03850
 \\Sold\\ (\\epipraskon\\). Imperfect active, a habit or custom from time
 to time. Old and common verb, \\piprask“\\. \\Parted\\ (\\diemerizon\\).
 Imperfect again of \\diameriz“\\, old verb for dividing or
 distributing between (\\dia\\) people. \\According as any man had need\\
 (\\kathoti an tis chreian eichen\\). Regular Greek idiom for
 comparative clause with \\an\\ and imperfect indicative corresponding
 precisely with the three preceding imperfects (Robertson,
 _Grammar_, p. 967).

03851
 \\With one accord in the temple\\ (\\homothumadon en t“i hier“i\\).
 See note on "Ac 1:14"
  for \\homothumadon\\. They were still worshipping in the temple for
 no breach had yet come between Christians and Jews. Daily they
 were here and daily breaking bread at home (\\kat' oikon\\) which
 looks like the regular meal. \\They did take their food\\
 (\\metelambanon trophˆs\\). Imperfect tense again and clearly
 referring to the regular meals at home. Does it refer also to the
 possible \\agapai\\ or to the Lord's Supper afterwards as they had
 common meals "from house to house" (\\kat' oikon\\)? We know there
 were local churches in the homes where they had "worship rooms,"
 the church in the house. At any rate it was "with singleness"
 (\\aphelotˆti\\) of heart. The word occurs only here in the N.T.,
 though a late _Koin‚_ word (papyri). It comes from \\aphelˆs\\, free
 from rock (\\phelleus\\ is stony ground), smooth. The old form was
 \\apheleia\\.

03852
 \\Having favor\\ (\\echontes charin\\). Cf.
 # Lu 2:52
 of the Boy Jesus. \\Added\\ (\\prosetithei\\). Imperfect active, kept on
 adding. If the Lord only always "added" those who join our
 churches. Note verse
 # 41
 where same verb is used of the 3,000. \\To them\\ (\\epi to auto\\).
 Literally, "together." Why not leave it so? "To the church" (\\tˆi\\
 \\ekklˆsiƒi\\) is not genuine. Codex Bezae has "in the church." \\Those\\
 \\that were being saved\\ (\\tous s“zomenous\\). Present passive
 participle. Probably for repetition like the imperfect
 \\prosetithei\\. Better translate it "those saved from time to time."
 It was a continuous revival, day by day. \\S“z“\\ like \\s“tˆria\\ is
 used for "save" in three senses (beginning, process, conclusion),
 but here repetition is clearly the point of the present tense.

03853
 \\Were going up\\ (\\anebainon\\). Descriptive imperfect active. They
 were ascending the terraces to the temple courts. \\The ninth\\ (\\tˆn\\
 \\enatˆn\\). Our three o'clock in the afternoon, the time of the
 evening sacrifice. Peter and John like Paul later kept up the
 Jewish worship, but not as a means of sacramental redemption.
 There were three hours of prayer (third, sixth, ninth).

03854
 \\Was carried\\ (\\ebastazeto\\). Imperfect passive, picturing the
 process as in verse
 # 1
 \\Laid daily\\ (\\etithoun kath' hˆmeran\\). Imperfect again describing
 their custom with this man. \\Beautiful\\ (\\H“raian\\). 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_ V. 5, 3) as composed chiefly of Corinthian brass
 and very magnificent.

03855
 \\Asked\\ (\\ˆr“tƒ\\). Began to ask, inchoative imperfect. It was his
 chance.

03856
 \\Fastening his eyes\\ (\\atenisas\\). First aorist (ingressive) active
 participle of \\ateniz“\\. For this verb see on
 # Lu 4:20; Ac 1:10
 Peter fixed his eyes on the beggar and invited him to look
 (\\blepson\\) on them.

03857
 \\Gave heed unto them\\ (\\epeichen autois\\). Imperfect active of
 \\epech“\\, to hold to. For the idiom with \\ton noun\\ understood see
 # 7:14; 1Ti 4:16
 He held his eyes right on Peter and John with great eagerness
 "expecting to receive something" (\\prosdok“n ti labein\\). He took
 Peter's invitation as a promise of a large gift.

03858
 \\In the name\\ (\\en t“i onomati\\). The healing power is in that name
 (Page) and Peter says so. Cf.
 # Lu 9:49; 10:17; Ac 4:7,10; 19:27; 16:18
 \\Walk\\ (\\peripatei\\). Present imperative, inchoative idea, begin to
 walk and then go on walking. But the beggar does not budge. He
 knows that he cannot walk.

03859
 \\Took him by the right hand\\ (\\piasas auton tˆs dexiƒs cheiros\\).
 Doric form \\piaz“\\ for \\piez“\\. Genitive of the part affected. Peter
 had to pull him up on his feet before he would try to walk.

03860
 \\Leaping up\\ (\\exallomenos\\). Present middle participle, leaping out
 repeatedly after Peter pulled him up. Only here in the N.T. \\He\\
 \\stood\\ (\\estˆ\\). Second aorist active. \\Walked\\ (\\periepatei\\). Went on
 walking, imperfect active. He came into the temple repeating
 these new exercises (walking, leaping, praising God).

03861
03862
 \\They took knowledge of him\\ (\\epegin“skon\\). Imperfect active,
 inchoative, began to perceive. \\Were filled\\ (\\eplˆsthˆsan\\).
 Effective first aorist passive. \\At that which had happened\\ (\\t“i\\
 \\sumbebˆkoti\\). Perfect active participle of \\sumbain“\\.

03863
 The Codex Bezae adds "as Peter and John went out." \\As he held\\
 (\\kratountos autou\\). Genitive absolute of \\krate“\\, to hold fast,
 with accusative rather than genitive to get hold of
 # Ac 27:13
 Old and common verb from \\kratos\\ (strength, force). Perhaps out of
 gratitude and partly from fear
 # Lu 8:38
 \\In the porch that is called Solomon's\\ (\\epi tˆi stoƒi tˆi\\
 \\kaloumenˆi Solom“ntos\\). The adjective Stoic (\\stoikos\\) is from
 this word \\stoa\\ (porch). It was on the east side of the court of
 the Gentiles (Josephus, _Ant_. XX. 9, 7) and was so called
 because it was built on a remnant of the foundations of the
 ancient temple. Jesus had once taught here
 # Joh 10:23
 \\Greatly wondering\\ (\\ekthamboi\\). Wondering out of (\\ek\\) measure,
 already filled with wonder (\\thambous\\, verse
 # 10
 Late adjective. Construction according to sense (plural, though
 \\laos\\ singular) as in
 # 5:16; 6:7; 11:1
 etc.

03864
 \\Answered\\ (\\apekrinato\\). First aorist middle indicative. The people
 looked their amazement and Peter answered that. \\Ye men of Israel\\
 (\\Andres Israˆleitai\\). Covenant name and so conciliatory, the
 stock of Israel
 # Php 3:5
 \\At this man\\ (\\epi tout“i\\). Probably so, though it could be "at
 this thing." \\Fasten you your eyes\\ (\\atenizete\\). The very verb used
 about Peter in verse
 # 4
 \\On us\\ (\\hˆmin\\). Dative case, emphatic proleptical position before
 \\ti atenizete\\. \\On us why do ye fasten your eyes? As though\\ (\\h“s\\).
 \\H“s\\ with the participle gives the alleged reason, not always the
 true one. \\Power\\ (\\dunamei\\). Instrumental case, _causa effectiva_.
 \\Godliness\\ (\\eusebeiƒi\\). _Causa meritoria_. \\Had made\\
 (\\pepoiˆkosin\\). Perfect active participle of \\poie“\\. \\To walk\\ (\\tou\\
 \\peripatein\\). Articular infinitive in the genitive case of result,
 purpose easily shading off into result (ecbatic infinitive) as
 here as is true also of \\hina\\.

03865
 \\His servant Jesus\\ (\\ton paida Iˆsoun\\). This phrase occurs in
 # Isa 42:1; 52:13
 about the Messiah except the name "Jesus" which Peter adds, the
 first part of the quotation is from
 # Ex 3:6; 5:30
 The LXX translated the Hebrew _ebhedh_ by \\pais\\, the servant of
 Jehovah being a Messianic designation. But the phrase "servant of
 God" (\\pais theou\\) is applied also to Israel
 # Lu 1:54
 and to David
 # Lu 1:69; Ac 4:25
 Paul terms himself \\doulos theou\\
 # Tit 1:1
 \\Pais\\ is just child (boy or girl), and it was also used of a slave
 # Mt 8:6,8,13
 But it is not here \\huios\\ (son) that Peter uses, but \\pais\\. Luke
 quotes Peter as using it again in this Messianic sense in
 # Ac 3:26; 4:27,30
 \\Whom ye delivered up\\ (\\hon humeis men pared“kate\\). Note emphatic
 use of \\humeis\\ (ye). No \\de\\ to correspond to \\men\\. First aorist
 active (\\k\\ aorist) plural indicative of \\paradid“mi\\ (usual form
 \\paredote\\, second aorist). \\When he\\ (\\ekeinou\\). Emphatic pronoun,
 that one, in contrast with "ye" (\\humeis\\), genitive absolute with
 \\krinantos\\, here the nearest word (Pilate), the latter.

03866
 \\But ye\\ (\\humeis de\\). In contrast with Pilate (\\ekeinou\\). \\Murderer\\
 (\\andra phonea\\). A man a murderer. In contrast with "the Holy and
 Righteous One." \\To be granted\\ (\\charisthˆnai\\). As a favour
 (\\charis\\). First aorist passive infinitive of \\charizomai\\; So also
 # 25:11; 27:24

03867
 \\But the Prince of life ye killed\\ (\\ton de archˆgon tˆs z“ˆs\\
 \\apekteinate\\). "The magnificent antithesis" (Bengel) Peter here
 draws between their asking for a murderer and killing the Prince
 (or Author) of life. Peter pictures Jesus as the source of all
 life as is done in
 # Joh 1:1-18; Col 1:14-20; Heb 1:2
 \\Archˆgos\\ (\\archˆ\\, beginning, \\ag“\\, to lead) is an adjective
 "furnishing the first cause or occasion" in Euripides, Plato.
 Thence substantive, the originator, the leader, the pioneer as of
 Jesus both Beginner and Finisher
 # Heb 12:2
 See also
 # Heb 2:10; Ac 5:31
 where it is applied to Jesus as "Prince and Saviour." But God
 raised him from the dead in contrast to what they had done.
 \\Whereof we are witnesses\\ (\\hou hˆmeis martures esmen\\). Of which
 fact (the resurrection) or of whom as risen, \\hou\\ having the same
 form in the genitive singular for masculine or neuter. Peter had
 boldly claimed that all the 120 have seen the Risen Christ. There
 is no denial of that claim.

03868
 \\By faith in his name\\ (\\tˆi pistei tou onomatos autou\\).
 Instrumental case of \\pistei\\ (Aleph and B do not have \\epi\\) and
 objective genitive of \\onomatos\\. \\His name\\ (\\to onoma autou\\).
 Repeats the word name to make the point clear. Cf. verse
 # 6
 where Peter uses "the name of Jesus Christ of Nazareth" when he
 healed the man. \\Made strong\\ (\\estere“sen\\). Same verb used in verse
 # 7
 (and
 # 16:5
 Nowhere else in the N.T. Old verb from \\stereos\\, firm, solid.
 \\Through him\\ (\\di' autou\\). Through Jesus, the object of faith and
 the source of it. \\Perfect soundness\\ (\\holoklˆrian\\). Perfect in all
 its parts, complete, whole (from \\holos\\, whole, \\klˆros\\,
 allotment). Late word (Plutarch) once in LXX
 # Isa 1:6
 and here alone in the N.T., but adjective \\holoklˆros\\, old and
 common
 # Jas 1:4; 1Th 5:23

03869
 \\And now\\ (\\kai nun\\). Luke is fond of these particles of transition
 # 7:34; 10:5; 20:25; 22:16
 and also \\kai ta nun\\
 # 4:29; 5:38; 22:32; 27:22
 and even \\kai nun idou\\
 # 13:11; 20:22
 \\I wot\\ (\\oida\\). Old English for "I know." \\In ignorance\\ (\\kata\\
 \\agnoian\\). This use of \\kata\\ occurs in the _Koin‚_. See also
 # Phm 1:14
 One may see
 # Lu 23:34
 for the words of the Saviour on the Cross. "They had sinned, but
 their sin was not of so deep a dye that it could not have been
 still more heinous" (Hackett). If they had known what they were
 doing, they would not knowingly have crucified the Messiah
 # 1Co 2:8

03870
 \\Foreshewed\\ (\\prokatˆggeilen\\). First aorist active indicative of
 \\prokataggell“\\, late compound to announce fully beforehand. Only
 twice in the N.T. in the critical text
 # Ac 3:18; 7:52
 \\That his Christ should suffer\\ (\\pathein ton Christon autou\\).
 Accusative of general reference with the aorist active infinitive
 (\\pathein\\ of \\pasch“\\) in indirect discourse (predictive purpose of
 God). Their crime, though real, was carrying out God's purpose
 # 2:23; Joh 3:16
 See the same idea in
 # Ac 17:3; 26:23
 This "immense paradox" (Page) was a stumbling block to these Jews
 as it is yet
 # 1Co 1:23
 Peter discusses the sufferings of Christ in
 # 1Pe 4:13; 5:1

03871
 \\Repent therefore\\ (\\metanoˆsate oun\\). Peter repeats to this new
 crowd the command made in
 # Ac 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. \\And turn again\\ (\\kai epistrepsate\\). Definitely
 turn to God in conduct as well as in mind. \\That your sins may be\\
 \\blotted out\\ (\\pros to exaliphthˆnai hum“n tas hamartias\\).
 Articular infinitive (first aorist passive of \\exaleiph“\\, to wipe
 out, rub off, erase, smear out, old verb, but in the N.T. only
 here and
 # Col 2:14
 with the accusative of general reference and with \\pros\\ and the
 accusative to express purpose. \\That so\\ (\\hop“s an\\). Final particle
 with \\an\\ and the aorist active subjunctive \\elth“sin\\ (come) and not
 "when" as the Authorized Version has it. Some editors put this
 clause in verse
 # 20
 (Westcott and Hort, for instance). \\Seasons of refreshing\\ (\\kairoi\\
 \\anapsuxe“s\\). The word \\anapsuxis\\ (from \\anapsuch“\\, to cool again or
 refresh,
 # 2Ti 1:16
 is a late word (LXX) and occurs here alone in the N.T. Surely
 repentance will bring "seasons of refreshing from the presence of
 the Lord."

03872
 \\And that he may send the Christ who hath been appointed for you,\\
 \\even Jesus\\ (\\kai aposteilˆi ton prokecheirismenon humin Christon\\
 \\Iˆsoun\\). First aorist active subjunctive with \\hop“s an\\ as in
 # 15:17
 and
 # Lu 2:35
 There is little real difference in idea between \\hop“s an\\ and \\hina\\
 \\an\\. There is a conditional element in all purpose clauses. The
 reference is naturally to the second coming of Christ as verse
 # 21
 shows. Knowling admits "that there is a spiritual presence of the
 enthroned Jesus which believers enjoy as a foretaste of the
 visible and glorious Presence of the \\Parousia\\." Jesus did promise
 to be with the disciples all the days
 # Mt 28:20
 and certainly repentance with accompanying seasons of refreshing
 help get the world ready for the coming of the King. The word
 \\prokecheirismenon\\ (perfect passive participle of \\procheiriz“\\,
 from \\procheiros\\, at hand, to take into one's hands, to choose) is
 the correct text here, not \\prokekˆrugmenon\\. In the N.T. only here
 and
 # Ac 22:14; 26:16
 It is not "Jesus Christ" here nor "Christ Jesus," but "the
 Messiah, Jesus," identifying Jesus with the Messiah. See the
 Second Epiphany of Jesus foretold also in
 # 1Ti 6:15
 and the First Epiphany described in
 # 1Pe 1:20

03873
 \\Restoration\\ (\\apokatastase“s\\). Double compound (\\apo, kata,\\
 \\histˆmi\\), here only in the N.T., though common in late writers.
 In papyri and inscriptions for repairs to temples and this phrase
 occurs in Jewish apocalyptic writings, something like the new
 heaven and the new earth of
 # Re 21:1
 Paul has a mystical allusion also to the agony of nature in
 # Ro 8:20-22
 The verb \\apokathistˆmi\\ is used by Jesus of the spiritual and
 moral restoration wrought by the Baptist as Elijah
 # Mt 17:11; Mr 9:12
 and by the disciples to Jesus in
 # Ac 1:6
 Josephus uses the word of the return from captivity and Philo of
 the restitution of inheritances in the year of jubilee. As a
 technical medical term it means complete restoration to health.
 See a like idea in \\palingenesia\\ (renewal, new birth) in
 # Mt 19:28; Tit 3:5
 This universalism of Peter will be clearer to him after Joppa and
 Caesarea.

03874
 \\Like unto me\\ (\\h“s eme\\). As me, literally; Moses
 # De 18:14-18
 claims that God raised him up as a prophet and that another and
 greater one will come, the Messiah. The Jews understood Moses to
 be a type of Christ
 # Joh 1:21
 God spoke to Moses face to face
 # Ex 33:11
 and he was the greatest of the prophets
 # De 34:10

03875
 \\That prophet\\ (\\tou prophˆtou ekeinou\\). Emphasizes the future
 prophet as on "him" (\\autou\\) before "hearken." They had refused to
 "hearken" to Moses and now, alas, many had refused to "hearken"
 to Christ. \\Shall be utterly destroyed\\ (\\exolethreuthˆsetai\\). First
 future passive of \\exole-\\ (\\o\\) \\threu“\\, a late verb, to destroy
 utterly (\\ex\\), only here in the N.T., common in the LXX.

03876
 \\From Samuel\\ (\\apo Samouˆl\\). Schools of prophets arose in his time,
 few before him
 # 1Sa 3:1

03877
 \\Ye\\ (\\Humeis\\). Emphatic position. \\The covenant which God made\\ (\\tˆs\\
 \\diathˆkˆs hˆs ho theos dietheto\\). Literally, "the covenant which
 God covenanted." \\Diathˆkˆ\\ and \\dietheto\\ (second aorist middle
 indicative of \\diathˆmi\\) are the same root. See on
 # Mt 26:28
 The covenant (agreement between two, \\dia, tithˆmi\\) was with
 Abraham
 # Ge 12:1-3
 and repeated at various times
 # Ge 18:18; 22:18; 26:4
 etc.). In
 # Heb 9:15-18
 the word is used both for covenant and will. The genitive
 relative \\hˆs\\ attracted to case of the antecedent.

03878
 \\Unto you first\\ (\\Humin pr“ton\\). The Jews were first in privilege
 and it was through the Jews that the Messiah was to come for "all
 the families of the earth." \\His servant\\ (\\ton paida autou\\). As in
 verse
 # 13
 the Messiah as God's Servant. \\To bless you\\ (\\eulogounta humas\\).
 Present active participle to express purpose, blessing you
 (Robertson, _Grammar_, p. 991). In turning away (\\en t“i\\
 \\apostrephein\\). Articular infinitive in the locative case, almost
 preserved in the English.

03879
 \\The captain of the temple\\ (\\ho stratˆgos tou hierou\\). Twenty-four
 bands of Levites guarded the temple, one guard at a time. They
 watched the gates. The commander of each band was called captain
 (\\stratˆgos\\). Josephus names this captain of the temple police
 next to the high priest (_War_. VI. 5, 3). \\The Sadducees\\ (\\hoi\\
 \\Saddoukaioi\\). Most of the priests were Sadducees now and all the
 chief priests since John Hyrcanus I deserted the Pharisees
 (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The
 Sadducees were slow to line up with the Pharisees against Jesus,
 but they now take the lead against Peter and John. \\Came upon\\
 \\them\\ (\\epestˆsan autois\\). Second aorist active indicative
 (intransitive). Burst upon them suddenly or stood by them in a
 hostile attitude here
 # Lu 20:1; 24:4; Ac 6:12; 17:5; 22:20; 23:11

03880
 \\Being sore troubled\\ (\\diaponoumenoi\\). Present passive participle
 of old verb \\diapone“\\ (perfective use of \\dia\\) to be worked up,
 indignant. In the N.T. only here and
 # 16:8
 \\Because\\ (\\dia to\\). The articular infinitive with two accusatives,
 one the object (the people), the other ("they") of general
 reference. \\In Jesus\\ (\\en Iˆsou\\). In the case of Jesus, an actual
 instance of resurrection which the Sadducees denied
 # Mt 22:23
 This same use of \\en\\ appears in
 # 1Co 4:6
 (in us). The Sadducees were also aristocrats and political
 ecclesiastics who disliked popular disturbances. In particular,
 they resented the claim about Jesus whom they had helped crucify.

03881
 \\In ward\\ (\\eis tˆrˆsin\\). Probably in one of the chambers of the
 temple. In safe keeping (from \\tˆre“\\, to guard). Old word, in the
 N.T. only here and
 # Ac 5:18; 1Co 7:19
 So in papyri. \\Now eventide\\ (\\hespera ˆdˆ\\). Hence no trial could
 take place before the next day, a regulation violated in the case
 of Jesus.

03882
 \\Men\\ (\\andr“n\\). Strictly, men and not women, for \\anthr“pos\\ is the
 term for both men and women. But in
 # Lu 11:31
 \\andres\\ seems to include both men and women and that is possible
 here, though by no means certain, for see
 # Mt 14:21
 where the women and children are expressly excepted.

03883
 \\Rulers and elders and scribes\\ (\\tous archontas kai tous\\
 \\presbuterous kai tous grammateis\\). The three classes composing
 the Sanhedrin (rulers=chief priests who were Sadducees, the
 scribes usually Pharisees, the elders not in either class: 24
 priests, 24 elders, 22 scribes). \\Were gathered together\\
 (\\sunachthˆnai\\). First aorist passive infinitive of \\sunag“\\ with
 accusative of general reference and the subject of \\egeneto\\.

03884
 \\Annas\\ (\\Hannas\\). One of the rulers or chief priests, ex-high
 priest (A.D. 7-14) and father-in-law of \\Caiaphas\\ (\\Kaiaphas\\) who
 was actual high priest at that time, though the title clung to
 Annas as here (both so called in
 # Lu 3:2
 Caiaphas so by Roman law, Annas so in the opinion of the Jews.
 They with John and Alexander are the leaders among the Sadducees
 in pressing the case against Peter and John.

03885
 \\In the midst\\ (\\en t“i mes“i\\). The Sanhedrin sat in a semicircle.
 \\They inquired\\ (\\epunthanonto\\). Imperfect middle, began to inquire.
 \\Or in what name\\ (\\ˆ en poi“i onomati\\). As if by some magical
 formula such as exorcists practised
 # Ac 19:13
 as if to catch them by
 # De 13:1
 \\Have ye done this\\ (\\epoiˆsate touto humeis\\). Note emphatic use of
 \\humeis\\ (ye).

03886
 \\Filled with the Holy Spirit\\ (\\plˆstheis pneumatos hagiou\\). For
 this occasion and so above all fear as in verse
 # 31
 and as in
 # 2:4

03887
 \\Concerning a good deed done to an impotent man\\ (\\epi euergesiƒi\\
 \\anthr“pou asthenous\\). Objective genitive. Note \\euergesia\\ (old
 word, in the N.T. only here and
 # 1Ti 6:2
 as a benefactor, not a malefactor. Skilful turn made by Peter. \\Is\\
 \\made whole\\ (\\ses“stai\\). Perfect passive indicative of \\s“z“\\, stands
 whole.

03888
 \\Be it known\\ (\\gn“ston est“\\). Imperative present active third
 singular of \\eimi\\, to be, and the verbal adjective \\gn“ston\\. \\Whom\\
 \\ye crucified\\ (\\hon humeis estaur“sate\\). Too good a chance to miss,
 and so Peter boldly charges the Sanhedrin with responsibility for
 the death of Jesus. Note \\humeis\\ (ye) again. \\Whom God raised from\\
 \\the dead\\ (\\hon ho theos ˆgeiren ek nekr“n\\). Note repetition of
 \\hon\\ (whom). This is God's answer to their act of crucifixion. \\In\\
 \\him doth this man stand\\ (\\en tout“i houtos parestˆken\\). Rather
 (note play on \\houtos\\), "In this one (\\hon, hon\\) this one stands
 (present perfect active indicative, intransitive)." In Jesus this
 man stands before you whole (\\hugiˆs\\). It was a centre shot.

03889
 \\Of you the builders\\ (\\huph' hum“n t“n oikodom“n\\). The experts, the
 architects, had rejected Jesus for their building
 # Ps 118:22
 as Jesus himself had pointed out
 # Mt 21:42; Lu 21:17
 This very Rejected Stone God had made the head of the corner
 (either the highest corner stone right under the roof or the
 corner stone under the building,
 # Isa 28:16
 as Jesus showed, as Peter here declares and repeats later
 # 1Pe 2:6

03890
 \\Salvation\\ (\\hˆ s“tˆria\\). The Messianic salvation as in
 # 5:31; 17:11
 and as Jesus meant in
 # Joh 4:22
 It is amazing to see Peter speaking thus to the Sanhedrin and
 proclaiming the necessity of salvation (\\dei s“thˆnai\\) in the name
 of Jesus Christ and in no other. If this was true then, it is
 true today. There is no second (\\heteron\\) name to go beside that
 of Jesus in India, China, Japan, or America.

03891
 \\The boldness\\ (\\tˆn parrˆsian\\). Telling it all (\\pan, rˆsia\\). See
 also verses
 # 29,31
 Actually Peter had turned the table on the Sanhedrin and had
 arraigned them before the bar of God. \\Had perceived\\
 (\\katalabomenoi\\). Second aorist middle participle of \\katalamban“\\,
 common verb to grasp strongly (\\kata\\), literally or with the mind
 (especially middle voice), to comprehend. The rulers recalled
 Peter and John from having seen them often with Jesus, probably
 during the temple teaching, etc. \\They were unlearned\\ (\\agrammatoi\\
 \\eisin\\). Present indicative retained in indirect discourse.
 Unlettered men without technical training in the professional
 rabbinical schools of Hillel or Shammai. Jesus himself was so
 regarded
 # Joh 7:15
 "not having learned letters"). \\And ignorant\\ (\\kai idi“tai\\). Old
 word, only here in the N.T. and
 # 1Co 14:24; 2Co 11:6
 It does not mean "ignorant," but a layman, a man not in office (a
 private person), a common soldier and not an officer, a man not
 skilled in the schools, very much like \\agrammatos\\. It is from
 \\idios\\ (one's own) and our "idiosyncracy" is one with an excess of
 such a trait, while "idiot" (this very word) is one who has
 nothing but his idiosyncracy. Peter and John were men of ability
 and of courage, but they did not belong to the set of the rabbis.
 \\They marvelled\\ (\\ethaumazon\\). Imperfect (inchoative) active, began
 to wonder and kept it up. \\Took knowledge of them\\ (\\epegin“skon\\
 \\autous\\). Imperfect (inchoative) active again, they began to
 recognize them as men that they had seen with Jesus.

03892
 \\They could say nothing against it\\ (\\ouden eichon anteipein\\).
 Imperfect again, they kept on having nothing to say against it.
 The lame man was standing there before their eyes in proof of
 what Peter had said.

03893
 \\They conferred among themselves\\ (\\suneballon pros allˆlous\\).
 Imperfect active again. With Peter and John and the lame man
 outside, they began to compare (\\sun, ball“\\) notes and take stock
 of their predicament.

03894
 \\What shall we do?\\ (\\Ti poiˆs“men\\). Deliberative aorist active
 subjunctive (ingressive and urgent aorist). \\Notable miracle\\
 (\\gn“ston sˆmeion\\). Or sign. It was useless to deny it with the
 man there. \\We cannot deny it\\ (\\ou dunametha arneisthai\\). That is,
 it will do no good.

03895
 \\That it spread no further\\ (\\hina mˆ epi pleion dianemˆthˆi\\). First
 aorist passive subjunctive of \\dianem“\\, to distribute with \\hina\\
 \\mˆ\\, negative purpose. \\Let us threaten them\\ (\\apeilˆs“metha\\
 \\autois\\). Hortatory aorist middle subjunctive of \\apeile“\\, old verb
 (note middle voice). In the N.T. only here and
 # 1Pe 2:23
 \\That they speak henceforth to no man in this name\\ (\\mˆketi lalein\\
 \\epi t“i onomati tout“i mˆdeni anthr“p“n\\). Indirect command with
 the infinitive and double negative (\\mˆketi, mˆdeni\\). They will
 not say "Jesus," but make a slur at "this name," contemptuous use
 of \\houtos\\, though they apparently do mention the name "Jesus" in
 verse
 # 18

03896
 \\Not to speak at all\\ (\\katholou mˆ phtheggesthai\\). Same
 construction as above, infinitive in indirect command with
 negative \\mˆ\\ (and \\mˆde\\).

03897
03898
 \\For we cannot but speak\\ (\\ou dunametha gar hˆmeis--mˆ lalein\\).
 Both negatives hold here, "For we (note emphatic \\hˆmeis\\) are not
 able not to speak" (what we saw and heard). This is defiance of
 the civil and ecclesiastical authorities that was justified, for
 the temple authorities stepped in between the conscience and God.
 Peter and John were willing to pay the price of this defiance
 with their lives. This is the courage of martyrs through all the
 ages.

03899
 \\When they had further threatened them\\ (\\prosapeilˆsamenoi\\). The
 "further" is in "pros" (in addition), \\Finding nothing how they\\
 \\might punish them\\ (\\mˆden heuriskontes to p“s kolas“ntai autous\\).
 Note the article "to" before \\p“s\\ (how), "the how." Aorist middle
 deliberative subjunctive \\kolas“ntai\\ in indirect question after
 \\p“s\\ from \\kolaz“\\, to lop (\\kolos\\, lopped), to curb, to prune, to
 correct, to punish. Old verb, in the N.T. only here and
 # 2Pe 2:9
 \\Glorified God\\ (\\edoxazon ton theon\\). Imperfect active, kept on
 glorifying God while the Sanhedrin were threatening Peter and
 John. It was to laugh at the helplessness of the Sanhedrin.