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1996-06-12
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#1:2 up; (a-21)
#1:11 up (a-20)
The word means 'receiving,' but with the prefix (_ana_) 'up,'
as here, it has the active sense of 'taking up.' It is so
translated except in 1Tim. 3.16. The more passive reception is
seen in Acts 3.21, where another word is used.
#1:5 with (b-12)
_En_: see Note c, Matt. 3.11.
#1:7 authority; (c-23)
#1:8 power, (c-5)
_Exousia_; a right one possesses: 'power' is _dunamis_, see
Note, Matt. 10.1.
#1:8 earth. (d-34)
Or 'land:' see ch. 13.47 and Note, Matt. 5.5.
#1:9 sight. (e-21)
Lit. 'received up from their eyes.'
#1:13 chamber, (f-15)
As ch. 9.37,39; 20.8.
#1:16 (g-1)
Lit. 'men brethren.' This is a Hebraism, and means no more
than 'brethren.'
#1:18 got (a-5)
The Greek root is used for 'having' by whatever means: see
Matt. 10.9; Luke 18.12; and Note, Luke 21.19.
#1:20 Psalms, (b-9)
See Ps. 69.25.
#1:20 and, (c-23)
See Ps. 109.8.
#1:21 which (d-18)
Or 'at every time that.'
#1:22 up (e-15)
See Note, ver. 2.
#2:1 accomplishing, (f-9)
It was come and running its course of fulfilment as a feast.
#2:2 blowing, (g-15)
It is not 'wind,' but they heard blowing, as of hard
breathing, for which the Greek is used. 'Blast' is too sudden
and passing.
#2:6 spread, (h-7)
Or 'this voice having taken place ' but I believe what is in
the text to be the sense. It was what happened at the place
which brought the crowd there: it was not the mighty rushing
wind being heard everywhere. The end of the verse goes to
confirm this. What struck those who came was hearing their own
tongues: Gen. 45.16 and Jer. 50.46 are examples. The rumours of
Jacob's coming spread to Pharaoh's house.
#2:16 Joel, (a-11)
See Joel 2.28.
#2:20 appearing (b-18)
Though used for 'illustrious,' 'glorious,' the Greek word has
in it the sense of 'manifestation, appearing, displaying
itself:' see Titus 2.11,13.
#2:20 Lord (c-22)
#2:21 Lord (c-14)
'Jehovah;' so ver 39.
#2:22 Israel, (d-3)
Lit. 'Men, Israelites,' as elsewhere, cf. ch. 1.16.
#2:22 to (e-14)
'Borne witness to, to you,' is not agreeable English; but
'approved,' in the modern use at any rate, is not the sense,
and 'among you is feeble. The manifestation or demonstration
was to the Jews. The witness was borne to them objectively, to
Jesus as its subject.
#2:25 him, (f-6)
See Ps. 16.8.
#2:26 more, (g-11)
Lit. 'and more also.'
#2:27 hades, (h-9)
#2:31 hades (h-19)
'in' (_eis_) hades: see Note, Matt. 11.23.
#2:27 gracious (i-15)
Or 'holy,' _hosios_. It corresponds to the Hebrew _chasid_ =
merciful, gracious: see Note f, ch. 13.34,35; 2Chron. 6.42; and
Heb. 7.26.
#2:29 (k-1)
As ch. 1.16.
#2:31 Christ, (l-11)
Or, 'of Christ. '
#2:34 himself, (a-12)
See Ps. 110.1.
#2:41 accepted (b-5)
It means, 'to receive in full,' or 'with satisfaction;' or,
as to an opinion or teaching, 'to accept and receive it as
true:' see Note, Luke 8.40.
#2:42 teaching (c-6)
As ch. 13.12; 1Cor. 14.26.
#2:46 temple (d-8)
#3:1 temple (d-10)
_Hieron_, the general buildings.
#2:47 assembly] (e-16)
See Note g, ch. 3.1.
#2:47 saved. (f-23)
The remnant of Israel whom God was sparing. The Lord now
added these to the Christian assembly. The present participle
as here gives the character instead of the fact; as I might
say, 'the being spared ones;' it is the class of persons God
was then saving. It is not a doubt as to their being saved, nor
a state, but a class: see Luke 13.23.
#3:1 together (g-7)
Some omit 'to the assembly,' ch. 2.47, and link 'together'
with the end of ch. 2. Probably we should read 'the Lord added
together daily such as should be saved. And Peter (or, 'Now
Peter') and John went up into the temple.'
#3:15 originator (a-3)
This word is difficult to render in English. It is a
'leader,' but it is more. It is used for one who begins and
sets a matter on. The Greek word occurs four times in the New
Testament, here and ch. 5.31; Heb. 2.10; 12.2. In Heb. 12.2 it
means, 'he began and finished the whole course;' 'the origin'
or 'originator,' though the word is harsh in connexion with
life. The word is only used of our Lord.
#3:16 by (b-2)
_Epi_: see Note, 1Cor. 1.4.
#3:21 began. (c-29)
'Since time began' refers to 'holy prophets:' lit. 'his holy
since-time-began prophets.'
#3:22 said, (d-3)
See Deut. 18.15,19.
#3:25 Abraham, (e-20)
See Gen. 22.18.
#3:26 up (f-7)
As ver. 22; ch. 13.33.
#4:1 temple (a-15)
_Hieron_, as ch. 3.1,8,10.
#4:2 Jesus (b-13)
Lit. 'in Jesus.' _En_: see Matt. 3.11.
#4:2 among (c-17)
This is a little more emphatic than usual: 'the resurrection
which is from among [the] dead.'
#4:11 stone. (d-20)
Lit. 'head of corner,' see Ps. 118.22.
#4:13 were (e-26)
Or 'had been.' The council recognized them as former
companions of Christ.
#4:17 severely (f-15)
Lit. 'with threat.'
#4:20 refrain (g-7)
Lit. 'cannot not speak.'
#4:24 Lord, (a-17)
Lit. 'despot,' 'the master' of a slave; 'one having sovereign
power,' as Luke 2.29, 1Tim. 6.1,2, 2Tim. 2.21, Tit. 2.9; 1Pet.
2.18; 2Pet. 2.1; Jude 4; Rev. 6.10.
#4:24 God (b-21)
Or 'thou art God,' i.e. Elohim, the One who is God.
#4:25 David, (c-10)
See Ps. 2.1.
#5:16 who (a-23)
Lit. 'who indeed.'
#5:17 wrath, (b-24)
Or 'jealousy;' as 'envy,' ch. 13.45.
#5:24 priest (c-9)
i.e. 'the high priest.'
#5:30 cross. (d-18)
Lit. 'on wood:' used for stocks, cross, and such ignominious
and forcible means of punishment.
#5:31 (e-1)
Lit. 'this [one].'
#5:31 leader (f-10)
See Note, ch. 3.15.
#5:39 lest (a-16)
See Notes, Matt. 5.25; Mark 4.12.
#6:1 Hellenists (b-16)
* i.e. Greek Jews.
#6:2 right (c-17)
I apprehend that 'right,' 'proper,' is the sense; not merely
that it did not please the apostles. 'Pleasing to God,' I
understand, but used for man it is arbitrary.
#6:8 signs (d-12)
Or 'great wonders and signs.'
#6:9 freedmen, (e-13)
Some translate 'Libertines,' referring it to Libertum, a city
in Africa.
#6:10 with (a-13)
Or 'by' the Holy Spirit, but seen as in Stephen, that by
which he spoke: 'which' refers grammatically to Spirit, but in
sense to wisdom and Spirit both.
#7:3 thee. (b-24)
See Gen. 12.1.
#7:6 thus: (c-4)
See Gen. 15.13-16.
#7:6 them (d-19)
Lit. 'it,' the seed.
#7:7 serve (e-25)
_Latreuo_, as ver. 42; Matt. 4.10.
#7:14 seventy-five (f-16)
Quoted from the LXX.
#7:17 promised (g-12)
The Greek means 'openly saying you will give,' Matt. 14.7.
But we have no suited word but 'promise.' It is not the same
word as in 'the time of promise.'
#7:20 exceedingly (a-9)
Lit. 'fair to God,' a known Hebraism.
#7:26 brethren, (b-22)
Lit. 'ye are men, brethren,' see Note at ch. 1.16.
#7:31 [the] (c-22)
The sentence is without the article and therefore much more
emphatic. 'Lord' is a solemn title. The expression amounts to
'there came an utterance of Jehovah.'
#7:32 Jacob. (d-17)
See Ex. 3.6-10.
#7:34 it; (e-30)
It has the sense of 'taking to or for oneself,' not merely
deliverance as by removing the scourge, but by taking the
people.
#7:35 saying, (f-6)
See Ex. 2.14.
#7:37 Israel, (g-11)
See Deut. 18.15-18.
#7:40 Aaron, (h-3)
See Ex. 32.1.
#7:42 prophets, (a-23)
See Amos 5.25-27.
#7:43 (b-1)
Quoted from the LXX. 'Yea' here has the force of 'Nay, but.'
#7:45 possession (c-17)
Lit. 'in taking possession of.'
#7:48 High (d-4)
See Luke 1.32.
#7:48 prophet, (e-15)
See Isa. 66.1,2.
#7:53 (f-1)
'Who are such as.'
#7:53 ordained (g-7)
See Gal. 3.19.
#7:59 praying, (h-5)
Lit. 'invoking,' 'calling on,' but in English we must have a
word after this, which mars the connexion here. The Authorized
Version seems to separate God and the Lord Jesus. 'Calling on
the Lord' would leave out God. The Spirit of God, I doubt not,
has purposely left out both 'Lord' and 'God'. No one can be
called upon really but God, so that the word has great force as
used here. I have said 'praying' for want of a