KJV: And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
YLT: and there appeared to them divided tongues, as it were of fire; it sat also upon each one of them,
Darby: And there appeared to them parted tongues, as of fire, and it sat upon each one of them.
ASV: And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them.
| ὤφθησαν | there appeared |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διαμεριζόμεναι | dividing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural Root: διαμερίζω Sense: to cleave asunder, cut in pieces. |
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| γλῶσσαι | tongues |
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Parse: Noun, Nominative Feminine Plural Root: γλῶσσα Sense: the tongue, a member of the body, an organ of speech. 2 a tongue. |
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| πυρός | of fire |
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Parse: Noun, Genitive Neuter Singular Root: πῦρ Sense: fire. |
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| ἐκάθισεν | sat |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καθίζω Sense: to make to sit down. |
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| ἐφ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἕνα | one |
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Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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| ἕκαστον | each |
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Parse: Adjective, Accusative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Acts 2:3
Present middle (or passive) participle of διαμεριζω diamerizō old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Luke 11:17.). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be “being distributed.” The middle is probably correct and means that “the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present” (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like “Fire had always been, with the Jews, the symbol of the Divine presence (cf. Exodus 3:2; Deuteronomy 5:4). No symbol could be more fitting to express the Spirit‘s purifying energy and refining energy” (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew 3:11). [source]
Singular verb here, though plural ωπτησαν ōpthēsan with tongues A tongue that looked like fire sat upon each one. [source]
See on Luke 22:43. [source]
Note the singular. One of these luminous appearances sat upon each. [source]
Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to the cloven appearance of each tongue. Rev., tongues parting asunder. [source]
Not consisting off fire, but resembliny ( ὡσεὶ )It satNote the singular. One of these luminous appearances sat upon each. [source]
Reverse Greek Commentary Search for Acts 2:3
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
What did Jesus mean by this word-play?I will build my church (οικοδομησω μου την εκκλησιαν oikodomēsō mou tēn ekklēsian). It is the figure of a building and he uses the word εκκλησιαν ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω oikodomēsō in Psalm 89:5; εκκλησια ekklēsia in Psalm 89:6; κατισχυω katischuō in Psalm 89:22; Χριστος Christos in Psalm 89:39, Psalm 89:52; αιδης hāidēs in Psalm 89:49 (εκ χειρος αιδου ek cheiros hāidou). If one is puzzled over the use of “building” with the word εκκλησια ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” (οικοδομειστε οικος πνευματικος oikodomeisthe oikos pneumatikos). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.The gates of Hades Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Westcott and Hort put kainais (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Acts 2:3.; Acts 10:46; Acts 19:6; 1 Corinthians 12:28; 14). [source]
Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Acts 2:38-40, and compare Acts 3:17-19). [source]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Notice that ἐπίοτευσαν , believed, is used here with the simple dative, and not with the preposition εἰς , into (see on John 1:12). The meaning is, therefore, they believed that the Scripture was true. On γραφή , a passage or section of Scripture, see on Mark 12:10. In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are John 17:12; John 20:9. For the Old Testament, as a whole, John always uses the plural αἱ γραφαί . The passage referred to here is probably Psalm 16:10. Compare Acts 2:27, Acts 2:31; Acts 13:35. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Points to the following οτι hoti clause. The Father‘s love for the Son is drawn out (John 3:16) by the voluntary offering of the Son for the sin of the world (Romans 5:8). Hence the greater exaltation (Philemon 2:9). Jesus does for us what any good shepherd does (John 10:11) as he has already said (John 10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews 9:14). That I may take it again Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō He looked beyond his death on the Cross to the resurrection. “The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before” (Bernard). The Father raised Jesus from the dead (Acts 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods). [source]
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
Reference to Numbers 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” In John υπσοω hupsoō always refers to the Cross (John 8:28; John 12:32, John 12:34), though to the Ascension in Acts (Acts 2:33; Acts 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross). [source]
Indefinite temporal clause with οταν hotan and the second aorist active subjunctive of ερχομαι erchomai “whenever the Comforter comes.” Whom I will send unto you from the Father As in John 16:7, but in John 14:16, John 14:26 the Father sends at the request of or in the name of Jesus. Cf. Luke 24:49; Acts 2:33. This is the Procession of the Holy Spirit from the Father and from the Son. Which Grammatical neuter to agree with πνευμα pneuma and should be rendered “who” like ο ho in John 14:26. Proceedeth from the Father “From beside the Father” as in the preceding clause. He Emphatic masculine pronoun, not neuter Future active of μαρτυρεω martureō This is the mission of the Paraclete (John 16:14) as it should be ours. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
Indefinite temporal clause with οταν hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
See on Acts 5:33. In both instances, of anger. A different word is used to express remorse, Acts 2:37. [source]
Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith ( ἐπί ) is rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19. [source]
One who shall bear testimony: not a spectator, a mistake often made on Hebrews 12:1. Compare Acts 2:32. [source]
Verbal adjective from δεχομαι dechomai Acceptabilis. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise “to all those afar off” (Acts 2:39) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter‘s outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all. [source]
Compare “ye yourselves know” (Acts 10:37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (Acts 2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John‘s Gospel). In the Greek ων hōn (which) is attracted into the genitive case to agree with the antecedent παντων pantōn (all), a common enough idiom. [source]
This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only λαβειν labein (second aorist active infinitive of λαμβανω lambanō) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God‘s plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (Acts 2:38), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. [source]
First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Second aorist active indicative, intransitive, of εχιστημι existēmi They stood out of themselves. On the Gentiles also (και επι τα ετνη kai epi ta ethnē). Or, even upon the Gentiles. Was poured out Present perfect passive retained in indirect discourse of εκχεω ekcheō or εκχυνω ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Present perfect passive retained in indirect discourse of εκχεω ekcheō or εκχυνω ekchunō old verb, used metaphorically of the Holy Spirit also in Acts 2:17 (from Joel 2:28.), Acts 2:33. [source]
Accusative of general reference with the first aorist passive infinitive. In the name of Jesus Christ (εν τωι ονοματι Ιησου Χριστου en tōi onomati Iēsou Christou). The essential name in Christian baptism as in Acts 2:38; Acts 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett‘s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” (αυρει διες aurei dies Bengel) were these for the whole group. [source]
The essential name in Christian baptism as in Acts 2:38; Acts 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett‘s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” (αυρει διες aurei dies Bengel) were these for the whole group. [source]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Dative (after ωπτη ōphthē) articular participle (second aorist active of συναναβαινω sunanabainō) with associative instrumental case The very point that Peter used to clinch his argument with such powerful effect (Acts 2:32; Acts 3:15). [source]
The very point that Peter used to clinch his argument with such powerful effect (Acts 2:32; Acts 3:15). [source]
So here, either the dative, the object of υπηρετησας hupēretēsas if γενεαι geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας hupēretēsas (having served) or after εκοιμητη ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη prosetethē). Was added unto (first aorist passive indicative of προστιτημι prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Second aorist active participle of υπεροραω huperoraō or υπερειδω hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
No exceptions anywhere. Repent (μετανοειν metanoein). Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Present active infinitive of μετανοεω metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. Only the baptism of John (μονον το βαπτισμα Ιωανου monon to baptisma Iōanou). It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
Of the Messiah. See under Acts 2:32. This is a definite statement by Peter that David knew that in Psalm 16:1-11 he was describing the resurrection of the Messiah. [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
Imperfect again describing their custom with this man. Beautiful (ωραιαν Hōraian). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War Acts 2:5, Acts 2:3) as composed chiefly of Corinthian brass and very magnificent. [source]
This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (Ant. XV. 11, 3; War Acts 2:5, Acts 2:3) as composed chiefly of Corinthian brass and very magnificent. [source]
Peter repeats to this new crowd the command made in Acts 2:38 which see. God‘s purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. [source]
So instrumental case, or at his right hand (locative case), or even “to his right hand” (dative case) as in Acts 2:33. Prince and Saviour (αρχηγον και σωτηρα archēgon kai sōtēra). See note on Acts 3:15. Clearly “Prince” here. To give Genitive of articular infinitive (second aorist active of διδωμι didōmi) of purpose. [source]
As in Acts 2:32. [source]
Imperfect passive of διαπριω diapriō old verb Here it is rage that cuts into their hearts, not conviction of sin as in Acts 2:37. Only here and Acts 7:54 (after Stephen‘s speech) in the N.T. (cf. Simeon‘s prophecy in Luke 2:35). [source]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
Periphrastic past perfect passive of βαπτιζω baptizō with υπαρχω huparchō (see Acts 8:9 προυπηρχον proupērchon), instead of ησαν ēsan Into the name (εις το ονομα eis to onoma). Better, in the name (See note on Acts 2:38). [source]
Better, in the name (See note on Acts 2:38). [source]
Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Acts 2:4, Acts 2:33) nor in Acts 4:31; Acts 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Acts 6:7 about the deacons and in Acts 13:3 when Barnabas and Saul left Antioch. And in Saul‘s case it was Ananias who laid his hands on him (Acts 9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of “confirmation” appeals to this passage, but inconclusively. [source]
Rev. renders the perfect tense; hath been shed abroad. Lit., poured out. Compare Titus 3:6; Acts 2:33; Acts 10:45. See on Judges 1:11. [source]
Heb., deep sleep. Only here in the New Testament. Lit., pricking or piercing, compunction. Compare the kindred verb κατενύγησαν werepricked, Acts 2:37. Rev. renders stupor, the secondary meaning; properly the stupefaction following a wound or blow. [source]
Rev., in margin, determined. The same verb as in the compound separated in Romans 1:1. Bengel says that it expresses more than “separated,” since one of a number is separated, but only one is defined or declared. Compare Acts 10:42; Acts 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Romans 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Acts 2:36; “God made,” etc. [source]
See note on Luke 8:31 for this old Greek word (α a privative and βυσσος bussos) bottomless like sea (Psalm 106:26), our abyss. In Revelation 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Acts 2:27, Acts 2:31), the other world to which Christ went after death. [source]
The quotation is a combination of Deuteronomy 19:4; Isaiah 29:10; Isaiah 6:9. This phrase is from Isaiah 29:10. Κατανυχις Katanuxis is a late and rare word from κατανυσσω katanussō to prick or stick (Acts 2:37), in lxx, here only in N.T., one example in Pelagia-Legende. The torpor seems the result of too much sensation, dulled by incitement into apathy. [source]
περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη apethanen was buried, εγηγερται etaphē hath been raised, ωπτη egēgertai appeared, Χριστος απετανεν ōphthē). Christ died (υπερ των αμαρτιων ημων Christos apethanen). Historical fact and crucial event. For our sins περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare Genesis 15:9, take for me: Genesis 18:5, I will fetch for you: Exodus 27:20, bring thee, i.e., take and present to thee: Acts 2:33, “Having received of the Father, etc., He hath shed forth.” Thus Paul interprets the received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of this Old-Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in Ephesians 4:11sqq. [source]
If the αναβας anabas is the Ascension of Christ, then the καταβας katabas would be the Descent (Incarnation) to earth and της γης tēs gēs would be the genitive of apposition. What follows in Ephesians 4:10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Acts 2:31). [source]
Peter (Acts 2:36) claimed that God made Christ “Lord.” See also 1 Corinthians 8:6; 1 Corinthians 12:3; Romans 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and “is the basis and the object of worship.” [source]
Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Ephesians 4:30. The operation of the Spirit is set forth under the image of fire in Matthew 3:11; Luke 12:49; Acts 2:3, Acts 2:4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy. [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]
Genitive case by attraction from ο ho (grammatical gender) to the case of πνευματος αγιου pneumatos hagiou We do not have grammatical gender (only natural) in English. Hence here we should say “whom,” even if it does not go smoothly with εχεχεεν execheen (he poured out, second aorist active indicative of εκχεω ekcheō). The reference is to the great Pentecost (Acts 2:33) as foretold by Joel (Joel 2:28). [source]
Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as “partakers of a heavenly calling,” which corresponds with “eternal inheritance” here. Those who obtain this inheritance are designated as “called.” See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9. [source]
Constituted him apostle and high priest. Some render created, referring to Christ's humanity or to his eternal generation. So the Old Latin, creatori suo; but this does not suit the context. Ποιεῖν often in Class. in the sense of institute, as sacrifices, funerals, assemblies, etc., and in the middle voice of adoption as a son. See 1 Samuel 12:6; Mark 3:14; Acts 2:36. [source]
Lit. “from my right hand.” The usual formula is ἐν δεξίᾳ . The genitive indicates moving from the right hand and taking the seat. The meaning is, “be associated with me in my royal dignity.” Comp. Daniel 7:13, Daniel 7:14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22. [source]
Accusative singular articular (agreeing with τεον theon) first aorist active participle of εγειρω egeirō (cf. δι αναστασεως Ιησου di' anastaseōs Iēsou in 1 Peter 1:3).Gave glory to him (δοχαν αυτωι δοντα doxan autōi donta). Second aorist active participle of διδωμι didōmi agreeing also with τεον theon See Peter‘s speech in Acts 3:13 about God glorifying (εδοχασεν edoxasen) Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31.So that your faith and hope might be in God ωστε Hōste with the infinitive Hence here result (so that is) is more probable than design. [source]
Second aorist active participle of διδωμι didōmi agreeing also with τεον theon See Peter‘s speech in Acts 3:13 about God glorifying (εδοχασεν edoxasen) Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31. [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37). [source]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [source]
See on Luke 1:75. The term is applied to Christ in Acts 2:27, Acts 2:35; Hebrews 7:26. To God only here and Revelation 16:5, where the correct reading is ὁ ὅσιος thouholy one, instead of ὁ ἐσόμενος whichshalt be. [source]
Perfect active indicative of λαμβανω lambanō Christ still possesses the power from the Father (Acts 2:33; Psalm 2:7). [source]