04200
 \\Stood by him\\ (\\epest\\). Ingressive second aorist active indicative
 of \\ephistmi\\, intransitive. This very form occurs in
 # Lu 2:9
 of the sudden appearance of the angel of the Lord to the
 shepherds. Page notes that this second aorist of \\ephistmi\\ occurs
 seven times in the Gospel of Luke, eight times in the Acts, and
 nowhere else in the N.T. Note also the same form \\apest\\ (departed
 from, from \\aphistmi\\, stood off from) of the disappearance of the
 angel in verse
 # 10
 \\In the cell\\ (\\en ti oikmati\\). Literally, a dwelling place or
 habitation (from \\oike\\, to dwell, \\oikos\\, house), but here not the
 prison as a whole as in Thucydides, but the room in the prison
 (cell) where Peter was chained to the two guards. Old word, but
 only here in the N.T. \\He smote Peter on the side\\ (\\pataxas tn\\
 \\pleuran tou Petrou\\). More exactly, "smote the side of Peter."
 Strongly enough to wake Peter up who was sound asleep and yet not
 rouse the two guards. It was probably between 3 A.M. and 6 A.M.,
 hours when changes in the guards were made. \\Rise up\\ (\\anasta\\).
 Short form (_Koin_) of \\anastthi\\, second aorist active
 imperative of \\anistmi\\, intransitive. So also
 # Ac 9:11
 (Westcott and Hort text);
 # Eph 5:14
 \\Fell off\\ (\\exepesan\\). Second aorist active with \\a\\ ending like
 first aorist of \\expipt\\, old verb. This miracle was necessary if
 Peter was to escape without rousing the two guards.

04201
 \\Gird thyself\\ (\\zsai\\). Direct middle first aorist (ingressive)
 imperative (Robertson, _Grammar_, pp. 806f.) from \\znnumi\\
 (\\znnu\\). Old verb, but in the N.T. only here and
 # Joh 21:18
 (twice to Peter) where the active voice and the reflexive pronoun
 occur in the first example. The girdle was worn round the \\chitn\\
 or undergarment. \\Bind on\\ (\\hupodsai\\). Indirect middle (by
 yourself or for yourself) first aorist imperative of \\hupode\\, to
 bind under, old verb, only three times in the N.T.
 # Mr 6:9; Ac 12:8; Eph 6:15
 (middle)). \\Sandals\\ (\\sandalia\\). Persian word common from Herodotus
 on, a sole made of wood or leather covering the bottom of the
 foot and bound on with thongs. In the N.T. only here and
 # Mr 6:9
 In the LXX used indiscriminately with \\hupodma\\. \\Cast about thee\\
 (\\peribalou\\). Second aorist middle (indirect) imperative of
 \\periball\\, old and common verb to throw around, especially
 clothing around the body as here. The \\himation\\ (outer garment)
 was put over the \\chitn\\. It was not a hurried flight. \\Follow me\\
 (\\akolouthei moi\\). Present (linear) active imperative, keep on
 following me (associative instrumental case).

04202
 \\Wist not\\ (\\ouk idei\\). Past perfect of \\oida\\ used as imperfect, did
 not know. \\Followed\\ (\\kolouthei\\). Imperfect active, kept on
 following as the angel had directed (verse
 # 8
 That it was true (\\hoti althes estin\\). Indirect assertion and so
 present tense retained. Note "true" (\\althes\\) in the sense of
 reality or actuality. \\Which was done\\ (\\to ginomenon\\). Present
 middle participle, that which was happening. \\Thought he saw a\\
 \\vision\\ (\\edokei horama blepein\\). Imperfect active, kept on
 thinking, puzzled as he was. \\Blepein\\ is the infinitive in
 indirect assertion without the pronoun (he) expressed which could
 be either nominative in apposition with the subject as in
 # Ro 1:22
 or accusative of general reference as in
 # Ac 5:36; 8:9
 (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in
 Joppa
 # 10:10
 which Luke describes as an "ecstasy," but here is objective fact,
 at least Luke thought so and makes that distinction. Peter will
 soon know whether he is still in the cell or not as we find out
 that a dream is only a dream when we wake up.

04203
 \\When they were past\\ (\\dielthontes\\). Second aorist active
 participle of \\dierchomai\\, transitive with \\dia\\ in composition. \\The\\
 \\first and the second ward\\ (\\prtn phulakn kai deuteran\\). It is
 not clear to what this language refers. Some take it to mean
 single soldiers, using \\phulakn\\ in the sense of a guard (one
 before the door, one at the iron gate). But it seems hardly
 likely that the two soldiers with whom Peter had been stationed
 are meant. Probably the "first ward" means the two soldiers of
 the quaternion stationed by the door and the second ward some
 other soldiers, not part of the sixteen, further on in the prison
 by the iron gate. However understood, the difficulties of escape
 are made plain. \\Unto the iron gate that leadeth into the city\\
 (\\epi tn puln tn sidrn tn pherousan eis tn polin\\). Note the
 triple use of the article (the gate the iron one the one leading
 into the city). For this resumptive use of the article see
 Robertson, _Grammar_, pp. 762, 764. This iron gate may have
 opened from a court out into the street and effectually barred
 escape. \\Opened to them\\ (\\noig autois\\). Second aorist passive
 indicative of \\anoig\\, the usual later form though \\noichth\\
 (first aorist passive) occurs also, was opened. \\Of its own\\
 \\accord\\ (\\automat\\). Old compound adjective (\\autos\\, self, obsolete
 \\ma\\, to desire eagerly, feminine form though masculine \\automatos\\
 also used as feminine). In the N.T. only here and
 # Mr 4:28
 It was a strange experience for Peter. The Codex Bezae adds here
 "went down the seven steps" (\\katebsan tous hepta bathmous\\), an
 interesting detail that adds to the picture. \\One street\\ (\\rhumn\\
 \\mian\\). The angel saw Peter through one of the narrow streets and
 then left him. We have no means of knowing precisely the location
 of the prison in the city. On "departed" (\\apest\\)
 See note on "Ac 12:7"

04204
 \\Was come to himself\\ (\\en heauti genomenos\\). Second aorist middle
 participle of \\ginomai\\ with \\en\\ and the locative case, "becoming at
 himself." In
 # Lu 15:17
 we have \\eis heauton elthn\\ (coming to himself, as if he had been
 on a trip away from himself). \\Now I know of a truth\\ (\\nun oida\\
 \\alths\\). There was no further confusion of mind that it was an
 ecstasy as in
 # 10:10
 But he was in peril for the soldiers would soon learn of his
 escape, when the change of guards came at 6 A.M. \\Delivered me\\
 (\\exeilato me\\). Second aorist middle indicative of \\exaire\\. The
 Lord rescued me of himself by his angel. \\Expectation\\
 (\\prosdokias\\). Old word from \\prosdoka\\, to look for. In the N.T.
 only here and
 # Lu 21:26
 James had been put to death and the Jewish people were eagerly
 waiting for the execution of Peter like hungry wolves.

04205
 \\When he had considered\\ (\\sunidn\\). Second aorist active participle
 of \\suneidon\\ (for the defective verb \\sunora\\), to see together, to
 grasp as a whole, old verb, but in the N.T. only here and
 # 14:6
 save the perfect indicative \\sunoida\\
 # 1Co 4:4
 and participle
 # Ac 5:2
 It is the word from which \\suneidsis\\ (conscience) comes
 # Ro 2:15
 Peter's mind worked rapidly and he decided what to do. He took in
 his situation clearly. \\To the house of Mary\\ (\\epi tn oikian ts\\
 \\Marias\\). Another Mary (the others were Mary the mother of Jesus,
 Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the
 mother of James and Joses). She may have been a widow and was
 possessed of some means since her house was large enough to hold
 the large group of disciples there. Barnabas, cousin of John Mark
 her son
 # Col 4:10
 was also a man of property or had been
 # Ac 4:36
 It is probable that the disciples had been in the habit of
 meeting in her house, a fact known to Peter and he was evidently
 fond of John Mark whom he afterwards calls "my son"
 # 1Pe 5:13
 and whom he had met here. The upper room of
 # Ac 1:13
 may have been in Mary's house and Mark may have been the man
 bearing a pitcher of water
 # Lu 22:10
 and the young man who fled in the Garden of Gethsemane
 # Mr 14:51
 There was a gate and portress here as in the house of the
 highpriest
 # Joh 18:16
 Peter knew where to go and even at this early hour hoped to find
 some of the disciples. Mary is one of the many mothers who have
 become famous by reason of their sons, though she was undoubtedly
 a woman of high character herself. \\Were gathered together and\\
 \\were praying\\ (\\san sunthroismenoi kai proseuchomenoi\\). Note
 difference in the tenses, one periphrastic past perfect passive
 (\\sunathroiz\\ old verb, in the N.T. here only and
 # 19:25
 and the uncompounded \\throiz\\ in
 # Lu 24:33
 and the periphrastic imperfect. The praying apparently had been
 going on all night and a large number (many, \\hikanoi\\) of the
 disciples were there. One recalls the time when they had gathered
 to pray
 # 4:31
 after Peter had told the disciples of the threats of the
 Sanhedrin
 # 4:23
 God had rescued Peter then. Would he let him be put to death now
 as James had been?

04206
 \\When he knocked at the door of the gate\\ (\\krousantos autou tn\\
 \\thuran tou pulnos\\). Genitive absolute with aorist active
 participle of \\krou\\, common verb to knock or knock at. So from
 the outside
 # Lu 13:25
 \\Puln\\ here is the gateway or passageway from the door (\\thura\\)
 that leads to the house. In verse
 # 14
 it is still the passageway without the use of \\thura\\ (door, so for
 both door and passageway). \\To answer\\ (\\hupakousai\\). To listen
 under before opening. First aorist active infinitive of \\hupakou\\,
 common verb to obey, to hearken. \\A maid\\ (\\paidisk\\). Portress as
 in
 # Joh 18:17
 A diminutive of \\pais\\, a female slave (so on an ostracon of second
 century A.D., Deissmann, _Light from the Ancient East_, p. 200).
 \\Rhoda\\. A rose. Women can have such beautiful names like Dorcas
 (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or
 Peter could tell Luke her name.

04207
 \\When she knew\\ (\\epignousa\\). Second aorist (ingressive) active
 participle of \\epiginsk\\, to know fully or in addition (\\epi\\), to
 recognize. She knew Peter and his voice from his frequent visits
 there. \\For joy\\ (\\apo ts chars\\). From her joy (ablative case),
 life-like picture of the maid who left Peter standing outside
 with the door to the passageway unopened. Note the aorist tenses
 for quick action (\\ouk noixen\\), \\eisdramousa\\ (from \\eistrech\\,
 defective verb, only here in the N.T.), \\apggeilen\\. \\Stood\\
 (\\hestanai\\). Second perfect active infinitive of \\histmi\\,
 intransitive, in indirect assertion with \\ton Petron\\ (Peter)
 accusative of general reference. The slave girl acted as if she
 were a member of the family (Furneaux), but she left Peter in
 peril.

04208
 \\Thou art mad\\ (\\maini\\). Present middle indicative second person
 singular. Old verb, only in the middle voice. Festus used the
 same word to Paul
 # 26:24
 The maid was undoubtedly excited, but it was a curious rebuff
 from those who had been praying all night for Peter's release. In
 their defence it may be said that Stephen and James had been put
 to death and many others by Saul's persecution. \\She confidently\\
 \\affirmed\\ (\\diischurizeto\\). Imperfect middle of \\diischurizomai\\, an
 old word of vigorous and confident assertion, originally to lean
 upon. Only here in the N.T. The girl stuck to her statement. \\It\\
 \\is his angel\\ (\\Ho aggelos estin autou\\). This was the second
 alternative of the disciples. It was a popular Jewish belief that
 each man had a guardian angel. Luke takes no position about it.
 No scripture teaches it.

04209
 \\Continued knocking\\ (\\epemenen kroun\\). Imperfect active and
 present participle. Now all heard the knocking. \\When they had\\
 \\opened\\ (\\anoixantes\\). First aorist active participle of \\anoig\\ or
 \\-numi\\. The whole group rushed out to the courtyard this time to
 make sure. \\They were amazed\\ (\\exestsan\\). The frequent second
 aorist active (intransitive) indicative of \\existmi\\.

04210
 There were probably loud exclamations of astonishment and joy.
 \\Beckoning with the hand\\ (\\kataseisas ti cheiri\\). First aorist
 active participle of \\katasei\\, old verb to signal or shake down
 with the hand (instrumental case \\cheiri\\). In the N.T. only in
 # Ac 12:17; 13:16; 19:33; 21:40
 The speaker indicates by a downward movement of the hand his
 desire for silence (to hold their peace, \\sigin\\, present active
 infinitive, to keep silent). Peter was anxious for every
 precaution and he wanted their instant attention. \\Declared\\
 (\\digsato\\). First aorist middle of \\digeomai\\, old verb to carry
 through a narrative, give a full story. See also
 # Ac 9:27
 of Barnabas in his defence of Saul. Peter told them the wonderful
 story. \\Unto James and the brethren\\ (\\Iakbi kai tois adelphois\\).
 Dative case after \\apaggeilate\\ (first aorist active imperative).
 Evidently "James and the brethren" were not at this meeting,
 probably meeting elsewhere. There was no place where all the
 thousands of disciples in Jerusalem could meet. This gathering in
 the house of Mary may have been of women only or a meeting of the
 Hellenists. It is plain that this James the Lord's brother, is
 now the leading presbyter or elder in Jerusalem though there were
 a number
 # 11:30; 21:18
 Paul even terms him apostle
 # Gal 1:19
 though certainly not one of the twelve. The twelve apostles
 probably were engaged elsewhere in mission work save James now
 dead
 # Ac 12:2
 and Peter. The leadership of James is here recognized by Peter
 and is due, partly to the absence of the twelve, but mainly to
 his own force of character. He will preside over the Jerusalem
 Conference
 # Ac 15:13
 \\To another place\\ (\\eis heteron topon\\). Probably Luke did not know
 the place and certainly it was prudent for Peter to conceal it
 from Herod Agrippa. Probably Peter left the city. He is back in
 Jerusalem at the Conference a few years later
 # Ac 15:7
 and after the death of Herod Agrippa. Whether Peter went to Rome
 during these years we do not know. He was recognized later as the
 apostle to the circumcision
 # Gal 2:7; 1Pe 1:1
 and apparently was in Rome with John Mark when he wrote the First
 Epistle
 # 1Pe 5:13
 unless it is the real Babylon. But, even if Peter went to Rome
 during this early period, there is no evidence that he founded
 the church there. If he had done so, in the light of
 # 2Co 10:16
 it would be strange that Paul had not mentioned it in writing to
 Rome, for he was anxious not to build on another man's foundation
 # Ro 15:20
 Paul felt sure that he himself had a work to do in Rome.
 Unfortunately Luke has not followed the ministry of Peter after
 this period as he does Paul (appearing again only in chapter
 # Ac 15
 If Peter really left Jerusalem at this time instead of hiding in
 the city, he probably did some mission work as Paul says that he
 did
 # 1Co 9:5

04211
 \\As soon as it was day\\ (\\Genomens hmeras\\). Genitive absolute, day
 having come. \\No small stir\\ (\\tarachos ouk oligos\\). Litotes (\\ouk\\
 \\oligos\\), occurs eight times in the Acts as in
 # 15:2
 and nowhere else in the N.T. \\Tarachos\\ (stir) is an old word from
 \\tarass\\, to agitate. In the N.T only here and
 # 19:23
 Probably all sixteen soldiers were agitated over this remarkable
 escape. They were responsible for the prisoner with their lives
 (cf.
 # Ac 16:27; 27:42
 Furneaux suggests that Manaen, the king's foster-brother and a
 Christian
 # 13:1
 was the "angel" who rescued Peter from the prison. That is not
 the way that Peter looked at it. \\What was become of Peter\\ (\\ti ara\\
 \\ho Petros egeneto\\). An indirect question with the aorist
 indicative retained. \\Ara\\ adds a syllogism (therefore) to the
 problem as in
 # Lu 1:66
 The use of the neuter \\ti\\ (as in
 # Ac 13:25
 is different from \\tis\\, though nominative like \\Petros\\, literally,
 "what then Peter had become," "what had happened to Peter" (in
 one idiom). See the same idiom in
 # Joh 21:21
 (\\houtos de ti\\). \\But this one what\\ (verb \\gensetai\\ not used).

04212
 \\He examined\\ (\\anakrinas\\). First aorist active participle of
 \\anakrin\\, old verb to sift up and down, to question thoroughly,
 in a forensic sense
 # Lu 23:14; Ac 4:9; 12:19; 28:18
 \\That they should be put to death\\ (\\apachthnai\\). First aorist
 passive infinitive (indirect command) of \\apag\\, old verb to lead
 away, especially to execution as in
 # Mt 27:31
 Here it is used absolutely. This was the ordinary Roman routine
 and not a proof of special cruelty on the part of Herod Agrippa.
 \\Tarried\\ (\\dietriben\\). Imperfect active. Herod Agrippa made his
 home in Jerusalem, but he went to Caesarea to the public games in
 honour of Emperor Claudius.

04213
 \\Was highly displeased\\ (\\n thumomachn\\). Periphrastic imperfect
 active of \\thumomache\\, late compound of \\thumos\\ (passionate heat)
 and \\machomai\\, to fight. Only here in the N.T., to fight
 desperately, to have a hot quarrel. Whether it was open war with
 the Phoenicians or just violent hostility we do not know, save
 that Phoenicia belonged to Syria and Herod Agrippa had no
 authority there. The quarrel may have been over commercial
 matters. \\They came with one accord\\ (\\homothumadon parsan\\). The
 representatives of Tyre and Sidon.
 See note on "Ac 1:14"
  for \\homothumadon\\. Tyre was a colony of Sidon and had become one
 of the chief commercial cities of the world by reason of the
 Phoenician ships. \\The king's chamberlain\\ (\\ton epi tou koitnos\\
 \\tou basileos\\). The one over the bedchamber (\\koitnos\\, late word
 from \\koit\\, bed, here only in the N.T.). \\Made their friend\\
 (\\peisantes\\). First aorist active participle of \\peith\\, to
 persuade. Having persuaded (probably with bribes as in
 # Mt 28:14
 \\They asked for peace\\ (\\itounto eirnn\\). Imperfect middle of
 \\aite\\, kept on asking for peace. \\Because their country was fed\\
 (\\dia to trephesthai autn tn choran\\). Causal sentence with \\dia\\
 and the articular infinitive (present passive of \\treph\\, to
 nourish or feed) and the accusative of general reference,
 "because of the being fed as to their country." Tyre and Sidon as
 large commercial cities on the coast received large supplies of
 grain and fruits from Palestine. Herod had cut off the supplies
 and that brought the two cities to action.

04214
 \\Upon a set day\\ (\\takti hmeri\\). Locative case and the verbal
 adjective of \\tass\\, to arrange, appoint, old word, here only in
 the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full
 account of the occasion and the death of Herod Agrippa. It was
 the second day of the festival in honour of the Emperor Claudius,
 possibly his birthday rather than the _Quinquennalia_. The two
 accounts of Luke and Josephus supplement each other with no
 contradiction. Josephus does not mention the name of Blastus.
 \\Arrayed himself in royal apparel\\ (\\endusamenos esthta basilikn\\).
 First aorist middle (indirect) participle of \\endun\\ or \\endu\\,
 common verb to put on. Literally, having put royal apparel on
 himself (a robe of silver tissue, Josephus says). The rays of the
 sun shone on this brilliant apparel and the vast crowd in the
 open amphitheatre became excited as Herod began to speak. \\Made an\\
 \\oration\\ (\\edmgorei\\). Imperfect active of \\dmgore\\, old verb
 from \\dmgoros\\ (haranguer of the people), and that from \\dmos\\
 (people) and \\agoreu\\, to harangue or address the people. Only
 here in the N.T. He kept it up.

04215
 \\Shouted\\ (\\epephnei\\). Imperfect active, kept on shouting, calling
 out to him. Old verb, but only four times in the N.T. and all by
 Luke. The heathen crowd (\\dmos\\) repeated their flattering
 adulation to gain Herod's favour. \\The voice of a god\\ (\\theou\\
 \\phn\\). In the pagan sense of emperor worship, not as the Supreme
 Being. But it was pleasing to Herod Agrippa's vanity.

04216
 \\Smote him\\ (\\epataxen auton\\). Effective aorist active indicative of
 \\patass\\, old verb, used already in verse
 # 7
 of gentle smiting of the angel of the Lord, here of a severe
 stroke of affliction. Like Nebuchadnezzar
 # Da 4:30
 pride went before a fall. He was struck down in the very zenith
 of his glory. \\Because\\ (\\anth' hn\\). \\Anti\\ with the genitive of the
 relative pronoun, "in return for which things." He accepted the
 impious flattery (Hackett) instead of giving God the glory. He
 was a nominal Jew. \\He was eaten of worms\\ (\\genomenos\\
 \\sklkobrtos\\). Ingressive aorist middle participle, "becoming
 worm-eaten." The compound verbal adjective (\\sklx\\, worm, \\brtos\\,
 eaten, from \\bibrsk\\) is a late word (II Macc. 9:9) of the death
 of Antiochus Epiphanes, used also of a tree (Theophrastus), here
 only in the N.T. The word \\sklx\\ was used of intestinal worms and
 Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as
 having swarms of worms which ate her flesh while still alive.
 Josephus (_Ant_. XIX. 8, 2) says that Herod Agrippa lingered for
 five days and says that the rotting of his flesh produced worms,
 an item in harmony with the narrative in Luke. Josephus gives
 further details, one a superstitious sight of an owl sitting on
 one of the ropes of the awning of the theatre while the people
 flattered him, an omen of his death to him. Luke puts it simply
 that God smote him. \\Gave up the ghost\\ (\\exepsuxen\\). Effective
 aorist active of \\ekpsuch\\, to breathe out, late verb, medical
 term in Hippocrates, in the N.T. only in
 # Ac 5:5,10; 12:23
 Herod was carried out of the theatre a dying man and lingered
 only five days.

04217
 \\Grew and multiplied\\ (\\uxanen kai eplthuneto\\). Imperfect active
 and passive. Cf.
 # 6:1
 The reaction from the death of James and the imprisonment of
 Peter.

04218
 \\From Jerusalem\\ (\\ex Ierousalm\\). Probably correct text, though D
 has \\apo\\. Westcott and Hort follow Aleph B in reading \\eis\\ (to)
 Jerusalem, an impossible reading contradicted by
 # 11:29; 13:1
 The ministration (\\diakonian\\) referred to is that in
 # 11:29
 which may have taken place, in point of time, after the death of
 Herod. \\Taking with them\\ (\\sunparalabontes\\). Taking along (\\para\\)
 with (\\sun\\) them, John Mark from Jerusalem
 # 12:12
 to Antioch
 # 13:1
 The aorist participle does not express subsequent action as
 Rackham here argues (Robertson, _Grammar_, pp. 861-863).

04219
 \\In the church that was there\\ (\\kata tn ousan ekklsian\\). Possibly
 distributed throughout the church (note "in the church"
 # 11:26
 Now a strong organization there. Luke here begins the second part
 of Acts with Antioch as the centre of operations, no longer
 Jerusalem. Paul is now the central figure instead of Peter.
 Jerusalem had hesitated too long to carry out the command of
 Jesus to take the gospel to the whole world. That glory will now
 belong to Antioch. \\Prophets and teachers\\ (\\prophtai kai\\
 \\didaskaloi\\). All prophets were teachers, but not all teachers
 were prophets who were for-speakers of God, sometimes
 fore-speakers like Agabus in
 # 11:28
 The double use of \\te\\ here makes three prophets (Barnabas, Symeon,
 Lucius) and two teachers (Manaen and Saul). Barnabas heads the
 list
 # 11:22
 and Saul comes last. Symeon Niger may be the Simon of Cyrene who
 carried the Saviour's cross. Lucius of Cyrene was probably one of
 the original evangelists
 # 11:20
 The name is one of the forms of Luke, but it is certainly not
 Luke the Physician. Manaen shows how the gospel was reaching some
 of the higher classes (home of Herod Antipas). \\Foster-brother\\
 (\\suntrophos\\). Old word for nourished with or brought up with one
 _collactaneus_ (Vulgate). These are clearly the outstanding men
 in the great Greek church in Antioch.

04220
 \\As they ministered to the Lord\\ (\\leitourgountn autn toi kurii\\).
 Genitive absolute of \\leitourge\\, old verb, used of the Attic
 orators who served the state at their own cost \\les\\ or \\laos\\,
 people, and \\ergon\\, work or service). Common in the LXX of the
 priests who served in the tabernacle
 # Ex 28:31,39
 like \\leitourgia\\
 # Lu 1:23
 which see. So in
 # Heb 10:11
 In
 # Ro 15:27
 of aiding others in poverty. Here of worship (prayer,
 exhortation, fasting). The word liturgy grows out of this use.
 \\And fasted\\ (\\kai nsteuontn\\). Genitive absolute also. Christian
 Jews were keeping up the Jewish fast
 # Lu 18:12
 Note fasting also in the choice of elders for the Mission
 Churches
 # Ac 14:23
 Fasting was not obligatory on the Christians, but they were
 facing a great emergency in giving the gospel to the Gentile
 world. \\Separate me\\ (\\aphorisate d moi\\). First aorist active
 imperative of \\aphoriz\\, old verb to mark off boundaries or
 horizon, used by Paul of his call
 # Ro 1:1; Ga 1:15
 The Greek has \\d\\, a shortened form of \\d\\ and like Latin _jam_
 and German _doch_, now therefore. It ought to be preserved in the
 translation. Cf.
 # Lu 2:15; Ac 15:36; 1Co 6:20
 \\Moi\\ is the ethical dative. As in verse
 # 1
 Barnabas is named before Saul. Both had been called to ministry
 long ago, but now this call is to the special campaign among the
 Gentiles. Both had been active and useful in such work.
 \\Whereunto\\ (\\ho\\). Here \\eis\\ has to be repeated from \\eis to ergon\\
 just before, "for which" as Jesus sent the twelve and the seventy
 in pairs, so here. Paul nearly always had one or more companions.

04221
 \\When they had fasted\\ (\\nsteusantes\\). Either finishing the same
 fast in verse
 # 2
 or another one (Hackett), but clearly a voluntary fast. \\Laid\\
 \\their hands upon them\\ (\\epithentes tas cheiras autois\\). Second
 aorist active participle of \\epitithmi\\. Not ordination to the
 ministry, but a solemn consecration to the great missionary task
 to which the Holy Spirit had called them. Whether the whole
 church took part in this ceremony is not clear, though in
 # 15:40
 "the brethren" did commend Paul and Silas. Perhaps some of them
 here acted for the whole church, all of whom approved the
 enterprise. But Paul makes it plain in
 # Php 4:15
 that the church in Antioch did not make financial contribution to
 the campaign, but only goodwill. But that was more than the
 church at Jerusalem would have done as a whole since Peter had
 been arraigned there for his activities in Caesarea
 # Ac 11:1-18
 Clearly Barnabas and Saul had to finance the tour themselves. It
 was Philippi that first gave money to Paul's campaigns. There
 were still heathen enough in Antioch, but the church approved the
 going of Barnabas and Saul, their very best.

04222
 \\So they\\ (\\autoi men oun\\). They themselves indeed therefore. No
 contrast is necessary, though there is a slight one in verses
 # 5,6
 Luke again refers to the Holy Spirit as the source of their
 authority for this campaign rather than the church at Antioch.
 \\Sent forth\\ (\\ekpemphthentes\\). Old verb from \\ekpemp\\ and first
 aorist passive participle, but in the N.T. only here and
 # Ac 17:10
 \\Sailed\\ (\\apepleusan\\). Effective aorist active indicative of
 \\apople\\, old verb to sail away, depart from. In the N.T. only
 here and
 # 14:26; 20:15; 27:1
 Barnabas was from Cyprus where there were many Jews.

04223
 \\Proclaimed\\ (\\katggellon\\). Imperfect active of \\kataggell\\,
 inchoative, began to proclaim. This was Paul's rule of procedure,
 "to the Jew first"
 # Ro 1:16; Ac 13:46; 17:2; 18:4,19; 19:8
 \\They had also\\ (\\eichon de kai\\). Imperfect active, descriptive. \\As\\
 \\their attendant\\ (\\hupretn\\). Literally, "under-rower" (\\hupo,\\
 \\rets\\) in the trireme. Probably here minister (\\chazzan\\) or
 assistant in the synagogue as in
 # Lu 4:20
 Cf.
 # Mt 5:25
 It is not clear what John Mark did, though he was evidently
 selected by Barnabas as his cousin. He may have helped in the
 baptizing. There were probably others also in the company (verse
 # 13
 The "also" may mean that Mark did some preaching. Barnabas was
 probably the leader in the work in these Jewish synagogues.

04224
 \\Unto Paphos\\ (\\achri Paphou\\). The new Paphos at the other end of
 the island, reached by a fine Roman road, some eight miles north
 of the old Paphos famous for the worship of Venus. \\A certain\\
 \\sorcerer, a false prophet, a Jew\\ (\\andra tina magon\\
 \\pseudoprophtn Ioudaion\\). Literally, "a certain man" (\\andra\\
 \\tina\\) with various descriptive epithets. The word \\magon\\ does not
 necessarily mean "sorcerer," but only a \\magus\\
 # Mt 2:1,7,10
 which see). The bad sense occurs in
 # Ac 8:9,11
 (Simon Magus) and is made plain here by "false prophet." In verse
 # 8
 here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or
 Magian)," probably his professional title, as Luke interprets the
 Arabic or Aramaic word Elymas. These Jewish mountebanks were
 numerous and had great influence with the uneducated. In
 # Ac 19:13
 the seven sons of Sceva, Jewish exorcists, tried to imitate Paul.
 If one is surprised that a man like Sergius Paulus should fall
 under the influence of this fraud, he should recall what Juvenal
 says of the Emperor Tiberius "sitting on the rock of Capri with
 his flock of Chaldaeans around him."

04225
 \\With the proconsul Sergius Paulus\\ (\\sun ti anthupati Sergii\\
 \\Pauli\\). Luke used to be sharply criticized for applying this
 term to Sergius Paulus on the ground that Cyprus was a province
 under the appointment of the emperor with the title of propraetor
 and not under the control of the senate with the title of
 proconsul. That was true B.C. 30, but five years later it was
 changed to proconsul by Augustus and put under the control of the
 Senate. Two inscriptions have been found with the date A.D. 51
 and 52 with the names of proconsuls of Cyprus and one is in the
 Cesnola Collection, an inscription found at Soli with the name of
 Paulus as Proconsul, undoubtedly this very man, though no date
 occurs. \\A man of understanding\\ (\\andri suneti\\). All the more
 amazing that he should be a victim of Barjesus. He had given up
 idolatry at any rate and was eager to hear Barnabas and Saul.

04226
 \\Withstood them\\ (\\anthistato autois\\). Imperfect middle of
 \\anthistmi\\, to stand against (face to face). Dative case
 (\\autois\\). He persisted in his opposition and was unwilling to
 lose his great prize. There may have been a public discussion
 between Elymas and Saul. \\To turn aside\\ (\\diastrepsai\\). First
 aorist active infinitive of \\diastreph\\, old verb to turn or twist
 in two, to distort, to pervert (cf.
 # Mt 17:17; Lu 23:2

04227
 \\But Saul, who is also called Paul\\ (\\Saulos de, ho kai Paulos\\). By
 this remarkably brief phrase Luke presents this epoch in the life
 of Saul Paul. The "also" (\\kai\\) does not mean that the name Paul
 was given now for the first time, rather than he had always had
 it. As a Jew and a Roman citizen, he undoubtedly had both names
 all the time (cf. John Mark, Symeon Niger, Barsabbas Justus).
 Jerome held that the name of Sergius Paulus was adopted by Saul
 because of his conversion at this time, but this is a wholly
 unlikely explanation, "an element of vulgarity impossible to St.
 Paul " (Farrar). Augustine thought that the meaning of the Latin
 _paulus_ (little) would incline Saul to adopt, "but as a proper
 name the word rather suggested the glories of the Aemilian
 family, and even to us recalls the name of another Paulus, who
 was 'lavish of his noble life'" (Page). Among the Jews the name
 Saul was naturally used up to this point, but from now on Luke
 employs Paul save when there is a reference to his previous life
 # Ac 22:7; 26:14
 His real career is work among the Gentiles and Paul is the name
 used by them. There is a striking similarity in sound between the
 Hebrew Saul and the Roman Paul. Paul was proud of his tribe of
 Benjamin and so of King Saul
 # Php 3:5
 \\Filled with the Holy Spirit\\ (\\plstheis pneumatos hagiou\\). First
 aorist (ingressive) passive participle of \\pimplmi\\ with the
 genitive case. A special influx of power to meet this emergency.
 Here was a cultured heathen, typical of the best in Roman life,
 who called forth all the powers of Paul plus the special help of
 the Holy Spirit to expose the wickedness of Elymas Barjesus. If
 one wonders why the Holy Spirit filled Paul for this emergency
 rather than Barnabas, when Barnabas was named first in
 # 13:2
 he can recall the sovereignty of the Holy Spirit in his choice of
 agents
 # 1Co 12:4-11
 and also the special call of Paul by Christ
 # Ac 9:15; 26:17
 \\Fastened his eyes\\ (\\atenisas\\). As already in
 # Lu 4:20; 22:56; Ac 3:4,12; 6:15; 10:4

04228
 \\Of all guile\\ (\\pantos dolou\\). From \\del\\, to catch with bait, old
 word, already seen in
 # Mt 26:4; Mr 7:22; 14:1
 Paul denounces Elymas as a trickster. \\All villainy\\ (\\pss\\
 \\rhidiourgias\\). Late compound from \\rhidiourgos\\ (\\rhidios\\, easy,
 facile, \\ergon\\, deed, one who does a thing adroitly and with
 ease). So levity in Xenophon and unscrupulousness in Polybius,
 Plutarch, and the papyri. Only here in the N.T., though the
 kindred word \\rhidiourgma\\ occurs in
 # Ac 18:14
 With deadly accuracy Paul pictured this slick rascal. \\Thou son of\\
 \\the devil\\ (\\huie diabolou\\). Damning phrase like that used by Jesus
 of the Pharisees in
 # Joh 8:44
 a slanderer like the \\diabolos\\. This use of son (\\huios\\) for
 characteristic occurs in
 # Ac 3:25; 4:36
 a common Hebrew idiom, and may be used purposely by Paul in
 contrast with the name Barjesus (son of Jesus) that Elymas bore
 # 13:6
 \\Enemy of all righteousness\\ (\\echthre pss dikaiosuns\\). Personal
 enemy to all justice, sums up all the rest. Note triple use of
 "all" (\\pantos, pss, pss\\), total depravity in every sense.
 \\Wilt thou not cease?\\ (\\ou pausi\\). An impatient rhetorical
 question, almost volitive in force (Robertson, _Grammar_, p.
 874). Note \\ou\\, not \\m\\, \\To pervert\\ (\\diastrephn\\). Present
 active participle describing the actual work of Elymas as a
 perverter or distorter (see verse
 # 8
 More exactly, Wilt thou not cease perverting? \\The right ways of\\
 \\the Lord\\ (\\tas hodous tou kuriou tas eutheias\\). The ways of the
 Lord the straight ones as opposed to the crooked ways of men
 # Isa 40:4; 42:16; Lu 3:5
 The task of John the Baptist as of all prophets and preachers is
 to make crooked paths straight and to get men to walk in them.
 This false prophet was making even the Lord's straight ways
 crooked. Elymas has many successors.

04229
 \\Upon thee\\ (\\epi se\\). The use of \\epi\\ with the accusative is rich
 and varied, the precise shade of meaning depending on the
 content. The "hand of the Lord" might be kindly
 # Ac 11:21
 or hostile
 # Heb 10:31
 but when God's hand touches one's life
 # Job 19:21
 it may be in judgment as here with Elymas. He has not humbled
 himself under the mighty hand of God
 # 1Pe 5:6
 \\Not seeing\\ (\\m blepn\\). Repeating with negative participle the
 negative idea in "blind" (\\tuphlos\\). "It was a judicial
 infliction; blindness for blindness, darkness without for wilful
 darkness within" (Furneaux). He was an example of the blind
 leading the blind that was to cease and Sergius Paulus was to be
 led into the light. The blindness was to be "for a season" (\\achri\\
 \\kairou\\,
 # Lu 4:13
 if it should please God to restore his sight. Paul apparently
 recalls his own blindness as he entered Damascus. \\A mist\\
 (\\achlus\\). Especially a dimness of the eyes, old poetic word and
 late prose, in LXX, only here in N.T. Galen uses it of the
 opacity of the eye caused by a wound. \\He went about seeking some\\
 \\one to lead him by the hand\\ (\\periagn eztei cheiraggous\\). A
 rather free rendering. Literally, "going about (\\periagn\\, present
 active participle of \\periag\\) he was seeking (\\eztei\\, imperfect
 active of \\zte\\) guides (\\cheiraggous\\, from \\cheir\\, hand, and
 \\aggos\\, guide, from \\ag\\, one who leads by the hand)." The very
 verb \\cheiragge\\, to lead by the hand, Luke uses of Paul in
 # 9:8
 as he entered Damascus.

04230
 \\Believed\\ (\\episteusen\\). Ingressive aorist active indicative. Renan
 considers it impossible that a Roman proconsul could be converted
 by a miracle. But it was the teaching about the Lord (\\tou kuriou\\,
 objective genitive) by which he was astonished (\\ekplssomenos\\,
 present passive participle of \\ekplss\\,
 See note on "Mt 7:28"
 ) or struck out as well as by the miracle. The blindness came
 "immediately" (\\paraehrma\\) upon the judgment pronounced by Paul.
 It is possible that Sergius Paulus was converted to Christ
 without openly identifying himself with the Christians as his
 baptism is not mentioned as in the case of Cornelius. But, even
 if he was baptized, he need not have been deposed from his
 proconsulship as Furneaux and Rackham argue because his office
 called for "official patronage of idolatrous worship." But that
 could have been merely perfunctory as it probably was already. He
 had been a disciple of the Jewish magician, Elymas Barjesus,
 without losing his position. Imperial persecution against
 Christianity had not yet begun. Furneaux even suggests that the
 conversion of a proconsul to Christianity at this stage would
 have called for mention by the Roman and Greek historians. There
 is the name Sergia Paullina in a Christian cemetery in Rome which
 shows that one of his family was a Christian later. One will
 believe what he wills about Sergius Paulus, but I do not see that
 Luke leaves him in the category of Simon Magus who "believed"
 # 8:13
 for revenue only.

04231
 \\Paul and his company\\ (\\hoi peri Paulon\\). Neat Greek idiom as in
 Plato, Cratylus 440 C \\hoi peri Herakleiton\\. On this idiom see
 Gildersleeve, _Syntax_, p. 264. It means a man and his followers,
 "those around Paul." Now Paul ranks first always in Acts save in
 # 14:2; 15:12,25
 for special reasons. Heretofore Saul (Paul) held a secondary
 position
 # 9:27; 11:30; 13:1
 "In nothing is the greatness of Barnabas more manifest than in
 his recognition of the superiority of Paul and acceptance of a
 secondary position for himself" (Furneaux). \\Set sail\\
 (\\anachthentes\\). First aorist passive participle of \\anag\\.
 Thirteen times in the Acts and
 # Lu 8:22
 which see. They sailed up to sea and came down (\\katag,\\
 \\katabain\\) to land. So it looks. \\Departed from them\\ (\\apochrsas\\
 \\ap' autn\\). First aorist active participle of \\apochre\\, old verb
 to withdraw, go away from. In the N.T. only here and
 # Mt 7:23; Lu 9:39
 He is called John there as in verse
 # 5
 and Mark in
 # 15:39
 though John Mark in
 # 12:12,25
 This may be accidental or on purpose (Deissmann, _Bible Studies_,
 p. 317). Luke is silent on John's reasons for leaving Paul and
 Barnabas. He was the cousin of Barnabas and may not have relished
 the change in leadership. There may have been change in plans
 also now that Paul is in command. Barnabas had chosen Cyprus and
 Paul has led them to Perga in Pamphylia and means to go on into
 the highlands to Antioch in Pisidia. There were perils of many
 sorts around them and ahead
 # 2Co 11:26
 perils to which John Mark was unwilling to be exposed. Paul will
 specifically charge him at Antioch with desertion of his post
 # Ac 15:39
 It is possible, as Ramsay suggests, that the mosquitoes at Perga
 gave John malaria. If so, they bit Paul and Barnabas also. He may
 not have liked Paul's aggressive attitude towards the heathen. At
 any rate he went home to Jerusalem instead of to Antioch, _zu
 seiner Mutter_ (Holtzmann). It was a serious breach in the work,
 but Paul and Barnabas stuck to the work.

04232
 \\Passing through\\ (\\dielthontes\\). It is not clear why Paul and
 Barnabas left Perga so soon nor why they went to Antioch in
 Pisidia. Ramsay suggests malaria that spurred them on to the
 hills after the desertion of John Mark. They preached at Perga on
 the return
 # 14:25
 and apparently hurried away now. Farrar thinks that the hot
 weather had driven the population to the hills. At any rate it is
 not difficult to imagine the perils of this climb over the rough
 mountain way from Perga to Pisidian Antioch to which Paul
 apparently refers in
 # 2Co 11:26
 \\Sat down\\ (\\ekathisan\\). Ingressive aorist active indicative, took
 their seats as visiting Jews, possibly in the seats of the rabbis
 (J. Lightfoot). Whether they expected to be called on or not,
 they were given the opportunity as prominent visitors. The
 Pisidian Antioch was really in Phrygia, but towards Pisidia to
 distinguish it from Antioch on the Maeander (Ramsay, _Church in
 the Roman Empire_, p. 25). It was a colony like Philippi and so a
 free city. If Paul is referring to South Galatia and not North
 Galatia in
 # Ga 4:13
 when he says that his preaching in Galatia at first was due to
 illness, then it was probably here at Pisidian Antioch. What it
 was we have no means of knowing, though it was a temptation in
 his flesh to them so severe that they were willing to pluck out
 their eyes for him
 # Ga 4:14
 Opthalmia, malaria, epilepsy have all been suggested as this
 stake in the flesh
 # 2Co 12:7
 But Paul was able to preach with power whatever his actual
 physical condition was.

04233
 \\After the reading of the law and the prophets\\ (\\meta tn anagnsin\\
 \\tou nomou kai tn prophtn\\). The law was first read in the
 synagogues till B.C. 163 when Antiochus Epiphones prohibited it.
 Then the reading of the prophets was substituted for it. The
 Maccabees restored both. There was a reading from the law and one
 from the prophets in Hebrew which was interpreted into the
 Aramaic or the Greek _Koin_ for the people. The reading was
 followed by the sermon as when Jesus was invited to read and to
 preach in Nazareth
 # Lu 4:16
 For the service in the synagogue see Schuerer, _History of the
 Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of
 the rulers of the synagogue (\\archisunaggoi\\) to select the
 readers and the speakers for the service
 # Mr 5:22,35-38; Lu 8:49; 13:14; Ac 13:15; 18:8,17
 Any rabbi or distinguished stranger could be called on to speak.
 \\If ye have any word of exhortation for the people\\ (\\ei tis estin\\
 \\en humin logos paraklses pros ton laon\\). Literally, if there is
 among you any word of exhortation for the people. It is a
 condition of the first class and assumed to be true, a polite
 invitation. On "exhortation" (\\paraklsis\\) see
 # 9:31
 It may be a technical phrase used in the synagogue
 # Heb 13:22; 1Ti 4:13

04234
 \\Paul stood up\\ (\\anastas Paulos\\). The Jewish custom was to sit
 while speaking
 # Lu 4:20
 but the Greek and Roman was to stand
 # Ac 17:22
 It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141)
 suggests that here Paul stepped upon the platform and then took
 his seat as he began to speak or he may have followed the Greek
 and Roman custom. Paul is the leader now and the more gifted
 speaker
 # Ac 14:12
 so that he responds to the courteous invitation of the rulers.
 \\Beckoning\\ (\\kataseisas\\). First aorist active participle of
 \\katasei\\, old verb to shake down, a dramatic gesture for quiet
 and order like Peter in
 # 12:17
 and Paul on the steps of the tower of Antonia
 # 21:40
 \\And ye that fear God\\ (\\kai hoi phoboumenoi ton theon\\). Evidently
 large numbers of these Gentiles like Cornelius in Caesarea were
 present. They offered Paul a great opportunity for reaching the
 purely pagan Gentiles. This (verses
 # 16-41
 is the first full report of a sermon of Paul's that Luke has
 preserved for us. He is now a practised preacher of the gospel
 that he began proclaiming at Damascus, that Jesus of Nazareth is
 the Messiah of promise and the Saviour of the whole world both
 Jew and Gentile if they will only believe on him and be saved. It
 is possible that Paul here based his sermon on the passages of
 the law and the prophets that had just been read. He uses two
 words from the LXX, one in verse
 # 19
 from
 # De 1:31
 \\etrophophorsen\\ (as a nursing-father bare he them), the reading
 of many old MSS. and the one preferred by the American Committee,
 the other in verse
 # 17
 from
 # Isa 1:2
 \\hupssen\\ (exalted). At any rate it is clear that Paul spoke in
 Greek so that all could understand his sermon. He may have
 written out notes of this sermon afterwards for Luke. The
 keynotes of Paul's theology as found in his Epistles appear in
 this sermon. It is interesting to observe the steady growth of
 Paul's Christology as he faced the great problems of his day.
 Here we see Paul's gospel for the Jews and the God-fearers
 (Gentiles friendly to the Jews).

04235
 \\Chose\\ (\\exelexato\\). First aorist middle (indirect), selected for
 himself. Israel was the chosen people. \\Exalted\\ (\\hupssen\\). From
 \\hupso\\, late verb from \\hupsos\\ so often used of Christ. \\When they\\
 \\sojourned\\ (\\en ti paroikii\\). In the sojourn. Late word from
 \\paroikos\\ (sojourner, dweller,
 # Ac 7:6
 common in LXX. In N.T. only here and
 # 1Pe 1:17
 \\With a high arm\\ (\\meta brachionos hupslou\\). Vivid picture from
 the LXX
 # Ex 6:1,6; De 5:15; Ps 136:12

04236
 \\Suffered he their manners\\ (\\etropophorsen\\). First aorist active
 indicative of \\tropophore\\, late word from \\tropos\\, manner, and
 \\pher\\, reading of Aleph B D and accepted by Westcott and Hort.
 But A C Sahidic Bohairic read \\etrophophorsen\\ from \\trophophore\\
 (\\trophos\\, a nurse, and \\pher\\,) late word (II Macc. 7:27),
 probably correct word here and
 # De 1:31

04237
 \\When he had destroyed\\ (\\katheln\\). Second aorist active participle
 of \\kathaire\\, to tear down, old verb. \\He gave them for an\\
 \\inheritance\\ (\\kateklronomsen\\). First aorist active indicative of
 the double compound verb \\kata-klro-nome\\, late verb in LXX
 # Nu 34:18; De 3:28; Jos 14:1
 and only here in the N.T., to distribute by lot, to distribute as
 an inheritance. This is the correct reading and not
 \\kateklrodotsen\\ from \\kataklrodote\\ of the Textus Receptus.
 These two verbs were confused in the MSS. of the LXX as well as
 here. \\For about four hundred and fifty years\\ (\\hs etesin\\
 \\tetrakosiois kai pentkonta\\). Associative instrumental case with
 an expression of time as in
 # 8:11; Lu 8:29
 (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg
 Sah Boh) place these figures before "after these things" and so
 in verse
 # 19
 This is the true reading and is in agreement with the notation in
 # 1Ki 6:1
 The difficulty found in the Textus Receptus (King James Version)
 thus disappears with the true text. The four hundred and fifty
 years runs therefore from the birth of Isaac to the actual
 conquest of Canaan and does not cover the period of the Judges.
 See note on "Ac 7:6"

04238
 \\And after these things\\ (\\kai meta tauta\\). That is, the time of the
 Judges then began. Cf.
 # Jud 2:16
 \\Until Samuel the prophet\\ (\\hes Samoul prophtou\\). The _terminus
 ad quem_. He was the last of the judges and the first of the
 prophets who selected the first king (Saul) under God's guidance.
 Note the absence of the Greek article with \\prophtou\\.

04239
 \\They asked\\ (\\itsanto\\). First aorist indirect middle indicative,
 they asked for themselves. They were tired of a theocracy. Cf.
 # 1Sa 8:5; 10:1
 Paul mentions with pride that Benjamin was the tribe of Saul (his
 name also), but he does not allude to Saul's sin (Furneaux). \\For\\
 \\the space of forty years\\ (\\et tesserakonta\\). Accusative of extent
 of time. Not in the O.T., but in Josephus, _Ant_. VI. 14, 9.

04240
 \\When he had removed him\\ (\\metastsas auton\\). First aorist active
 participle of \\methistmi\\, old verb to transfer, to transpose
 (note force of \\meta\\). This verb occurs in
 # Lu 16:4
 by the unjust steward about his removal from office. Cf.
 # 1Sa 15:16
 \\To be\\ (\\eis\\). As or for, Greek idiom like the Hebrew _le_, common
 in the LXX. \\A man after my heart\\ (\\andra kata tn kardian mou\\).
 The words quoted by Paul as a direct saying of God are a
 combination of
 # Ps 89:20, 21; 1Sa 13:14
 (the word of the Lord to Samuel about David). Knowling thinks
 that this free and rather loose quotation of the substance argues
 for the genuineness of the report of Paul's sermon. Hackett
 observes that the commendation of David is not absolute, but, as
 compared with the disobedient Saul, he was a man who did God's
 will in spite of the gross sin of which he repented
 # Ps 51
 Note "wills" (\\thelmata\\), plural, of God.

04241
 \\Of this man's seed\\ (\\toutou apo tou spermatos\\). Emphatic position
 of \\toutou\\. Of this one from the (his) seed. \\According to promise\\
 (\\kat' epaggelian\\). This phrase in
 # Ga 3:29; 2Ti 1:1
 See the promise in
 # 2Sa 7:2; Ps 132:11; Isa 11:1,10; Jer 23:5; Zec 3:8
 In
 # Zec 3:8
 the verb \\ag\\ is used of the sending of the Messiah as here. \\A\\
 \\Saviour Jesus\\ (\\Stra Isoun\\). Jesus is in apposition with
 Saviour (accusative case) and comes at the end of the sentence in
 contrast with "this man" (David) at the beginning. Paul goes no
 further than David because he suggests to him Jesus, descendant
 in the flesh from David. By "Israel" here Paul means the Jewish
 people, though he will later enlarge this promise to include the
 spiritual Israel both Gentile and Jew
 # Ro 9:6

04242
 \\When John had first preached\\ (\\prokruxantos Ianou\\). Literally,
 John heralding beforehand, as a herald before the king
 # Lu 3:3
 Genitive absolute of first aorist active participle of
 \\prokruss\\, old verb to herald beforehand, here alone in the
 N.T., though Textus Receptus has it also in
 # Ac 3:20
 \\Before his coming\\ (\\pro prospou ts eisodou autou\\). Literally,
 before the face of his entering in (here act of entrance as
 # 1Th 1:9
 not the gate as in
 # Heb 10:19
 See
 # Mal 3:1
 quoted in
 # Mt 11:10
 # Lu 7:27
 for this Hebrew phrase and also
 # Lu 1:76
 \\The baptism of repentance\\ (\\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
 # Mr 1:4; Lu 3:3
 It is clear therefore that Paul understood John's ministry and
 message as did Peter
 # Ac 2:38; 10:37

04243
 \\As John was fulfilling his course\\ (\\hs eplrou Ians ton\\
 \\dromon\\). Imperfect active of \\plro\\, describing his vivid
 ministry without defining the precise period when John asked the
 question. Paul uses this word \\dromos\\ (course) of his own race
 # Ac 20:24; 2Ti 4:7
 \\What suppose ye that I am?\\ (\\Ti eme huponoeite einai?\\) Note \\ti\\
 (neuter), not \\tina\\ (masculine), \\what\\ not \\who\\, character, not
 identity. It is indirect discourse (the infinitive \\einai\\ and the
 accusative of general reference). \\Huponoe\\ (\\hupo, noe\\) is to
 think secretly, to suspect, to conjecture. \\I am not he\\ (\\ouk eimi\\
 \\eg\\). These precise words are not given in the Gospels, but the
 idea is the same as the disclaimers by the Baptist in
 # Joh 1:19-27
 (cf. also
 # Mt 3:11; Mr 1:7; Lu 3:16
 Paul had a true grasp of the message of the Baptist. He uses the
 very form \\lsai\\ (first aorist active infinitive of \\lu\\) found in
 # Mr 1:7; Lu 3:16
 and the word for shoes (\\hupodma\\, singular) in all three. His
 quotation is remarkably true to the words in the Synoptic
 Gospels. How did Paul get hold of the words of the Baptist so
 clearly?

04244
 \\To us\\ (\\hmin\\). Both Jews and Gentiles, both classes in Paul's
 audience, dative of advantage. \\Is sent forth\\ (\\exapestal\\). Second
 aorist passive indicative of the double compound verb
 \\exapostell\\, common verb to send out (\\ex\\) and forth (\\apo\\). It
 is a climacteric or culminative aorist tense. It has come to us
 in one day, this glorious promise. \\The word of this salvation\\ (\\ho\\
 \\logos ts strias tauts\\). The message of Jesus as Saviour
 (verse
 # 23
 long ago promised and now come to us as Saviour.

04245
 \\Because they knew him not\\ (\\touton agnosantes\\). First aorist
 active participle (causal) of \\agnoe\\, old verb, not to know.
 Peter gives "ignorance" (\\agnoia\\) as the excuse of the Jews in the
 death of Christ
 # 3:17
 and Paul does the same about his conduct before his conversion
 # 1Ti 1:13
 This ignorance mitigated the degree of their guilt, but it did
 not remove it, for it was willing ignorance and prejudice. \\The\\
 \\voices of the prophets which are read\\ (\\tas phnas tn prophtn\\
 \\tas anaginskomenas\\). Object also of \\agnosantes\\, though it could
 be the object of \\eplrsan\\ (fulfilled) if \\kai\\ is taken as "also".
 The "voices" were heard as they were read aloud each Sabbath in
 the synagogue. In their ignorant condemnation they fulfilled the
 prophecies about the suffering Messiah.

04246
 \\Though they found no cause of death\\ (\\mdemian aitian thanatou\\
 \\heurontes\\). Second aorist active with usual negative of the
 participle. As a matter of fact the Sanhedrin did charge Jesus
 with blasphemy, but could not prove it
 # Mt 26:65; 27:24; Lu 23:22
 At this time no Gospel had probably been written, but Paul knew
 that Jesus was innocent. He uses this same idiom about his own
 innocence
 # Ac 28:18
 \\That he should be slain\\ (\\anairethnai auton\\). First aorist
 passive infinitive, the accusative case, the direct object of
 \\itsanto\\ (first aorist middle indicative, asked as a favour to
 themselves).

04247
 \\From the tree\\ (\\apo tou xulou\\). Not here strictly a tree, but wood
 as already in
 # 5:30; 10:29
 and later in
 # Ga 3:13
 Strictly speaking, it was Joseph of Arimathea and Nicodemus who
 took the body of Jesus down from the cross, though the Jews had
 asked Pilate to have the bones of Jesus broken that his body
 should not remain on the cross during the Sabbath
 # Joh 19:31
 Paul does not distinguish the details here. \\Laid\\ (\\ethkan\\). First
 (kappa) aorist active indicative third plural of \\tithmi\\ in place
 of \\ethesan\\ the usual second aorist active plural form. \\Tomb\\
 (\\mnmeion\\). Memorial, common in the Gospels.

04248
 \\But God raised him from the dead\\ (\\ho de theos geiren ek nekrn\\).
 This crucial fact Paul puts sharply as he always did.

04249
 \\Was seen for many days\\ (\\phth epi hmeras pleious\\). The common
 verb (first aorist passive indicative of \\hora\\, to see) for the
 appearance of the Risen Christ, the one used by Paul of his own
 vision of Christ
 # 1Co 15:8
 which is not reported by Luke here. For more days (than a few),
 the language means, forty in all
 # 1:3
 \\Of them that came up with him\\ (\\tois sunanabsin auti\\). Dative
 (after \\phth\\) articular participle (second aorist active of
 \\sunanabain\\) with associative instrumental case (\\auti\\), the very
 men who knew him best and who could not be easily deceived about
 the reality of his resurrection. But this fact rules Paul out on
 this point, for he had not fellowshipped with Jesus from Galilee
 to Jerusalem. \\Who are now his witnesses\\ (\\hoitines nun eisin\\
 \\martures autou\\). The very point that Peter used to clinch his
 argument with such powerful effect
