speaking", as NIV.

4:32-37

1. The early church in Jerusalem, 1:1-5:42

xii] The life of the early Christians

Luke has already described the life of the Christian community in Jerusalem, 2:42-47, and does so again in the passage before us. He notes the communality practised in the church, their sharing, such that there was "no needy person among them" - God's grace was powerfully at work in them. To this he gives the example of Barnabas who sold a field and gave the money to the apostles. Luke also notes the word ministry of the apostles, with special reference to their testimony concerning the resurrection of Jesus Christ.

The followers of the way are marked by love for their brothers and sisters in the Lord.

i] Context: See 4:1-22.

ii] Structure: The life of the early church:

iii] Interpretation:

iv] Homiletics: Communalism

They held all things in common, v32-37: i] A sharing community, v32. "All the believers" (literally "the community of believers") were of a common mind and demonstrated this fact by putting their property, most likely their surplus property, at the disposal of fellow members.

The Greek is somewhat awkward, given that the sentence begins with a package of genitives. The subject is "heart and soul", modified / limited by the genitive noun "multitude", which itself is limited / modified by the genitive participle "believers"; "the heart and soul of the multitude of believers was one."

de "-" - but/and. Transitional, indicating a step in the narrative; "And the multitude of them", AV.

tou ... plhqouV (oV) gen "all" - [the heart and soul] of the multitude. The genitive is probably adjectival, possessive, "belonging to", but possibly adverbial, reference / respect; "and with respect to the multitude of believers, they were one in heart and soul." As the word is sometimes used of a civic or religious gathering, Luke may mean "congregation", even "assembly (church)", or better, "community", but then, he may be making the point that the believing congregation is now "a multitude." As for "heart and soul", given that the "heart", for a Jew, equates with "the seat of reason / intellect / thinking", and the "soul" the "centre of will / decision making", we may be better to go with "all felt the same way about everything", CEV. Van der Horst suggests that "one soul" = "one spirit", expressing a real friendship - "they are committed to each other in terms of resources", Bock.

twn pisteusantwn (pisteuw) gen. aor. part. "the believers" - of the ones having believed [were one]. The participle serves as a substantive, the genitive being adjectival, partitive / wholative; "the whole group of those who believed", NRSV. "The whole body of those who had placed their faith in Jesus", Barclay.

ti acc. pro. "[no one]" - [and not one was saying that] certain = any. Accusative of respect, "no one was saying with respect to any of their possessions"; "there was not one among them who claimed anything he possessed as his own property", Cassirer.

twn uJparcontwn (uJparcw) gen. pres. part.. "of [their] possessions" - of the possessions [belonging to him]. The participle serves as a substantive, the genitive being adjectival, partitive. As for the dative pronoun autw/, "to him", it serves as a dative of possession, as NIV.

einai (eimi) pres. inf. "was [their own]" - to be [his own]. Introducing a dependent statement of indirect speech expressing what they were saying, namely, that with respect to their possessions, they are not their own; "no one claimed their belongings just for themselves", Berkeley.

all (alla) "but" - but. Strong adversative standing in a counterpoint construction, "not ......, but ......"

autoiV dat. pro. "they had" - [everything common was] to him. Dative of possession. "Each member regarded his private estate as being at the community's disposal", Bruce.

ii] A testifying community, v33. The apostles continued their preaching ministry. Again, the focus of the apostolic preaching is on the "resurrection of the Lord Jesus" rather than the cross of Christ. The focus of the gospel is an empty tomb, such that in Christ's life we find life. God's favour ("grace") continues to support the ministry of the apostles. The power of the message, at times expressed visibly in miraculous signs, is probably what is meant by "much grace was upon them."

dunamei (iV ewV) dat. "with [great] power" - [and] in [great] strength, power / capability. The dative is probably adverbial, of manner, as NIV. Probably in the sense of how their preaching affected the crowds; "with great effect", Weymouth.

apedidoun (apodidwmi) imperf. "continued" - [the apostles] were giving. The durative imperfect possibility indicates ongoing testimony.

to marturion (on) "to testify to" - testimony. Accusative direct object of the verb "to give." The witness / testimony may be specific to the resurrection, a witness of God's vindication of Jesus as the Christ; "the apostles powerfully asserted their personal knowledge of the fact of the resurrection of the Lord Jesus", Barclay. Yet, it does seem more likely that this is a witness to the gospel, the central statement of which concerns the resurrection of Christ. This is good news in that, given that he lives, we may live also. Of course, with the good news comes the bad news; "He has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him for the dead", Acts 17:31.

thV anastasewV (iV ewV) gen. "the resurrection" - of the resurrection. The genitive is adverbial, reference / respect; "with respect to the resurrection."

tou kuriou (oV) gen. "of the Lord" - of the lord [jesus]. The genitive is usually treated as verbal, objective or subjective, depending on whether we view the verbal noun "resurrection" acting on Jesus (ie., the Father is the agent of Jesus' resurrection), or enacted by Jesus. Possibly just easier to classify the genitive as adjectival, possessive, identifying a derivative characteristic, "pertaining to the Lord." "Jesus" stands in apposition to "Lord".

cariV (iV ewV) "[much] grace / God's grace [was powerfully at work]"" - [and great] grace. Nominative subject of the verb to-be. It is possible that the grace / favour toward the apostles comes from the crowd, "they were all accorded great respect", NJB, but divine favour is more likely; "God poured rich blessings on them all", TEV, or in a more general sense, "a wonderful spirit of generosity pervaded the whole fellowship", Phillips.

epi + acc. "upon / in" - [was] upon [them all]. Spatial. At first glance, the "all of them" seems to refer to the apostles, but, given v32, the apostles and the multitude is more likely.

iii] A caring community, v34-35. The free-will offerings of community members, gained by the sale of (excess??) assets, was given to the apostles to distribute to church members in need. The distribution of offerings was later delegated to "the seven" - the deacons, cf., chapter 6. This allowed the apostles to get on with their preaching ministry. This was a church driven by a fervent belief in the coming one and so immediate needs transcend the desire to build up a property portfolio for retirement. As it turned out, God's judgement upon Jerusalem, with the sacking of the city in 70AD by the Romans, devastated property assets in and around the city.

gar "that" - for. More reason than cause, explanatory, providing the evidence that God's grace was upon them; "that was seen in the fact that there was not anyone in need among them", Culy.

endenhV adj. "needy" - [not certain = any] in need, needy. Predicate adjective; "None of their members was ever in want", NJB.

en + dat. "among [them]" - in [them]. Local, expressing space, as NIV.

gar "for" - for. Introducing a causal clause explaining why there were no needy among them, "because ......".

kthtoreV (wr oroV) "owned" - [as many as were] owners, possessors. Predicate nominative; a hapax legomenon, once only use in the NT. "All who possessed estates and houses", Barclay.

cwriwn (on) gen. "land" - of land [or houses]. The genitive may be classified as adjectival, verbal, objective, but it can also be treated as attributive, limiting "owners"; "landowners / homeowners." Most property was owned by either the rich, about 5% of the population, or the middle-class, about 10% of the population.

pwlounteV (pwlew) pres. part. "sold [them, brought]" - selling [them, were bringing]. Attendant circumstance participle expressing action accompanying the verb eferon, "to bring", but also possibly adverbial, temporal; "many who owned land or houses, when they sold them they brought the proceeds ...." The present tense indicates ongoing action, it is what they normally did.

twn pipraskomenwn (pipraskw) gen. pres. pas. part. "[the money] from the sales" - [the proceeds] of the things being sold. The participle serves as a substantive, with the genitive adjectival, descriptive, idiomatic / source, limiting "money".

para + acc. "at" - [and they were placing the proceeds] beside. Spatial. "Entrusting it to the apostles' care."

twn apostolwn (oV) gen. "the apostles' [feet]" - [the feet] of the apostles. The genitive is adjectival, possessive. A literal "laid at the apostles' feet" is possible, although the language is deferential, serving to emphasise the power and authority of the apostles who stand at the centre of the Christian community.

ekastw/ dat. adj. "to anyone" - [and they were distributing] to each. The adjective serves as a substantive, dative of indirect object. Then they would give the money to anyone who needed it", CEV.

kaqoti a[n "as" - as, according as [certain = anyone was having need]. This construction is used adverbially, expressing repetition. The construction is usually formed with an imperfect verb, as here, and serves as the Koine Gk. construction for the classical optative used for iterative / repeated action, cf., Zerwick #358. Wherever and whenever there was a need, it was met.

ii] The example of Barnabas, v36-37. Joseph's Christian name was Barnabas, son of encouragement. He was a Cypriote Jew with relatives and land in Jerusalem. As a Levite, he shouldn't have owned any land, but by this time the rule was ignored. By the first century, Levites lived in the same manner as their fellow Jews, and only some were employed to serve in the temple in a managerial capacity. Barnabas is given as an example of someone who acts with communal generosity.

tw/ genei (oV) dat. "from [Cyprus]" - [and joseph, a levite,] by nationality, race, kin [cyprian]. A dative reference / respect; "with respect to his race, Cyprian." There was a large Jewish population in Cyprus and obviously Joseph / Barnabas is an early convert. Being a native of Cyprus, Paul included him in his first missionary journey. Barnabas returned to Cyprus after falling out with Paul. Barnabas stands as an example for the church, being dedicated to mission and mutual care.

oJ epiklhqeiV (epikalew) aor. pas. part. "whom [the apostles] called" - the one having been named, called by a title or surname [barnabas]. The participle is adjectival, attributive, limiting "Joseph", as NIV.

apo + gen. "-" - from = by [the apostles]. A rare instrumental use of this preposition to express agency; "called by the apostles Barnabas." Of course, it may just take its usual sense of source / origin, in that the name comes from the apostles. His Christian name "Barnabas" is an apostolic nickname, a play on words from the Semitic "prophet".

estin meqermhneuomenon (meqermhneuw) pres. pas. part. "[which] means" - [which] being translated. A present paraphrastic construction.

uiJoV (oV) "son" - son. The word "son" is used here in the sense of inheriting a particular personal quality. So "son of encouragement" would mean that Barnabas possessed a gift of encouragement as if inheriting it from the father of encouragement.

paraklhsewV (iV ewV) gen. "of encouragement" - of encouragement. The genitive is adjectival, relational. Possibly "son of Nebo", so Conzelmann, although unlikely since "Nebo" is a Babylonian god, so more likely the Semitic "son of the prophet", so "son of exhortation / refreshment / consolation / encouragement / comfort."

pwlhsaV (pwlew) aor. part. "sold" - [a field being to him] having sold [it, he carried = brought the wealth = proceeds]. Attendant circumstance participle expressing action accompanying the main verb "brought", the subject of which is "Joseph"; "because he owned a field, he sold it and brought the proceeds ......" "Sold his farm", Phillips.

uJparcontoV (uJparcw) gen. pres. part. "he owned" - [a field] being, having belonging, possessing [to him]. The genitive participle and its genitive subject "field", forms a genitive absolute construction, most likely causal; "because he owned a field." The uJpo prefix verb "to be, possess" will often take a dative of direct object, but best classified as a dative of possession. Note that Luke normally uses the word cwpion for a piece of land. It is possible that this uncommon word means not so much of a piece of land, but a property with a dwelling on it, a country estate, "a farm".

proV + acc. "at [the apostles' feet]" - [and laid it] toward [the feet of the apostles]. As in v35, here a spatial proV used instead of para. "He brought the proceeds to the apostles and entrusted it to their care."

5:1-11

1. The early church in Jerusalem, 1:1-5:42

xiii] Ananias and Sapphira

Luke, having recounted the story of the generosity of Barnabas in selling a property and donating the proceeds to the Christian fellowship, tells another story of generosity, but one that goes terribly wrong. Ananias and Sapphira, in similar fashion, sell their property, but only pretend to donate all the proceeds to the Christian fellowship - they secretly retain some of the proceeds for themselves. Peter exposes their lie, pointing out to them that the property, as well as the proceeds from its sale, was all theirs; the Christian fellowship had no claim on it. Yet, in lying to their brothers and sisters they lied to the Holy Spirit. Both Ananias, and then Sapphira, in turn face the shame of their actions and drop dead. "The whole church, and all who heard about this, were terrified", Barclay.

The holiness of God cannot be trifled with, particularly when it comes to his holy temple, the community of believers.

i] Context: See 4:1-22.

ii] Background:

iii] Structure: Ananias and Sapphira:

iv] Interpretation:

v] Homiletics: Shot and their cloths burnt

Ananias and Sapphira, v1-11: i] Setting, v1-2. Luke introduces the narrative by explaining how two members of the community of believers collude together in a feigned act of unqualified generosity.

de "now" - but/and. Transitional, indicating a step in the narrative.

onomati (a atoV) dat. "named [Ananias]" - [a certain man] by name [ananias]. The dative is adverbial, reference / respect; "with respect to his name, Ananias."

sun + dat. "together with" - with [sapphira the wife of him, sold property]. Expressing association / accompaniment.

suneiduihV (sunoida) gen. perf. part. "with [the wife's] full knowledge" - [the wife and = also] having known = colluded, connived. The genitive participle with its genitive subject, "the wife", forms a genitive absolute construction. Given that it is not at the beginning of the sentence, it is probably used by Luke to form a parenthetical statement; "But a man name Ananias - his wife, Sapphira, conniving in this with him - sold a piece of land, secretly kept part of the price for himself, and ...", Peterson.

apo + gen. "[part] of [the money]" - [and he stole (mid. "appropriated for himself") some] from = of [the price]. Here serving in place of a partitive genitive.

enegkaV (ferw) aor. part. "brought" - having carried = brought [a certain part]. The participle is adverbial, best treated as temporal, "and then brought the rest to the apostles and made an offering of it", Peterson.

para + acc. "[put it] at" - [he placed it] beside = at [the feet of the apostles]. Spatial.

II] Ananias and his duplicity, v3-6; The inauguration of the kingdom will face testing by the powers of darkness, and Ananias and Sapphira have failed the test, cf., Lk.22:31. Yet, in the presence of the divine, the deceit of darkness is unable to remain hidden from the eye of the prophet. Peter says that Ananias, in succumbing to temptation, yeusasqai, "has, as a result, lied to" the Holy Spirit. The verb will sometimes take a dative of the person lied to / against, as in v4, "You have not lied to / against men, but to / against God." Both "men" and "God" take a dative. In this verse, "Holy Spirit" is accusative. The verb can also mean "to falsify", and so the sense here is possibly "Satan has filled your heart with the result that you have falsified the work of the Holy Spirit." The show of Spirit-inspired generosity performed by Ananias and Sapphira is a sham, cf., Johnson.

dia tiv "how is it that" - [but/and peter said, ananias] because of why = why [satan filled the heart of you]. Causal construction introducing a interrogative clause.

yeusasqai (yeudomai) aor. inf. "that [you] lied to" - [you] to lie to / falsify [the holy spirit, and to steal = reserve, appropriate]. As with "to steal", the infinitive is adverbial, probably consecutive, expressing result, "with the result that you ...." The accusative subject of the infinitive is se, "you". Technically, the two infinitives align, but the sense is better expressed when the second infinitive is treated as instrumental, expressing means; "Why have you allowed Satan to take control of you, such that (with the result that) you falsify the work of the Holy Spirit by retaining part of the price you received from the sale of the land?", so Barclay.

apo + gen. "some of [the money]" - some from = of [the price]. Possibly just expressing separation, "away from", or used instead of a partitive genitive with "some" assumed.

tou cwriou (on) gen. "you received for the land" - of the field. The genitive is adjectival, verbal, subjective, or descriptive, idiomatic, "the price which was generated by the sale of the field", as NIV. Kellum suggests it is partitive.

The problem for Ananias and Sapphira is not the ownership of property; communal sharing within the brotherhood is voluntary. Their problem is that they lied to God.

ouci "didn't" - is it not a fact that. Introducing an interrogative clause where the question assumes a positive answer.

menon (menw) pres. part. "it belong" - remaining. As with "having been sold", the participle is adverbial, best treated as temporal; "Is it not a fact that when the land was yours (remaining to you), it remained your own, and when you sold it .....?"

soi dat. pro. "to you" - [it was remaining] to you. As with the dative adjective sh/, "to yours"", it is fronted for emphasis and serves as a dative of possession.

en + dat. "-" - [and having been sold, it was] in [the authority to yours]. Local, expressing a state or condition; "Was it not at your disposal after it was sold?", Cassirer.

tiv oJti "what made [you think]" - what became that [you placed this action in the heart of you]? The interrogative tiv, "what?", with an epexegetic oJti, along with the assumed verb "to become", gegonen, gives the sense "How comes it that .....?", Zerwick; "Why is it that you have contrived this deed in your heart?", ESV.

alla "but [to God]" - [you did not lie to men] but [to god]. Strong adversative standing in a counterpoint construction; "not ......, but ....." The datives "to men" and "to God" may be classified as datives of direct object after the verb yeudomai, which will sometimes take a dative when the sense is "to lie to / against", as here, or simply as a dative of interest, disadvantage.

When Ananias hears Peter's words, he drops dead (exeyuxen, "expires", cf., Judg.4:21). Luke makes the point that a foboV megaV, "great reverential fear", comes upon all who hear the account of what has happened. In a sense, Ananias touched the Ark of the Covenant, and all who hear of the consequence, freeze.

akouwn (akouw) pres. part. "when [Ananias] heard" - [but/and ananias] hearing [these words]. The participle is adverbial, best treated as temporal, as NIV.

peswn (piptw) aor. part. "he fell down" - having fallen down [he died, expired]. Attendant circumstance participle expressing action accompanying the verb "to die"; "As soon as Ananias heard this he dropped dead", CEV.

touV akouontaV (akouw) pres. part. "[all] who heard what had happened" - [and there came fear great upon all] the ones listening. If the adjective "all" is treated as a substantive, "everyone", then the participle would be classified as adjectival, attributive, limiting "everyone"; "Everyone who was listening was terrified", Barclay.

Younger men in the congregation take Ananias out for burial, although possibly preparation for burial; it is unusual to bury someone without family involvement. None-the-less, as Bock notes, Luke's description probably reflects the treatment of someone "struck down 'by the hands of heaven'" - ie., a person not worthy of being mourned, cf., Lev.10:1-7. It is unclear why Luke chooses the word newteroi, "young men." It is possible that he is alluding again to the story of Achan where the neaniskoi take out the family of Rahab from the city of Jericho, although the allusion is rather tenuous, cf., Josh.6:23.

anastanteV (anisthmi) aor. part. "came forward, [wrapped]" - [but/and, the young men] having risen up [wrapped up him]. Attendant circumstance participle expressing action accompanying the verb "to wrap up." The action "to wrap up" implies "with a shroud for burial."

exenegkanteV (ekferw) aor. part. "carried him out" - [and] having carried out [they buried him]. Attendant circumstance participle expressing action accompanying the verb "to bury", "carried out and buried."

iii] Sapphira, the collaborator, v7-11. Sadly, Sapphira continues with the charade and suffers the consequences.

egeneto de "-" - but/and there was. Transitional; for Luke, this verb, often with de or kai, and sometimes followed by a temporal en, serves to indicate narrative transition / a paragraph marker. It can be used at the beginning of a narrative, or to indicate transition within a narrative, or even the climax of a narrative.

wJV "about" - [an interval] as = about. When this particle is used with numbers it expresses approximation, as NIV.

wJrwn (a) gen. "[three] hours" - [three] hours. The genitive is adjectival, descriptive, idiomatic / temporal, limiting "interval"; "an interval of about three hours."

eiduia (oida) perf. part. "[not] knowing" - [and the wife of him entered, not] having known. The participle is adverbial, modal, expressing the manner of her entry; "came in not knowing ...."; "quite unaware of what had happened", Barclay.

to gegonoV (ginomai) perf. part. "what had happened" - the thing having happened. The participle serves as a substantive, accusative object of the participle "having known."

moi dat. pro. "[tell] me" - [but/and, having answered, peter said toward her, say] to me. Dative of indirect object. The aorist verb apekriqh, "having answered", "is often used, not in the sense of answered, but simply spoke, said, though Peter's words could not unreasonably be taken as a response to Sapphira's arrival", Barrett.

ei "-" - if [you got back = sold]. Here the conjunction takes on an interrogative function, introducing a direct or indirect question; a direct question according to Zerwick.

tosoutou gen. pro. "the price you and Ananias got for [the land]" - [the land] of so much. The pronoun serves as a substantive, the genitive being adjectival, descriptive, idiomatic / of price; "Tell me, were you given this price for your field?", Peterson.

hJ de "she [said]" - but/and the [she said, yes, of so much]. Transitional construction, de + the feminine article, indicating a change in subject from Peter to Sapphira.

oJ de "-" - but/and the [peter said toward her]. Transitional, indicating a change in subject from Sapphira to Peter. Note again Luke's use of proV in the place of a dative of indirect object, here with the assumed verb "to say."

tiv oJti "How" - because why. A causal construction introducing an interrogative clause.

uJmin dat. pro. "[could] you [conspire]" - [was it agreed upon] to = by / in = among you. Instrumental dative expressing agency, or local, expressing space; "Why did you collude together ......?"

peirasai (peirazw) aor. inf. "to test" - to tempt, put to the test [the spirit of the lord]? Introducing an object clause / dependent statement of perception expressing what they agreed / conspired to do, namely "to put the Lord to the test." The expression putting the Lord to the test alludes to Israel's disobedience during their Exodus wilderness journey, a disobedience which, because of their standing as children of God, they believed they could get away with, and this without any repercussions , Ex.17:2, 7; 20:20, Deut.33:8. "Why did you think that you could connive together to deceive God's people and not bring upon yourself divine repercussions?"

twn qayantwn (qaptw) gen. aor. part. "[the feet] of the men who buried" - [behold, the feet] of the ones having buried [the man = husband of you are upon the door and they will carry out you]. The participle serves as a substantive, the genitive being adjectival, possessive.

It is possible that Luke is making a point of Sapphira falling at the feet of Peter to indicate his authority, an authority indirectly challenged by the couple.

paracrhma adv. "at that moment" - [but/and] immediately [she fell toward the feet of him and died]. Temporal adverb.

eiselqonteV (eisercomai) aor. part. "then [the young men] come in" - [but/and the young men] having entered. The participle is adverbial, best treated as temporal; "When the young men came in", ESV.

nekran adj. "dead" - [they found her] dead. Accusative complement of the direct object "her" standing in a double accusative construction and asserting a fact about the object; "they found her lieing there dead"

exenegkanteV (ekferw) aor. part "carried her out" - [and] having carried out, [they buried here toward = with the husband of her.] Attendant circumstance participle expressing action accompanying the verb "to bury."

In this verse we have the first use in Luke / Acts of the word ekklhsia, "congregation, assembly, church", used to identify the assembly of believers. Luke tells us that foboV, "fear, awe", gripped the whole church, and not just the church, but everyone who heard about the death of Ananias and Sapphira; "They knew that God was not to be trifled with", Peterson.

touV akouontaV (akouw) pres. part. "[all] who heard about" - [and it became a great fear upon the whole church, and upon all] the ones hearing [these things]. The participle serves as a substantive, although if the adjective pantaV, "all", is treated as a substantive, "everyone", then the articular participle would be classified as an attributive adjective limiting "everyone"; "everyone who heard about these things."

5:12-16

The early church in Jerusalem, 1:1-5:42

xiv] An overview of the apostles' ministry, 5:12-16

Luke tells us that the disciples continue to meet at Solomon's Portico in the temple. Although the general populous has a high regard for them, especially for Peter, they are wary of any close association. None-the-less, the gospel continues to prompt repentance and belief and so the Christian fellowship grows in numbers. Given the signs and wonders accompanying Peter, the inhabitants of Jerusalem and beyond, fill the streets with the infirm and possessed for healing. Luke tells us that "they were all cured."

The realisation of the kingdom of God, a realisation evident in signs and wonders, brings with it fear, amazement and belief.

i] Context: See 4:1-22.

ii] Background:

iii] Structure: An overview of the apostles' ministry:

iv] Interpretation:

An overview of life in the Jerusalem church, 5:12-16. i] Signs and wonders, v12a. The passage, as a whole, is somewhat disjoined. Luke begins by making a point about the signs and wonders surrounding the apostolic mission, v12a, but then gives some background information about the mission, v12b-14, before describing how the signs and wonders play out with the general population in v15.

de "-" - but/and. Transitional, indicating a step in the narrative.

dia + gen. "-" - [many signs and wonders were becoming] by means of [the hands of the apostles]. Instrumental, expressing means / intermediate agency. The phrase, "by the hands of the apostles", does not necessarily mean the laying on of hands. It simply means that the apostles themselves were doing the work of healing, or more particularly, acting as God's agent for healing. "Wonderful demonstrations of the power of God in action were publicly performed by the disciples", Barclay.

en "among [the people]" - in [the people]. Local, expressing space, "in among the people."

ii] The apostles meet regularly in Solomon's Portico. It is unclear who the "all of one mind" are. It is often assumed that Luke is speaking of the Christian community, as NIV, CEV, etc., so Barrett, but then why would "no one associate with them", but at the same time "exalt them", v13, while "believing" and "being added" to their number? It seems likely that those meeting in Solomon's vestibule are the apostles.

oJmoqumadon adv. "[all the believers used to meet] together" - [and all were] of one accord. The adverb of manner, "of one mind, accord", modifies the verb to-be, expressing that they were united, "they met regularly and in remarkable harmony", Peterson. Possibly used as a local adverb, "together", "they were all together in Solomon's Portico", ESV, as NIV.

SolomwntoV (wn wntoV) gen. "[in] Solomon's [Colonnade]" - [in the portico] of solomon. The genitive is adjectival, descriptive, idiomatic / identification, "the Portico which is known as Solomon"; "on the temple porch named after Solomon", Peterson.

iii] Feared but respected, v13. As already noted, it seems likely that those who gather at Solomon's Portico are the apostles, rather than the Christian community. It is unclear why the populous keep their distance. There would certainly be a general fear of the religious authorities, given the arrest of Peter and John. Possibly they are afraid of the numinous that surrounds the apostles. "None dared to associate with them", but none-the-less, hold them in high regard. So, the scene is something like an open-air / street-corner evangelistic outreach where the general public stand off at a distance, but give an ear to what is said.

twn ... loipwn gen. adj. "-" - [but/and none] of the rest. The adjective serves as a substantive, the genitive being adjectival, partitive. Of course, those who hold the view that the Christian community is identified by the phrase oJmoqumadon apanteV, the "everyone with one mind" who met at Solomon's Portico, divide on whether "none of the rest" refers to believers or non-believers.

kollasqai (kollaw) pres. mid. inf. "[dared] join" - [was daring] to join with. Complementary infinitive completing the sense of the verb "to dare." "None of the other worshippers at the temple dared to associate with the apostles."

autoiV dat. pro. "them" - them. Dative of direct object after the infinitive "to join with."

alla "-" - but [the people were exalting them]. Strong adversative standing in a counterpoint construction, "not ....., but ....." The populous may have kept their distance from the apostles, but none-the-less they held them in high regard / great respect.

iv] Conversions continue, v14. The gospel does its work and large numbers of people commit their lives to Jesus; "Increasing numbers of converts were added to the Lord", Marshall. The sense is clear enough, but rather than "added to the Lord", ESV, RSV, JB, etc., we are best to follow the NIV, "believed in the Lord", so TEV, NEB, etc., "those believing in the Lord, multitudes of both men and women", Johnson. Irrespective of the fact that people were keeping their distance from the apostles, the gospel was achieving its intended end and people were committing their lives to Jesus.

mallon adv. "more and more" - [but/and] more. The NIV assumes that this adverb modifies the verb prosetiqento, "were being added", but as Culy notes, it is likely that "it introduces a proposition that supplements and clarifies what has preceded"; "and, what is more, ....", Cassirer. If we take de as contrastive, we get the sense, "but despite the fact that the populous kept their distance from the apostles, more than ever, those who believed were being added to the Christian community, large numbers of both men and women."

pisteuonteV (pisteuw) pres. part. "believed" - the ones believing in [the lord were being added]. Being anarthrous (without an article), the participle would normally be taken as adverbial, but it seems more than likely that it serves here as a substantive, nominative subject of the verb "to add", with the article assumed. The dative tw/ kuriw/, "the Lord", serves as a dative of direct object after the participle "believing in."

te kai "and" - both [of men] and [of women]. Correlative construction. The genitives "of men" and "of women", are adjectival, partitive.

v] Peter's healing ministry, v15-16. The signs and wonders evident in the ministry of the apostles, and in particular, Peter, exceed those of Jesus. We are reminded of Jesus' words to the disciples of the "greater things" they will do, Jn.14:12, and of their empowerment, Lk.10:17-20, Luke's realised eschatology, in the fulfilment of God's long-promised covenant, is evident in his description of Peter's miraculous powers - even his shadow heals.

wJste + inf. "as a result" - so that [the people and = even to carry out the sick into the street and to place them upon beds and mats]. This conjunction, plus an infinitive, here ekferein, "to carry out", and tiqenai, "to place", technically forms a consecutive clause expressing result, as NIV. Yet, the clause does not logically go with v14, but certainly works with v12a. This implies that v12b-14 is intended as a parenthetical statement. Given the signs and wonders associated with the apostles, the people take every opportunity to see their ill and infirm are healed by them. "As a result of what the the apostles were doing, the sick people were carried out in the streets and placed on beds and mats", TEV.

iJna + subj. "so that" - that. Introducing a final clause expressing purpose; "in order that ....."

kan + subj. "at least" - even if [the shadow might fall upon]. Crasis, kai a]n, "even if", supplying a modifying element, so Barrett, although the modification is unclear. Peterson D suggests that the people desire a closer contact with Peter, despite their apprehensions; "at least Peter's shadow might fall on some of them." Given that the issue is the healing of the sick and possessed, as v16 indicates, then the point may well be that even if Peter's shadow falls on them, they are healed. So, the clause is possibly elliptical, and conditional, 3rd. class, rather than concessive; "They even used to bring the sick into the streets, laying them on beds and pallets, in order that they may be healed when Peter passed by, and even if (as the case may be) his shadow fell on some of them, (then) they were healed."

autwn gen. pro. "[some] of them" - [some] of them. The genitive is adjectival, partitive.

ercomenou (ercomai) pres. part. "as [he] passed by" - [peter] coming. The genitive participle, and its genitive subject "Peter", forms a genitive absolute construction, temporal, as NIV.

"They came from the villages surrounding Jerusalem, throngs of them, bringing the sick and bedeviled. And they all were healed", Peterson.

twn polewn (iV ewV) gen. "from the towns [around Jerusalem]" - [but and and = also the multitude was assembling] of the [around = surrounding] cities, towns [of jerusalem]. Culy classifies the genitive as adjectival, partitive, while Kellum suggests source / origin, as NIV. The adverb of place perix, "around", virtually functions as an attributive adjective limiting "towns", "the surrounding towns" The genitive proper "Jerusalem" may be classified adverbial, reference / respect, so Culy, "the surrounding towns in relation to Jerusalem", = "the towns around Jerusalem", Barclay.

feronteV (ferw) pres. part. "bringing" - carrying [sick]. The participle is adverbial, modal, expressing the manner of the crowd's assembling.

ocloumenouV (oclew) pres. mid. part. "those tormented" - [and] the ones being disturbed. Although the participle is anarthrous (without an article) it most likely serves as a substantive, accusative direct object of the participle "carrying".

uJpo + gen. "by [impure spirits]" - by [unclean spirits, who all were being healed]. Instrumental use of the preposition, expressing agency.

5:17-42

1. The early church in Jerusalem, 1:1-5:42

xv] The disciples before the Sanhedrin

Luke now records the apostle's second confrontation with Israel's religious authorities. We read of the apostles' arrest, their miraculous escape from prison, their rearrest, and Peter's defence of their actions before the Sanhedrin. Under the hand of the Lord, the apostles have no need to step back from their preaching mission.

With the realisation of the kingdom of God, the gospel cannot be muffled. The powers of darkness may rant and rave, but they are left befuddled before God's mighty hand.

i] Context: See 4:1-22.

ii] Background:

iii] Structure: The disciples before the Sanhedrin:

iii] Interpretation:

v] Homiletics: Preaching Christ

The disciples before the Sanhedrin, v17-42: i] Luke begins his account with the custodians of temple-worship taking action against the apostles for flouting their instruction to cease preaching in the temple precincts, v17-18.

oiJ "associates" - [but/and the high priest and all] the ones [with him]. The article serves as a nominalizer, turning the prepositional phrase "with him" into a substantive, nominative subject of the verb "to be filled [of = with jealousy]." The preposition sun, "with", gives the sense "associates".

ousa (eimi) "who were [members]" - [the sect, school, party] being. The participle of the verb to-be is adjectival, attributive, limiting the noun "the sect", usually translated as a relative clause, as NIV. Possibly a technical use meaning "current", so "local" as of "the local party (school) of the Sadducees", Barrett.

twn Saddoukaiwn gen. "the Sadducees" - of the sadducees. The genitive is adjectival, descriptive, idiomatic / identification; "members of the party known as the Sadducees."

zhlou (oV) gen. "[full] of jealousy" - [they were filled] of zeal, jealousy. The genitive is adjectival, descriptive, idiomatic / content, what they were full of; "envy", Bruce, although a positive sense is possible, "a holy sense of the truth as they believed it to be", cf., Barrett.

anastaV (anisthmi) aor. part. "-" - having stood up. The participle is probably adverbial, consecutive, expressing result, modifying the main verb "to be filled [of jealousy]." Sometimes the verb is used to indicate the initiation of an action, as here, so "the high priest and his supporters ........ were filled with envy and so (as a result) they decided to take action." Usually regarded as redundant and only serving to link the Sadducees' action with the preceding verse, so NIV. Possible variant, "Annas stood up." "Thereupon", Bruce.

epebalon (epiballw) aor. "they arrested [the apostles]" - [and] they laid, threw [the hands upon the apostles]. The use of "apostles" here may indicate a more extensive roundup and arrest than just Peter and John.

dhmosia/ adj. or adv. "public [jail]" - [and put them in] the public [jail]. Bruce thinks the word is used as an adjective, as NIV, describing something about the prison, possibly just "city jail", CEV, or "public" in the sense of a jail for the riffraff; "the common jail", Williams. As an adverb, it means "put them in prison publicly ", Barrett, that is, in such a way as to shame them.

ii] The breakout, v19-20. The religious authorities, particularly the Sadducees, were obviously planning some serious retribution, but the apostles are mysteriously freed and are again preaching "in the temple courts." Their mysterious escape at least implies that they had support in high places, so the authorities take care how they proceed. Luke tells us that the apostles were not freed because of a political conspiracy, but rather by the direct hand of God; a messenger (an "angel") from the Lord set them free and told them to continue preaching. Luke does not focus on the miracle, but on the apostles' continued proclamation of the gospel and, as a consequence, the Sadducees distress.

dia + gen. "during" - [and] through. Temporal use of the preposition, through in time = "during".

nuktoV (ux uktoV) gen. "night" - the night. A variant has the article, thus "the night in question."

aggeloV (oV) "an angel" - an angel. Nominative subject of the verb "to say." A messenger of the Lord, one who attends to God's divine will.

kuriou (oV) gen. "of the Lord" - of lord. The genitive may be adjectival, descriptive, idiomatic / source, "an angel which is from the Lord", although the lack of the article with both "angel" and "Lord" is typical of the LXX and usually indicates a possessive genitive, as of "belonging to the Lord." The actual identity of "the Lord" is not spelled out, either Jesus, or God the Father.

exagagwn (exagw) aor. part. "brought [them] out" - [having opened the doors of the jail and] having led out, brought out [them, said]. As with anoixaV, "having opened", attendant circumstance participle expressing action accompanying the main verb "he said."

Continued proclamation is the order of the day.

staqenteV (iJsthmi) aor. pas. part. "stand" - [go and] having stood [speak in the temple]. Attendant circumstance participle expressing action accompanying the main verb "to go". As usual, best translated by a finite verb joined by "and", here taking its imperatival force from the imperative "go"; "go and stand in the temple", Moffatt.

tw/ law/ (oV) dat. "the people" - to [all] the people. Dative of indirect object.

ta rJhmata (a atoV) "the [full] message" - [all] the words. Accusative direct object of the verb "to say." They must proclaim all the words; hold nothing back.

thV zwhV gen. "of [this] new life" - of [this] life. The genitive is probably adverbial, of reference / respect; "the full message with respect to / with reference to this life." Bruce notes that the words "life" and "salvation" are interchangeable when used of the Christian message (the gospel), cf,. 13:26, "this salvation." So, probably a shorthand way of saying "this way of life" = the gospel, although most translators opt for "new life", as NIV. "Go, stand in the temple, and tell the crowds everything about this message of life (message of salvation)", Junkins.

iii] The apostles are back at preaching again; a story told with a definite touch of irony, v21-26. The Sanhedrin is doing its thing, but the Lord is doing his thing. This possibility is later acknowledged by the Pharisees, particularly Gamaliel with his comment, "if it is from God, you will not be able to destroy them." For Luke, the focus is on "the impotence of human authorities to control the course of events", Tannehill, or more particularly, the impotence of human authorities to hinder the communication of the gospel; the message of God's grace in Christ cannot be hindered by any powers or authorities.

akousanteV (akouw) aor. part. "-" - [but/and] having heard. The participle is adverbial, temporal; "after receiving these instructions", Phillips.

uJpo + acc. of time "at [daybreak]" - under [the early morning they entered into the temple and were teaching]. This preposition, followed by an accusative, would normally be translated "under", but it is rather awkward to describe the apostles entering the temple "under the dawning sun", although the construction is classical for "at daybreak", as NIV. Culy suggests the construction may imply stealth.

paragenomenoV (paraginomai) aor. part. "when .... arrived" - [and the high priest] having come [and the ones with him]. The participle is adverbial, temporal, as NIV. Obviously they didn't arrive where the apostles were preaching, but "arrived at the place where the Sanhedrin was to meet", Barrett.

kai "-" - [they called together the council] and [the assembly of the elders]. Bruce suggests the conjunction here is epexegetic, introducing an explanation of the makeup of the "Sanhedrin"; "the Sanhedrin, that is, the whole Jewish senate", Barclay.

twn uiJwn (oV) gen. "of the elders [of Israel]" - of the sons [of israel]. The genitive is adjectival, possibly of material; "the full assembly consisting of the elders of Israel."

acqhnai (agw) aor. pas. inf. "for" - [and they sent to the jail for the prisoners] to be brought, led, driven [to them]. The infinitive expresses purpose, "the authorities sent word to the jail in order to have the apostles brought to them."

paragenomenoi (paraginomai) aor. part. "on arriving" - [but/and the servants] having come, appeared [did not find them in the jail]. The participle is adjectival, attributive, "the arriving servants" = "the servants who arrived", although a temporal sense makes better sense, "when the officers arrived at the prison", NJB. The "servants" are "probably Levities of the temple watch", Bruce.

anastreyanteV (anastrefw) aor. part. "so they went back" - [but/and] having returned [they reported]. The participle is possibly attendant circumstance, expressing action accompanying the verb "reported", so translated as a finite verb, "they returned and told their story", Barclay, but also possibly temporal, "afterward, they went back and reported", or even consecutive expressing result, "with the result that they went back and reported", as NIV, NAB, REB, NJB .....

legonteV (legw) pres. part. "-" - saying. Attendant circumstance participle expressing action accompanying the verb "to report, announce", v22, pleonastic (redundant), introducing direct speech (although note the use here of oJti for that purpose), or adverbial, modal, expressing manner. See legonteV, 1:6.

en + dat. "securely" - [we found] with/in [all safety/security]. Here adverbial, modal, introducing a phrase expressing the manner in which the jail was "having been closed", ie., it was locked "securely"; "locked tight", CEV.

kekleismenon (kleiw) perf. pas. part. acc. "locked" - having been closed, locked, shut. The perfect tense expresses a completed action with ongoing consequences, so "incarcerated". The accusative participle serves as the complement of the object "jail", standing in a double accusative construction and asserting a fact about the object - "We found (verb) the prison (accusative object) securely locked (accusative complement)", cf., Wallace p182.

eJstwtaV (iJsthmi) perf. part. acc. "standing" - [and we found the guards] having stood [at the door]. The participle serves as an object complement, as above; "we found (verb) the guards (accusative object) standing (accusative complement)."

anoixanteV (anoigw) aor. part. "when we opened them" - [and] having opened [it, we found no one inside]. The participle is adverbial, temporal, as NIV. "When we unlocked the door we found no one inside", NJB.

wJV "on [hearing]" - [but/and] when [they heard these words]. Here serving as a temporal conjunction rather than as a comparative.

te ....kai "and" - both [the caption of the temple] and [the chief priests]. Correlative construction; "both ....., and ....."

dihporoun (diaporew) imperf. "were puzzled / were at a loss" - were thoroughly perplexed, baffled. Note again how the focus of this episode is not so much on the miraculous escape, but rather the confused response of the authorities as they are faced with their incapacity to muzzle the gospel. If the escape were all about escaping arrest then they wouldn't have been sent back to the temple to commence their preaching and so be arrested again. The story highlights the impotence of those who would muzzle the gospel. "Were quite at a loss", Moffatt.

peri "-" - about [them]. Reference; "concerning them."

tiv a]n + opt. "[wondering what this might lead to]" - if [this may be] what? The interrogative predicate nominative tiv with the indefinite a]n + the optative verb "to become", is probably an example of an oblique optative construction, a construction used only by Luke in the NT., expressing what is merely thought in indirect discourse, much the same as a deliberative subjunctive, but stronger, BDF#386. Wallace, on the other hand, does not regard it as oblique because of the presence of the particle a]n, and so in his view it is a potential optative functioning in an incomplete (always so in NT.) conditional clause 4th class where the stated condition, which must be supplied, has a vague possibility of occurring in the future. So, the authorities "were puzzled" in the terms of something like: "if [as seems to be the case] these men have somehow vanished from a jail cell which was locked and properly guarded (unstated protasis), [then] what could be happening? (apodosis). The "wondering", NIV, is not in the Gk., but is deduced from the use of the optative, and is akin to "being amazed", that is, troubled by a divine mystery; something unnatural has occurred. "They were completely mystified at the apostles' disappearance and wondered what further developments there would be", Phillips.

paragenomenoV (paraginomai) aor. part. " came [and said]" - [but/and a certain one] having come, arrived, appeared [reported, announced]. Attendant circumstance participle expressing action accompanying the verb "to report", as NIV; "however, someone came and reported to them", Moffatt.

autoiV dat. pro. "-" - to them. Dative of indirect object.

oJti "-" - that. Introducing a dependent statement of direct speech.

eisin .. estwteV + pres. part. "are standing [in the temple]" - [behold, the men whom you put in the jail] are having stood [and are teaching the people in the temple]. The present tense of the verb to-be with the perfect participle forms a periphrastic perfect construction. The verb to-be also links to the present participle "teaching" forming a present periphrastic construction. The use of a periphrastic construction possibly serves to underline the durative nature of the action.

tote adv. "at that" - then, at that moment. Temporal adverb.

apelqwn (apercomai) aor. part. "went" - [the commander of a military unit = temple guard] having departed [with the = his servants, were leading them]. Attendant circumstance participle expressing action accompanying the verb "to lead", "the officers went and brought them", although with tote it may be classified as adverbial, temporal.

meta + gen. "they did [not] use [force]" - not with force. Here the preposition functions adverbially, modal, forming an adverbial phrase expressing the manner in which they were leading them, namely, "not with force." The sense here is that the officers led the apostles as if escorting them, rather than as if they had arrested them; "they dared not use any violence", Phillips.

gar "for" - because [they feared the people]. Introducing a causal clause explaining why the officers did not use force.

mh aor. pas. subj. "that" - lest [they should be stoned]. A shortened version of iJna mh, "in order that not" = "lest [they be stoned]", so introducing a negated purpose clause. Variants exist with iJna mh. Wallace suggests that we have here a particular use of mh + the subjunctive after the verbs expressing "warning, caution or anxiety", so Culy. As such it would introduce a dependent statement of perception expressing the fear the officers have for the people, namely, of being stoned, as NIV. The officers are anxious about their own safety, rather than the safety of the apostles.

iv] The apostles before the Sanhedrin again, v27-33. In the presence of the Sanhedrin, the apostles are reminded that they were given strict instructions not to teach the people about "that man." Of course, they have done the opposite. The Sadducees interpret the apostles' actions as an attempt to hold them responsible for the death of Jesus in the eyes of the populous. Peter, on behalf of the other apostles, answers the charge by resting his case on divine authority. The authority of the Sanhedrin is substantial, but the apostles must submit to God rather than the authority of man.

In v30-31, Peter goes on to restate the substance of the apostolic gospel. cf., 2:22-36, 3:13-26, 4:10-12.

Peter ends his address in v32 by making the point that the apostles are witnesses of these truths - they "beheld his glory"; they are witnesses to Christ's life, death, resurrection and ascension. This witness is confirmed by the Holy Spirit, whose power is active in the apostles' ministry.

agagonteV (agw) aor. part. "having brought" - [but/and] having brought [them they stood in the council]. Attendant circumstance participle expressing action accompanying the verb "to stand"; "they brought them in and placed them before", Barclay, but it could be treated as adverbial, temporal; "when they brought them in to face the Sanhedrin", NJB.

en + dat. "before [the Sanhedrin]" - in [the council]. Local, expressing space.

oJ arciereuV - iJreuV "the High Priest" - [and] the high priest [questioned them]. Nominative subject of the verb "to question." Note the possible alternate reading "priest", or even "temple manager"

legwn (legw) pres. part. "-" - saying. Attendant circumstance participle expressing action accompanying the verb "to question", v27. A redundant Semitic construction introducing direct speech; "the high priest questioned them and said." For a classification adverbial, modal, expressing manner, see legonteV, 1:6.

ou "-" - did we not. Variant. This negation is used in a question where an affirmative answer is expected; "did we not strictly order you ..?", Barclay.

uJmin dat. pro. "[give] you" - [command] you. Dative of direct object after the para prefix verb "to command."

paraggelia/ (a) dat. "strict orders" - with a command. This cognate dative is adverbial, modifying / strengthening the verb "to command"; "Did we not strictly command you .....?" Barrett suggests that the construction imitates a Hebrew infinitive absolute. The apostles, having previously been commanded to be silent, are in a sense, now in contempt of court.

mh didaskein (didaskw) pres. inf. "not to teach" - not to teach. The infinitive is used to form a dependent statement of indirect speech expressing what the authorities originally told the apostles not to do, namely, to teach.

epi "in [this name]" - upon [this name]. Various prepositions are used to introduce this idiomatic phrase identifying the authority of the person upon which the action is based; "in the name of Jesus", cf., 4:18. The authorities don't want to mention Jesus' name, so for them it is "this name." Usually in the sense of "under the authority of Jesus." "We gave you strict orders not to go on teaching in that name", NCV.

peplhrwkate (plhrow) perf. "you have filled" - [and behold,] you have filled [jerusalem]. The perfect tense (an aorist variant exists) is probably extensive (consummative), emphasizing the completed past action of filling Jerusalem with their teaching which has now produced ongoing consequences.

thV didachV (h) gen. "with [your] teaching" - of the teaching [of you]. The genitive is adjectival, descriptive, idiomatic / content; "you have filled Jerusalem full of your teaching."

epagagein (epagw) aor. inf. "[determined] to make" - [and you will, want] to bring [upon us]. The infinitive is complementary, completing the sense of the verb "to will."

to aiJma (a atoV) "blood" - the blood [of this man]. Referring to Jesus' execution. The authorities feel that they are being accused of playing a part in a sham trial and execution. The apostles certainly hold the Jewish authorities responsible, rather than the Roman authorities. "Whom you crucified", is fairly pointed, and Peter goes on to restate the charge in 5:30. It is unlikely that the authorities feel any shame for their actions, but they certainly would be concerned if the populous begin to hold them responsible for a miscarriage of justice. "The expression is disparaging", Barrett. "You are determined to fasten the guilt of that man's death upon us", Phillips.

Rather than defend the charge, Peter rests his argument on an overriding principle - it is necessary to obey God.

apokriqeiV (apokrinomai) aor. pas. part. "-" - [but/and] having answered [peter and the apostles said]. Attendant circumstance participle expressing action accompanying the verb "to say"; redundant Aramaic construction. The order in the Gk. suggests that it was Peter who actually spoke and did so with the agreement of, and on behalf of, the other apostles; "So Peter answered on behalf of the apostles, 'Our duty is to obey God, not men.'"

peiqarcein (peiqarcew) pres. inf. "We [must] obey" - to obey [god is necessary, more = rather than man]. The infinitive serves as the subject of the impersonal verb "is necessary." For a complementary classification, see plhrwqhnai, 1:16. The sense is that where there is a conflict between the authority of God and the authority of man (secular or religious powers), "we must obey the orders of God rather than the orders of men", Phillips.

qew/ (oV) dat. "God" - god. Probably best classed as a dative of direct object after the verb "to obey", but it may also be treated as adverbial, reference / respect "to obey is necessary with respects / reference to God."

Peter, in v31-32, declared the kerygma / gospel: (In fulfilment of prophecy) God raised up Jesus as his anointed messiah, whom you then murdered, but God exalted him as Lord, so providing to Israel salvation / forgiveness of sins through repentance.

twn paterwn (hr roV) gen. "of [our] fathers" - [the god] of the fathers [of us]. Genitive of relationship where Peter ties the apostles and the authorities together under the same God, Yahweh. "The Christian faith is the fulfillment, not the contradiction of Judaism", Barrett.

hgeiren (egairw) aor. "raised [Jesus] from the dead" - raised, lifted up [jesus]. The NIV, as do many commentators, assumes that Luke is referring to the resurrection of Jesus, but it seems more likely, at this point in Peter's address, that the establishment of Jesus as messiah is in mind - in the same sense as God "raised up (exalted) David", cf., 3:26, 13:33. So, it seems likely that Luke is using this verb here with the same sense as anisthmi, "to raise up", the raising up of the prophet Jesus, 2:24, or Thaudas, 5:36, or Judas the Galilean, 5:37. God anointed Jesus as Israel's long-awaited prophet, priest and king, but his own people set upon him and murdered him. God raised up Jesus to be the messiah, you kill him, but God exalted him.

kremasanteV (krennanumi) aor. part. "by hanging him [on a tree]" - [whom you killed = murdered] having hung [upon a tree, post = gallows, cross]. The participle is adverbial, instrumental, expressing means; Jesus was murdered "by means of" crucifixion. The reference is to Deut.21:22-23.

uJywsen (uJyow) aor. "[God] exalted" - [god] lifted up, exalted. The exaltation of Christ involves his resurrection, ascension and enthronement as Lord. Of course, those who take "raised up" in v30 as a reference to Christ's resurrection, take "exalted" here to refer to his ascension and enthronement / glorification.

th/ dexia/ dat. "to [his] right hand" - to the right [of him]. The dative is possibly local, as NIV, but instrumental seems better, "by/with his right hand."

archgon kai swthra "Prince and Saviour" - [this one] a prince and saviour. Accusative complement of the direct object "this one", standing in a double accusative construction and asserting a fact about the object "this one", so Culy, as NIV. Possibly as compound accusatives that are predicative, "exalted him to be Prince and Saviour", Barrett. The term "Prince" probably equates with "Lord" = the glorified messiah, Bruce. "Saviour", a not-so-common title for Jesus, but an obvious one in that he is the one who rescues us from sin and death.

tou dounai (didwmi) aor. inf. "that he might give / bring" - to give, grant. The genitive article is a variant producing an articular infinitive expressing purpose. With, or without the article, the infinitive is obviously adverbial, final, expressing purpose; "in order to give", Williams.

metanoian (a) "repentance" - repentance. Accusative direct object of the infinitive "to give." The gift of a time of repentance, an opportunity to repent, rather than repentance itself.

tw/ Israhl dat. "Israel" - to israel. Dative of indirect object.

aJmartiwn (a) gen. "of sins / their sins" - [and forgiveness] of sins. The genitive is usually treated as adjectival, verbal, objective.

A rather provocative concluding statement where Peter aligns his testimony with that of the Holy Spirit.

hJmeiV "we" - [and] we [we are witnesses]. Emphatic by position and use.

twn rJhmatwn (a atoV) gen. "of these things" - of these words, things, events. The genitive is adjectival, verbal, objective, or possibly adverbial, of reference / respect; "we are witnesses with respect to these matters, that is, the glorification of the messiah / Jesus through his death, resurrection and ascension."

kai "and so is [the Holy Spirit]" - and = along with [the holy spirit]. Here establishing a coordinate relationship; the apostles' witness "is only possible in the power and at the inspiration of the Holy Spirit", Dunn.

toiV peiqarcousin (peiqarcew) dat. pres. part. "to those who obey" - [which god gave] to the ones obeying. The participle serves as a substantive, dative of indirect object. An unusual word, obviously meaning something less mechanical than "practice obedience / obey his commands." "Commitment" is more likely; "full commitment to Christ's cause", Dunn. So, something akin to faith/ belief / trust in Jesus is intended.

autw/ dat. pro. "him" - him. Dative of direct object after the verb "to obey."

v] An expedient solution for dealing with the way, v33-42. Peter's words inflame the Sadducees, but a respected Pharisee, named Gamaliel, calms the council, and offers an expedient solution to the problem caused by the sect of The Way. His solution certainly works for the believers, in that they can now go about the Lord's business unhindered, but "in the final analysis, his advice is fatalistic and flawed, because it does not take seriously the challenges presented by Peter", Barrett.

oiJ de "-" - but/and they. Transitional construction, serving to indicate a change in subject from Peter to the Council.

akousanteV (akouw) aor. part. "when they heard" - having heard [they were infuriated]. The participle is adverbial, best treated as temporal, as NIV.

anelein (anairew) aor. inf. "[wanted] to put [them] to death" - [and were wanting, willing] to kill, destroy [them]. This infinitive is normally classified as complementary, completing the sense of the verb "to want", but as is often the case with a cognitive verb, it can often be treated as introducing an object clause / dependent statement of perception, expressing what is desired, namely, that they might put them to death. "Immediately, they went into a consultation to find a way to have the special missionaries executed", Junkins.

There were a number of great Jewish teachers called Gamaliel, this particular teacher going by the name Rabban Galaliel I (the Elder). Presumably this is the same Gamaliel who was Paul's teacher, Act.22:3. He is a Pharisee, a puritan of his day, one "who kept aloof from those who were casual about keeping God's law", Peterson D. As noted above, Luke is not expressing a positive view of Pharisaism. Gamaliel may believe in the resurrection, but he doesn't believe in Jesus' resurrection,

tiV pro. "-" - [but/and] a certain [pharisee in the council]. Presumably the pronoun functions as an adjective limiting the noun "Pharisee", but of course it may serve as a noun, "a certain one", with "Pharisee" standing in apposition, "a certain one, a Pharisee, ..."; "A certain member of the council", Cassirer.

onomati (a atoV) dat. "named [Gamaliel]" - in / by name [gamaliel]. The dative is adverbial, reference / respect, "with respect to his name, Gamaliel"; "A man by the name of Gamaliel", Cassirer.

nomodidaskaloV (oV) "a teacher of the law" - a person skilled in teaching and interpreting the law. Standing in apposition to "Gamaliel".

timoV adj. "who was honoured" - honourable. The adjective could be treated as a substantive, "a man held in honour by all the people", in which case it stands in apposition to "teacher of the law", but the NIV treats it as an adjective introducing an attributive modifier of "teacher of the law."

panti dat. adj. "by all [the people]" - in all [the people]. The dative may be classified as local, although Culy suggests that it is ethical, indicating those whose perspective is in view. Either way, the sense is "in the eyes of all the people"; "universally honoured", Barclay.

anastaV (anisthmi) aor. part. "stood up" - having arisen, [commanded]. Attendant circumstance participle expressing action accompanying the verb "to command"; "stood up and gave orders", ESV.

poihsai (poiew) aor. inf. "that [the men] be put [outside]" - to put [the men outside briefly]. The infinitive introduces an object clause / dependent statement of indirect speech expressing what Gamaliel ordered. "He ordered the apostles to be taken out of the room for a little while", CEV.

proV + acc. "-" - [but/and he said] toward [them]. Again Luke uses this preposition in place of a dative of direct object.

Israhlitai (hV ou) "[men] of Israel" - [men] israelites. Vocative, standing in apposition to "men".

eJautoiV dat. pro. "-" - [pay attention to] yourselves. Dative of direct object after the proV prefix verb "to pay attention to."

tiv pro. "what" - what. Interrogative pronoun introducing an indirect question.

prassein (prassw) aor. inf. "[you intend] to do" - [you are about] to do. The infinitive is complementary, completing the sense of the verb "to be about to."

epi + dat. "to [these men]" - upon [these men]. Adverbial use of the preposition, reference / respect, "Men of Israel, be circumspect about these men, as to what you are about to do."

Josephus records a minor revolt led by Theudas, although he has it during the time when Fadus was procreator of Judea, AD 45-46. Not only is this event after the speech delivered by Gamaliel (around AD 37), but it is well after the revolt led by Judas the Galilean, around AD 6, a revolt also recorded by Josephus. Either Luke or Josephus has their facts wrong, or as Peterson D suggests, Luke is referring to some other Theudas. Minor revolts were common at the time of Herod the Great's death, AD 4.

gar "-" - for. More reason than cause; here serving to introduce an example in support of the contention that the Council needs to consider carefully before acting against the apostles; "Consider this point, ......."

pro + acc. "[some time ago]" - before [these days]. Temporal use of the preposition.

legwn "claiming" - [theudas arose] saying. The NIV treats the participle as adverbial, modal, expressing the manner of his rising up = appearance, but it may just be attendant on the verb "to rise up", "Theudas appeared on the scene and said = claimed that he was somebody."

einai (eimi) pres. inf. "to be [somebody]" - to be [a certain one himself]. The infinitive serves to introduce an object clause / dependent statement of indirect speech expressing what Theudas claimed. "He claimed that he was someone to be reckoned with", Cassirer.

wJV "about" - [a number of men] as [four hundred]. When used with numbers, this particle expresses approximation, as NIV; "about four hundred men joined him", CEV. The genitive "of men" is adjectival, partitive.

w|/ dat. pro. "[rallied] to him" - [were joined to] whom = him [who was killed = executed]. Dative of direct object after the proV prefix verb "to join to / associate with."

autw/ dat. pro. "-" - [all were scattered, as many as were persuaded by] him [and it became into nothing]. Dative of direct object after the verb "to persuade" / here passive, "be persuaded by." The phrase "it came to nothing" is an idiomatic expression meaning that something is ultimately futile and meaningless. "He was killed, his followers dispersed, and nothing came of it", Peterson.

Josephus, in his Antiquities of the Jews, also records the revolt led by Judas the Galilean in response to the census conducted by Quirinius in AD 6. Of course, the revolt was unsuccessful in preventing the census, but it did spur on the Zealots in their opposition to Roman rule.

meta + acc. "after [him]" - after [this, judas the galilean arose in]. As with en, "in", the preposition is temporal; "Later, Judas the Galilean came on the scene during the days of the census."

thV apografhV (h) "of the census" - [the days] of the census. The genitive is adjectival, descriptive, idiomatic / possibly temporal, "the days when the census was held."

apesthsen (afisthmi) aor. act. " led [a band of people in revolt]" - [and] led away [a group of people after him]. The overall sense is "draw followers" = "lead a revolt", given that this verb, when passive, means "to revolt." The adverb opisw, "after", is used as a preposition + gen.

autw/ dat. pro. "-" - [and that one perished, and all were scattered, as many as were persuaded by] him. Dative of direct object after the verb "to persuade" / here passive, "be persuaded by." "He perished, and those who followed him were scattered."

Gamaliel has in mind the defiling of his fellows when he makes the point "stay away from these men", with Codex D adding "without defiling your hands." His argument in v38-39 is likely a commonly used argument at the time. A similar argument is attributed to R. Johanan the Sandalmaker, "Any assembling together that is for the sake of heaven shall in the end be established, but any that is not for the sake of heaven shall not in the end be established."

ta "[in] the [present case]" - [and] the [now things]. The article serves as a nominalizer turning the temporal adverb nun, "now", into a nominal phrase, accusative of respect; "So, with respect / concerning / about the present circumstances, I say to you, keep away from these men."

uJmin dat. pro. "[I advise] you" - [i say] to you [depart from these men and permit them]. Dative of indirect object after the verb "to say." The verb afihmi, "to permit", in this context may mean "leave them alone", "let them alone", REB, or "release them", "let them go", Cassirer. The preposition apo, "from", expresses separation, "away from."

oJti "for" - because. Serving to introduce a causal clause explaining why the Council should "leave these men alone."

ean + subj. "if" - if, as the case may be, [it is from men, then this counsel = plan, or this work, will be destroyed = overturned]. Introducing a 3rd. class conditional clause where the proposed condition has the possibility of coming true. The preposition ex, "from", expresses source / origin.

ei + ind. "[but] if" - [but/and] if, as is the case, [it is from god, then]. Introducing a conditional clause 1st. class where the proposed conditions is assumed to be true.

katalusai (kataluw) aor. inf. "to stop" - [you are not able] to destroy = overthrow [them]. The infinitive is complementary, completing the sense of the verb "to be able."

mhpote + subj. "-" - [and] not = in order that not, lest [you may be found]. Introducing a negated final clause expressing purpose, so modifying aposthte, "depart from", v38, but possibly used here, in its own right, to express conjecture, "Perhaps you will be found", Barrett, possibly even "Do not be found ....", Bruce Gk.

qeomacoi adj. "fighting against God" - god-opposing. Being nominative, this adjective serves as the complement of the subject "you", standing in a double nominative construction and asserting a fact about the subject, "lest you as god-opposing be found" = "lest you be found opposing God"; "You will be running the risk of finding yourselves making war against God", Cassirer.

autw/ dat. pro. "his [speech persuaded]" - [but/and they were persuaded by] him. Dative of direct object after the passive use of the verb "to persuade."

proskalesamenoi (proskalew) aor. mid. part. "called [the apostles] in" - [and] having called [the apostles]. The participle is adverbial, best treated as temporal; "When they had summoned the apostles."

deiranteV (derw) aor. part. "had them flogged" - having beat [them they warned them]. Attendant circumstance participle expressing action accompanying the verb "to warn"; "they beat them and charged them", ESV.

lalein (lalew) pres. inf. "[not] to speak" - [not] to speak. Introducing an object clause / dependent statement of indirect speech expressing what they warned them not to do.

epi + dat. "in [the name]" - upon [the name of jesus, and they released them]. See epi, v28.

This verse presents us with an oxymoron, "to be disgracefully treated for Christ's sake is an honour", Barrett.

oiJ ... oun "the apostles" - the = them therefore. Transitional, indicating a change in subject from the Council to the apostles. We may have expected a oiJ de construction, but here with an inference drawn from previous actions, namely, being released; "And so, the apostles left the Council rejoicing."

men "-" - on the one hand. This forward looking indicator is usually completed with de, "but/and on the other hand." Here it is completed with a correlative te ... kai in v42, "on the one hand the apostles left the Council ......., and on the other hand, they attended the temple and private homes"

apo + gen. "-" - [they were going] from. Expressing separation, "away from."

tou sunedriou (on) gen. "[left] Sanhedrin" - [the face = presence] of the council. The genitive is adjectival, limiting "presence". Culy gives it a technical classification of possessive, but as Semitic idiom, drawn from the LXX (cf., Num.20:6), it is best treated as idiomatic, "the personal presence of individuals together = the face who make up the membership of the Sanhedrin; "The apostles left the Council, full of joy that .....", TEV.

oJti "because" - that. It seems likely that the conjunction here introduces a causal clause explaining why they were rejoicing, ie., providing the grounds for their rejoicing; "because they had been considered worthy", Culy. It could also be treated as introducing an object clause / dependent statement of indirect speech expressing the content of their "rejoicing", even epexegetic, specifying the "rejoicing"; "They left the Sanhedrin rejoicing that they had been reckoned worthy to be ill-treated for the Name", Barclay.

antimasqhnai (antimazw) aor. pas. inf. "of suffering disgrace" - [they were considered worthy] to be dishonoured. Usually classified as complementary, completing the sense of the verb "to consider worthy", but of course, as a cognitive verb, the infinitive may be viewed as introducing an object clause / dependent statement of perception, expressing what is considered as worthy, namely, that they were given the honour of suffering for the Name.

uJper + gen. "for" - on behalf of [the name]. Probably expressing representation, "on behalf of / for the sake of", but possibly advantage, "for the benefit of." "The Name" represents the person and their authority, in this case, of Jesus Christ.

Luke draws out the fact that the opposition of the religious authorities has come to nothing and that the apostles are again free to proclaim the gospel to the inhabitants of Jerusalem - nothing can stand in the way of the gospel as it spreads to the ends of the earth. Even the persecution of Stephen and his Hellenistic associates, recorded in chapter 8, does not hinder the apostolic mission, rather, it serves to propel the gospel beyond Jerusalem into Samaria, leaving the apostles to continue their work in Jerusalem.

te .... kai "-"- and on the other hand, [every day in the temple] and. See men v41.

kat (kata) + acc. "from [house] to [house]" - according to [house]. A distributive use of the preposition.

didaskonteV (didaskw) pres. part. "[they never stopped] teaching" - [they did not cease, stop] teaching [and preaching]. As with "preaching", the participle serves as the complement of the negated verb "to cease." Barrett suggests that the construction is stronger than the use of the imperfect verbs, "were teaching", and "were preaching." It is possible to link "teaching" with going "from house to house", and "preaching" with "the Christ is Jesus / concerning Jesus the Christ."

ton criston (oV) acc. "the good news that Jesus [is the Christ]" - the christ, messiah [jesus]. Taking "Jesus Christ" as a combined nominal phrase (it certainly develops as such), it would serve as the direct object of the participles "teaching" and "preaching". Barrett suggests that the construction is elliptical, giving the sense "they proclaimed the good news that the Christ was Jesus." With this approach we have an assumed direct object, "the gospel / good news", with an accusative complement "Jesus Christ", or "Jesus is (and assumed eimi) the Christ." As such, the complement specifies a fact about the object; "teaching and telling the good news that Jesus was the Messiah", Barclay.

6:1-7

2. The gospel spreads into Palestine, 6:1-12:25

i] The spirit of the gospel

Before relating the martyrdom of Stephen, Luke tells us something of the Hellenist believers and their status in the Jerusalem church. The church is increasing in numbers and there is tension in the community because the Hellenistic members feel that their widows are being overlooked by the Hebraic members in the daily distribution of food to the needy. To sort the problem, the apostles appoint a number of Hellenistic Jews, "full of the Spirit and wisdom", to share in ministry toward those in need. This enables the apostles to focus on their "word" ministry. In v7, Luke notes how the gospel is spreading throughout the wider community, with new converts swelling the ranks of the believing community; even priests are turning to Jesus.

The Way prepares for a violent break with Jerusalem / the temple leading to the emergence of a wider missionary endeavour which will bring the gospel to the Gentile world.

i] Context: See 1:1-11.

ii] Structure: The spirit of the gospel:

iii] Interpretation:

v] Homiletics: Church growth

The choosing of the seven deacons, v1-6: i] Situation, v1. The apostles confront a dispute, prompted by a claim from Hellenist members of the Jerusalem fellowship, that their widows were not getting a fair share of the church's welfare budget.

de "-" but/and. Transitional, indicating a step in the narrative. The use of de with the phrase "in these day" indicates a major transition, Culy, Kellum, ...

en + dat. "in [those days]" - in [these days]. Temporal use of the preposition.

plhqunontwn (plhqunw) gen. pres. part. "when the number [of disciples] was increasing" - [the disciples] multiplying, increasing. The genitive participle, with its genitive subject "disciples", forms a genitive absolute construction, temporal, as NIV; "In those days, as the number of disciples kept growing", Berkeley.

twn Ellhnistwn (hV ou) gen. "the Hellenistic Jews" - [there became a complaint, grumbling] of the hellenists. The genitive is usually treated as adverbial, instrumental, "by those who spoke Greek", Cassirer, or ablative, source / origin; "from the Hellenists." As noted above, this is likely to be a cultural designation, ie., non-Palestinian Jews, primarily Greek speaking. Cadbury argued that Luke is using the word to mean Gentile, but this seems unlikely. "There rose a complaint on the part of the Greek-speaking .... Jews", Berkeley.

proV + acc. "against" - toward. Here expressing opposition, "against".

touV EbraiouV (oV) "Hebraic Jews" - hebrews. As above, a cultural designation, ie., Palestinian Jews, primarily Aramaic/Hebrew speaking.

oJti "because" - that. Either introducing a causal clause, as NIV, or a dependent statement, indirect speech, expressing the content of the complaint; "they alleged that their widows were being passed over", Barclay.

aiJ chrai (a) "[their] widows" - the widows [of them were being neglected]. Nominative subject of the imperfect verb "to be neglected." Haenchen refers to the theory of Rengstorf that widows of the dispersion came to Jerusalem to live-out their final years. The imperfect is probably being used here to establish aspect, here durative, an ongoing neglect.

en "in" - in [the daily support, service]. Local, expressing the sphere of activity, although Culy suggests reference / respect. When it came to the daily distribution of support (financial or material), the Hellenistic widows were being overlooked.

ii] The apostles address the situation, v2-4. The apostles see their main function as administering the worship of the church ("give our attention to prayer") and the preaching and teaching of the Word of God ("ministry of the Word"). They don't want to be sidetracked into a social-welfare role. To this end, the apostles suggest that the congregation choose seven men who are gifted with wisdom, men who are capable and intelligent, able to perform a social-welfare role.

proskalesamenoi (proskaleomai) aor. mid. part. "gathered [all the disciples] together" - [but/and the twelve] having summoned, called together. Attendant circumstance participle expressing action accompanying the verb "said"; summoned ..... and said", but possibly adverbial, temporal, so Kellum.

twn maqhtwn (hV ou) "[all] the disciples" - [the multitude] of disciples [and said]. The genitive is adjectival, partitive / wholative. "The twelve summoned the body of disciples, 'It is not right', they said .....", Barclay.

areston adj. "right" - pleasing / proper, right. Predicate adjective; "desirable", or "fitting", REB, is a bit soft, so "it is not right", Phillips, as NIV.

kataleiyantaV (kataleipw) aor. part. "to neglect" - having neglected, forsaken, left. The function of this participle is not overly clear. It is possibly adverbial, modal, expressing manner, so Culy (qualified), but it seems best to treat it as standing in the place of an infinitive, so introducing a dependent statement of perception expressing what is not pleasing / desirable; "it is far from desirable that we should forsake the preaching of God's message", Cassirer.

tou qeou (oV) gen. "[the ministry of the word] of God" - [the word] of god. The genitive is adjectival, descriptive, idiomatic / source; "the message / revelation that derives from God." Obviously "ministry of" is assumed, possibly "preaching of", Barclay, etc, "teaching of", Berkeley, etc.

diakonein (diakonew) pres. inf. "in order to wait on" - to serve, wait on. The infinitive may be adverbial, final, expressing purpose, as NIV, so Barrett, although, as with the participle kataleiyanta, "having neglected", it more likely serves to introduce a dependent statement of perception expressing what "is not right, desirable", namely, "that we should devote our attention to ministrations at table", Cassirer. As Culy notes, both the participial phrase, together with the infinitival phrase, serves as the subject of the impersonal use of the verb to-be; "for us to neglect (having neglected) the ministry of the word of God, and to wait on tables, is not right / desirable." The pronoun hJmaV, "we = us", serves as the accusative subject of the infinitive, but also of the participle serving as an infinitive. "It wouldn't be right for us to abandon our responsibilities for preaching and teaching the Word of God to help with the care of the poor", Peterson.

trapeqaiV (a) dat. "tables" - tables. Dative of direct object after the dia prefix verb "wait on / serve."

adelfoi (oV) "brothers / brothers and sisters" - [but/and] brothers. Given the context, the term is inclusive, as NIVII. Today, "brothers" refers to a group of men; "my friends", CEV.

episkeyasqe (episkeptomai) aor. imp. "choose" - select, choose (after careful investigation). The choice of seven men has Biblical precedence. At the time, it was also the number of people appointed to local councils. There is probably no real significance in the choice of seven. "You, our brothers, must look around and pick out from our number .....", Phillips.

ex (ek) + gen. "from among [you]" - [men] out of, from [you, seven]. Expressing source / origin, or serving instead of a partitive genitive. The adjective eJpta, "seven", stands in apposition to "men"

marturoumenouV (marturew) pres. mid. / pas. part. "who are known" - being well reported of, testified of. Three adjectival modifiers follow, limiting "men"; they should be men who are well spoken of, who are full of the Spirit and who are full of wisdom. The participle is adjectival, attributive, limiting "men"; "seven men who are of good repute."

pneumatoV kai sofiaV "of the Spirit" - [full] of spirit [and of wisdom]. "Spirit", as in Holy Spirit, or "spirit", as in spiritual? The genitive is adjectival, descriptive, idiomatic / of content, as NIV. As noted above, it is somewhat unclear whether the second and third qualification, "full of the Spirit and wisdom", amount to two qualifications, or a single qualification, "of honest report", AV, "of honourable reputation", Bruce, "respected / attested ...." It is unclear whether we should understand "wisdom" here as a natural attribute such as "sensible", so Barrett, or as a spiritual gift, "a particular manifestation of the Spirit's presence in their lives", so Peterson D.

epi + gen. "over" - [whom we will appoint, put in charge] over [this duty, need]. Here expressing subordination. "We will put them in charge of this duty (to help with the care of the poor)", Barclay.

The ministry exercised by the apostles is one of prayer and preaching / teaching, cf., 5:42, a ministry of teaching from home to home and preaching (gospel proclamation) in the temple.

hJmeiV "we" - [but/and] we. Emphatic by use and position; "we ourselves", TEV.

proskarterhsomen (proskarterew) fut. "will give our attention to" - we will persevere = devote ourselves to. In the sense of giving priority to; "we can spend our time", CEV.

th proseuch/ (h) "prayer" - to prayer. As with diakonia/, "service", dative of direct object after the proV prefix verb "to be devoted to."

tou logou (oV) "[the ministry] of the word" - [and to the service] of the word. The genitive is adjectival, usually classified as verbal, objective, where the genitive "word" receives the action of the verbal noun "ministry", although it may simply be treated as attributive, limiting "ministry"; "a word ministry." "Ministry" again in the sense of a teaching and preaching ministry.

iii] The appointees, v5. The seven have Greek names, indicating that they are all Hellenists. One wasn't even a Jew, but rather a proselyte. Stephen heads the list, and is described as a man "full of faith and of the Holy Spirit." He is a gifted person, the most evident spiritual gift being his strong faith. His appointment recognises this fact.

oJ logoV "this proposal" - the word [was pleasing]. Nominative subject of the verb "to please"; "What they said found favour with all the assembled", Cassirer. What the apostles said obviously aligned with the assembly's understanding of the divine will, and so "they agreed" with it.

enwpion + gen. "-" - before, in the presence of. Spatial. Not simply "all", which may imply the whole of Jerusalem, but rather this particular gathering; "the general body of the congregation", Barclay.

plhrhV "full" - [and they chose stephen, a man], a full man. Used here as an indeclinable nominative standing in apposition to "man".

pistewV (iV ewV) gen. "of faith" - of faith. The genitive is adjectival, limiting "a full man", descriptive, idiomatic / content; "a filled man with faith" = "a man full of faith." "Faith" in the sense of "essential Christian belief and commitment", Fitzmyer, although Haenchen thinks Stephen's faith is the type that moves mountains, ie., miracle-working faith.

pneumatoV aJgiou gen. "of the Holy Spirit" - [and] holy spirit. As above, genitive of content. A title is usually implied, both words coming with or without articles, so "the Holy Spirit". As noted above, "full of" seems to mean in Luke "spiritually gifted", particularly gifted in preaching / teaching the word of God, ie., Luke is using the phrase in the Old Testament sense of "endowed with Spirit-giving force and eloquence", Fitzmyer. None-the-less, as with "full of the Spirit and wisdom", where "wisdom" can be understood as the spiritual endowment identified as necessary for serving the poor, here Luke may be identifying "faith" "as a particular manifestation of the Spirit's presence in his (Stephen's) life", Peterson, D. To avoid confusion, it is worth noting that phrases like "baptized with the Holy Spirit", or "received the Holy Spirit", seem to have a regenerative sense rather than that of spiritual endowment.

Nikolaon (oV) "Nicolas" - [and philip, and prochorus, and nicanor, and timon, and parmenas, and] nicolas [a proselyte and an antiochean]. Only Stephen and Philip get another mention in Acts. It is unclear whether Philip is the apostle Philip - Marshall argues against the possibility. By noting that Nicolas is a proselyte, a convert to Judaism in training to become a full Jew, indicates that the other six are Jewish believers. The important point for Luke is that they are Hellenistic Jews (indicated by their Greek names), Jews of the dispersion, with one even a proselyte - the gospel is on it's way from Jew to Gentile, Jerusalem to the ends of the earth.

iv] The appointment of the seven, v6. The church (the assembly of believers) selects the seven, while the apostles appoint them to their office. The laying on of hands may serve to either express a prayer for blessing, or a commissioning for service. It is very unlikely that this act imparts spiritual power since they were already "full of the Spirit". The ministry function of deacon comes from this passage and its title is derived from the Greek word diakonos, "servant, minister." It is unlikely that a ministry classification is being established here; these men are just being set apart to serve the church community.

enwpion + gen. "to [the apostles]" - [whom they placed] before [the apostles]. Spatial

proseuxamenoi (proseucomai) aor. mid. part. "who prayed" - [and] having prayed. The participle is attendant on the verb epeqhkan, "they laid upon", so "they prayed and laid ...", but it may be treated as adverbial, temporal, "who, after prayer, laid their hands upon them", Moffatt.

epeqhkan (epitiqhmi) aor. "laid [their hands] on" - they placed upon, laid on [the = their hands]. The syntax does not identify the agent, so ether ou}V, "whom" = "crowd = assembled congregation", or "the apostles." As indicated above, the laying on of hands is used as a visible expression of a prayer for blessing; it expresses personal identification. As also noted above, it is very unlikely that it conveys spiritual endowment - "it did not, of course, impart the gift of the Spirit; the seven were already full of the Spirit", Bruce.

autoiV dat. "them" - on them. The epi prefix verb "to lay on, upon" may take an accusative or a dative. Here it takes the accusative "hands", with the dative "them" serving as a local dative of place.

Luke now gives us a brief report on the state of the church, telling us that gospel-communication is progressing, both in Jerusalem and beyond, v7. As a result of the apostolic mission, the number of believers is increasing. This includes converts who are priests - an unlikely source. The phrase "obedient to the faith" may well reflect Romans 1:5, but may also simply mean that they "put their faith in the Lord", CEV. At any rate, many priests have committed their life to Jesus through the preaching of the gospel.

kai .... kai ..... te "So" - and .... and ..... and. Culy notes that this correlative construction introduces a series and so it is possible that the verse serves as the opening to the account of Stephen's death. Peterson D argues that the inclusion is backward looking to v1. It may just be best to treat it as a separate paragraph, as NIV. What we end up with is a list of three elements: the word "was growing"; disciples "were being multiplied"; and priests "were being obedient" - the verbs are imperfect. Kellum suggests that the first two are durative / progressive and the third inceptive / ingressive, "began to be obedient".

tou qeou (oV) gen. "[the word] of God" - [the word] of god [was growing, increasing]. The genitive is best viewed as adjectival, descriptive, idiomatic / source, "which is from God." It is more than likely that this "word / message from God" is the gospel, the announcement of the inauguration / realisation of the kingdom of God / the reign of God in Christ. "Was spreading widely", Barclay.

twn maqhtwn (hV ou) gen. "[the number] of the disciples" - [and the number] of disciples [in jerusalem was being multiplied greatly, very much]. The genitive is adjectival, partitive. "Continued to be [greatly] increased", Barclay (theological passive - God is the agent).

twn iJerewn (uV ewn) "of priests" - [and a great crowds] of priests. The genitive is adjectival, partitive / wholative. Given that there were some 8,000 priests in Palestine at the time, it is not unreasonable for some to become believers. Luke seems to be noting the effectiveness of the gospel in Jerusalem - many people are being converted, even priests.

uJphkouon (uJpakouw) imperf. "became obedient to" - were hearing / responding / obeying. The imperfect my be treated as: iterative, expressing repeated action, "kept joining", Knowling; or voluntative, expressing an attempted action; or possibly inceptive, "began to", Barrett. The word "obedient" can be misleading since the sense is probably "commitment to / acceptance of"; "accepted the faith", TEV, "put their faith in the Lord", CEV - but see below.

th/ pistei (iV ewV) "the faith" - the faith. Dative of direct object after the verb "to obey." Luke may intend "the faith" in an objective sense, "that which Christians believe, .... the Christian religion", Fitzmyer, "Christian belief / doctrine / the creed / NT ethics ...." (= "the content of Christian belief and life", Barrett, so Peterson, D), or more specifically "the gospel", and so "faith in the gospel / Christ", "acceptance of the Christian message (and thus the object of the message, namely, Christ)", Longenecker; they "opened their hearts to the gospel", Haenchen, cf., Acts 13:8, 14:22, 16:5. There is always the possibility that Luke, due to his close association with the apostle Paul, is reflecting Pauline doctrine, so Dunn, Conzelmann. Is this an example of Paul's "obedience of faith", the state of obedience / covenant compliance realised through faith in the faithfulness of Christ, as opposed to obedience that is a fruit of faith, cf., Rom.1:5? So, Luke may be stating that many priests became obedient / covenant compliant "with / by means of" (instrumental dative) "faith = the faithfulness of Christ relied on by the instrument of faith / belief", so Bock, Bruce.

6:8-15

2. The gospel spreads into Palestine, 6:1-12:25

ii] Stephen is arrested

Stephen, one of the seven appointed to administer the distribution of food to those in need, is also an effective evangelist, both in word and sign. His preaching prompts opposition from the synagogue of the Freedmen, but Stephen is well able to handle their verbal assaults. In an attempt to silence him, members of the synagogue organise false witness to progress a change of blasphemy against him, claiming that he speaks against Israel's traditions and the temple. Stephen is forcibly taken and brought before the Sanhedrin where a charge is laid and he is asked to defend himself.

The gospel draws out the tension between law and grace.

i] Context: See 6:1-7.

ii] Structure: Stephen is arrested:

iii] Interpretation:

v] Homiletics: Equity and the gospel

Stephen is arrested, v8-15: i] Stephen, a powerful proclaimer, v8-10.

de "now" - but/and. Transitional, indicating a step in the narrative.

caritoV kai dunamewV gen. "grace and power" - [stephen, full] of grace and power / authority, [was performing wonders and great signs in = among the people]. The genitive is adjectival, descriptive, idiomatic / content, "Stephen, filled full of grace and power." In 6:3 the seven are "full of the Spirit and wisdom", and in v10 we are told that Stephen is imbibed with wisdom and the Spirit, so it is likely that being full of grace and power is much the same; they are the marks of a prophet who represents God in word and sign. "Grace" is used here as a general term describing divine favour which, for Stephen, shows itself in his words and wonders. "Power" refers to the outward manifestations of the Spirit's enabling, ie., signs and portents, so Barrett.

Like the apostles, Stephen is into proclaiming the gospel both in word and sign, and his words inflame members of the synagogue of the Freedmen. The Greek is somewhat unclear, so we may have the synagogue of the Freedmen and another four (distributive genitives), or possibly another two, so Barrett, or we may just have one synagogue made up of Jews of the dispersion from Cyrene etc. (partitive genitives) - the last option seems best. The name "Freedmen" may indicate they are freed slaves, but it is more likely a title relating to liberation, either theological or social.

twn gen. "-" - [certain ones] of the [from the synagogue]. The article serves as a nominalizer, turning the prepositional phrase, "from the synagogue of the Freedmen", into a substantive, the genitive being adjectival, partitive. The preposition ek, "from", expresses source. Stephen's opponents are some members from the synagogue of the Freedmen.

thV legomenhV (legw) gen. pres. mid. part. "as it is called" - being called [the synagogue of the freedmen]. The participle is adjectival, attributive, limiting "synagogue", "which is called the synagogue of the Freedmen." The genitive "of the Freedmen" is adjectival, descriptive, idiomatic / identification, "the synagogue which goes by the name of Freedmen"

kai "-" - and [of the cyrenians and the alexandrians and]. At this point, we have a series of coordinating particles, but this the first, is probably epexegetic, specifying the membership of the synagogue; "the synagogue of Freedmen, comprising Cyrenaeans and Alexandrians, and people from Cilicia and Asia", Cassirer. The identified regions are genitive, adjectival, partitive, "a membership made up of Cyrenaeans ...."

twn gen. "as well as the provinces [of Cilicia]" - of the [from cilicia and asia]. The article serves as a nominalizer turning the prepositional phrase "from Cilicia and Asia" into a substantive, the genitive being adjectival, partitive. It is the repetition of this construction that prompts Barrett to argue for two groups; "There rose up some of those who belonged to the synagogue called the synagogue of the Libertines, both Cyrenians and Alexandrians, and those who came from Cilicia and from Asia." As indicated above, one group is likely, as NIV.

suzhtounteV (suzhtew) pres. part. "who began to argue [with Stephen]" - [rose up] arguing with, debating with [stephen]. Attendant circumstance participle expressing action accompanying the verb "to rise up"; "rose up and disputed with Stephen", ESV, but possibly adverbial, final, expressing purpose; "What they meant to do was to engage in argument", Cassirer. The present tense is often treated as inceptive, "started a dispute with Stephen", Moffatt, as NIV. The sun prefix verb "to argue with" usually takes a dative, as with "Stephen" here.

Jesus promised his disciples that, gifted with wisdom by the Holy Spirit, they would know what to say when confronting the secular world, Lk.12:12, 21:15. Luke sees this fulfilled in Stephen. The Western text draws out the inability of Stephen's opponents to counter him, so providing a reason for their malice; "who could not withstand the wisdom that was in him and the holy Spirit with which he spoke, because they were confused by him with all boldness. Being unable therefore to confront the truth ......", Metzger.

antisthnai (antisthmi) aor. inf. "stand up against" - [and they were not able] to resist, oppose, contradict. Complementary infinitive completing the sense of the verb "to be able."

thn soqia/ (a) dat. "the wisdom [the Spirit gave him]" - the wisdom [and the spirit]. Both "wisdom" and "Spirit" serve as the dative direct object of the anti prefix verb "to oppose." As is said of the seven and Stephen, they are full of wisdom and the Spirit, ie., they exhibit the marks of a prophet - the combination of divine revelation along with signs and wonders. The NIV treats the two nouns as a hendiadys, a single idea expressed by two words joined by kai; "they were quite unable to put up any defence against the inspired wisdom with which he spoke", Barclay.

w|/ dat. pro. "-" - in = by / with which [he was speaking]. The dative is possibly instrumental, expressing the means by which he spoke, but both Culy and Kellum suggest manner is more likely; "with which he was speaking", ESV.

ii] The plot and trial, v11-14. Stephen's opponents put up some of their number to improperly claim that he has blasphemed God. We probably have an example of short-talk here, given that "blasphemous words against Moses" is a rather strange charge. The sense probably is that Stephen has blasphemed God by his statements concerning Israel's religious cult, namely the Law / traditions of Moses and the temple, cf., v13-14.

tote adv. "then" - then. Temporal adverb, sequential time.

legontaV (legw) "to say" - [they suborned = put up, induced, secretly instigated, bribed men] saying. The sense is clear enough, but the syntactical function of the participle is not. The NIV treats it as if an infinitive, introducing an object clause / dependent statement of indirect speech expressing what Stephen's opponents "put up", namely, "men to say ...." - "men" serving as the accusative subject." The ESV treats it as adjectival, attributive, limiting "men"; "men who say."

oJti "-" - that. Introducing an object clause / dependent statement of direct speech expressing what the men say.

lalountoV (lalew) gen. pres. part. "speak" - [we have heard him] speaking [blasphemous words]. Genitive complement of the direct object "him", standing in a double genitive construction and asserting a fact about the genitive direct object of the verb "to say."

eiV + acc. "against" - to, into = against [moses and god]. The preposition expresses movement toward, here an aggressive move toward, ie., opposition; "against".

Using the false witnesses, Stephen's opponents stir up a lynch-mob who seize him and take him before the Sanhedrin.

te "so" - and. Correlative conjunction. Culy suggests that Luke has used te here instead of kai to closely link the events outlined in v11-13; tote .... te ... kai ..... te ...., "then .... and ..... and ..... and ...."

epistanteV aor. part. "-" - [they aroused the people and the elders and the scribes and] having come upon [him they seized him and they brought him into the council]. Attendant circumstance participle expressing action accompanying the verb "to seize"; "they came upon him and seized him", ESV.

Although the Law of Moses viewed false testimony seriously (Ex.20:16, Deut.19:16-18), law of itself, does not curtail sin, it just makes sin more sinful. Luke specifically identifies the false accusation as speaking kata, "against" "this holy place", namely the temple (2Chr.6:20-21), and the Law of Moses. Note that the charge against Stephen is very similar to the one against Paul, cf., 21:28. As already noted, Stephen's sermon in chapter 7 indicates that he obviously did, at least, depreciate the value of both the temple and the law.

legontaV (legw) pres. part. "who testified" - [and they placed = set up false witnesses] saying. The participle, being accusative, is best treated as adjectival, attributive, limiting "false witnesses", so Culy; "who said" None-the-less, as Kellum notes, it does still fulfil its Semitic idiomatic function of introducing direct speech. "They brought in some men to tell lies about him. 'This man', they said, ......", TEV.

lalwn (lalew) pres. part. "[never stops] speaking" - [this man is not stopping] speaking [words]. The participle functions as if a complementary infinitive, completing the sense of the verb "to cease, stop"; "this man never ceases to speak words ....", ESV.

kata + gen. "against" - against [this holy place and the law]. Here expressing opposition, as NIV.

The charge against Stephen is made even more specific. The false witnesses claim that Stephen is out-and-about telling people that Jesus intends to destroy the temple and will "radically alter the customs which Moses handed down", Barclay. Stephen may have spoken of a relocation of the divine presence, the Shekinah Glory, from the temple to God's new-covenant people now gathered with the glorified Christ, a reality evident in the outpouring of the Spirit, but the specific charge of destroying the temple is simply a repetition of the false charge used against Jesus. It is unlikely that Stephen, along with his Hellenist associates, proclaim a law-free gospel, but he may have addressed Christ's fulfilment of the law, identifying its power to expose sin in order to reinforce faith, rather than the notion that it has the power to make holy. Yet, the specific charge of "changing the customs (a euphemism for "laws"??) of Moses" is probably something more than depreciating the Mosaic Law; the slur probably implies that Stephen is disrespecting Mosaic law / tradition, even speaking against it, possibly teaching "the transitory character of the Mosaic ceremonial", Bruce Gk.

gar "for" - for. More reason than cause; explaining the charge in more detail.

legontoV (legw) gen. pres. part. "say" - [we have heard him] saying. The participle serves as the genitive complement of the direct object "him", standing in a double genitive construction and stating a fact about the object "him", the genitive of direct object after the verb "to hear."

oJti "that" - that [this jesus]. Introducing an object clause / dependent statement of indirect speech expressing what they claim to have heard Stephen say.

oJ NazwraioV (oV) "of Nazareth" - the nazarene. Standing in apposition to "this Jesus."

hJmin dat. pro. "to us" - [will destroy this place and will change the customs which moses delivered over] to us. Dative of indirect object.

iii] Stephen's persona, v15. Luke tells us that the members of the Sanhedrin observe that Stephen exhibits an aura. The descriptive term "the face of an angel" is drawn from the OT, eg., the young men in the furnace, Dan.3:92. Probably describing the radiance exhibited in the face of a person who acts / speaks on behalf of the divine, eg., Moses, Ex.34:30, Jesus, Lk.9:29. In medieval art, an aura is usually depicted as a halo.

oiJ kaqezomenoi (kaqezomai) pres. "who were seated" - [and all] the ones sitting [in the council]. Taking panteV, "all", as an adjective, rather than a substantive, "everyone", the participle serves as a substantive, nominative subject of the verb "to see."

atenisanteV (atenizw) aor. part. "looked intently" - having looked intently [into him, saw that the face of him]. Attendant circumstance participle expressing action accompanying the main verb "to see"; "fixed their eyes on him and saw that his face shone like the face of an angel", Moffatt.

wJsei "was like" - [was] as, like [the face of (belonging to) an angel]. The comparative particle is used here as a comparative adverb modifying an assumed verb to-be.

7:1-56

2. The gospel spreads into Palestine, 6:1-12:25

iii] Stephen's speech to the Sanhedrin

With a charge of blasphemy laid against Stephen, the high priest asks him to give an answer. Stephen sets out to relate Israel's story in order to draw out the people's failure, both to hear God's prophets and to offer true worship. Stephen concludes by proclaiming the glorification of Christ, the Son of Man.

The theological basis for the Gentile mission:

i] Context: See 6:1-7.

ii] Background:

iii] Structure: Stephen's speech to the Sanhedrin:

iv] Interpretation:

v] Homiletics: The Great Southern Land

Stephen's speech to the Sanhedrin, v1-56: i] The promise to Abraham, v1-8. Stephen begins his account of Israel's dealings with God by outlining the life of Abraham. He draws out the fact that Abraham was a tent-dweller with no place of his own and yet God related intimately with him. For Stephen, Abraham's homeland is ultimately a heavenly one, an inheritance in Christ, cf., Heb.11:13-16.

The speech presents us with some historical issues on Abraham. Genesis has Abraham leaving Ur with his father Terah and settling in Haran. It is there that the Lord instructs him to go "to the land I will show you." So he leaves Haran and moves to Canaan and it is there that the Lord appears to him. Stephen has God appearing to Abraham in Ur and it is there that he is instructed to go to the promised land. Stephen is probably providing us with little more than a precis of Abraham's early life, possibly from a contemporary Targum, ie., a translation from Hebrew into Aramaic of OT texts with commentary for local synagogue use.

de "then" - but/and. Transitional, indicating a step in the narrative.

ei "-" - [the high priest said] if. Here used to introduce a direct question.

ou{twV exei "are [these charges] true?" - it is thus [these things]? An idiomatic expression favoured by Luke in Acts, which is formed by the present singular verb ecein plus the demonstrative adverb ou{twV; on one occasion with pwV. Paul uses the construction four times. Barrett translates the construction as "Are the facts stated in the accusation true?", "Do you admit the charge."

Abraham's story begins with a theophany, a manifestation of God's presence. Usually referred to as "the glory of Lord", evident, or otherwise, rather than "God of glory / the all-glorious one", as here.

adelfoi (oV) voc. "brothers" - [and he said, men] brothers [and fathers, hear me]. As with "fathers", vocative, standing in apposition to "men".

thV dixhV (a) gen. "[the God] of glory" - [the god] of glory. The genitive is adjectival, attributive, limiting "God". The title is only found one other time in the scriptures, Ps.29:3. "The glorious God", "the God of all majesty", but possibly with the sense "a manifestation of God's glory ....."

tw/ patri (hr roV) dat. "[our] father" - [appeared to] the father [of us, abraham]. Dative of direct object after the passive form of the verb "to see."

onti (eimi) dat. pres. part. "while he was" - being [in mesopotamia]. Although anarthrous, the participle is dative, limiting the dative "Abraham", so adjectival, descriptive, idiomatic / temporal, "when he was still in Mesopotamia", Cassirer.

prin h] + inf. "before" - before [he lived in haran]. This construction, prin h] / prin + inf., introduces a temporal clause, subsequent time.

Genesis 12:1, cf., Heb.11:8.

proV + acc. "-" - [and he said] toward [him]. The preposition is used here instead of a dative of indirect object.

ek + gen. "[leave]" - [depart] from [the land of you and] from [the kindred of you and come into the land]. Expressing source / origin.

h}n a[n + subj. "[I will show you]" - [and come into the land] whatever [i may show you]. This construction introduces an indefinite relative clause, given that "the specific land is not yet indicated", Kellum, "whatever land I show you", Moffatt, although Culy suggests that it is "analogous to a future indicative verb", as NIV.

Building on Genesis 12:5.

tote adv. "so" - then. Temporal adverb.

exelqwn (exercomai) aor. part. "he left" - having departed. Attendant circumstance participle expressing action accompanying the verb "to settle, dwell."

Xaldaiwn (oV) gen. "of the Chaldeans" - [from the land] of the chaldeans [he settled in haran]. The genitive is adjectival, descriptive, idiomatic / identification, "the land known as the Chaldeans."

kakeiqen "-" - and from there. Crasis kai + the adverb of place ekeiqen.

meta to + inf. "after the [death]" - after the [to die the father of him]. This construction, the preposition meta + an articular infinitive, introduces a temporal clause, antecedent time.

metwkisen (metoikizw) aor. "God sent [him]" - he moved, sent = resettled [him into this land into which we now are living]. The subject of this verb is presumably "God", as NIV; "God removed him from there", Barclay.