{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/act002.htm","path":"bib/cmt/vws/act002.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/act002.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nWas fully come (\u03c3\u03c5\u03bc\u03c0\u03bb\u03b7\u03c1\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9)\nUsed by Luke only. See on Luk 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment.\nPentecost\nMeaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deu 16:10, Deu 16:11.\nWith one accord (\u1f41\u03bc\u03bf\u03b8\u03c5\u03bc\u03b1\u03b4\u1f78\u03bd)\nThe best texts substitute \u1f41\u03bc\u03bf\u1fe6, together. So Rev.\nA sound (\u1f26\u03c7\u03bf\u03c2)\nSee on Luk 4:37.\nOf a rushing mighty wind (\u03c6\u03b5\u03c1\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 \u03c0\u03bd\u03bf\u1fc6\u03c2 \u03b2\u03b9\u03b1\u03af\u03b1\u03c2)\nLit., of a mighty wind borne along. \u03a0\u03bd\u03bf\u03ae is a blowing, a blast. Only here and Act 17:25. Rev., as of the rushing of a mighty wind.\nThe house\nNot merely the room. Compare Act 1:13.\nWere sitting\nAwaiting the hour of prayer. See Act 2:15.\nThere appeared\nSee on Luk 22:43.\nCloven tongues (\u03b4\u03b9\u03b1\u03bc\u03b5\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 \u03b3\u03bb\u1ff6\u03c3\u03c3\u03b1\u03b9)\nMany 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.\nLike as of fire\nNot consisting off fire, but resembliny (\u1f61\u03c3\u03b5\u1f76).\nIt sat\nNote the singular. One of these luminous appearances sat upon each.\nBegan\nBringing into prominence the first impulse of the act. See on began, Act 1:1.\nWith other tongues (\u1f11\u03c4\u03ad\u03c1\u03b1\u03b9\u03c2 \u03b3\u03bb\u03ce\u03c3\u03c3\u03b1\u03b9\u03c2)\nStrictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Mat 6:24.\nGave (\u1f10\u03b4\u03af\u03b4\u03bf\u03c5)\nA graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter.\nUtterance (\u1f00\u03c0\u03bf\u03c6\u03b8\u03ad\u03b3\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9)\nUsed only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See Ch1 25:1; Deu 32:2; Zac 10:2; Eze 13:19.\nDwelling (\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nDenoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in Mesopotamia, etc. See Act 2:9.\nDevout\nSee on Luk 2:25.\nWhen this was noised abroad (\u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2 \u03b4\u1f72 \u03c4\u1fc6\u03c2 \u03c6\u03c9\u03bd\u1fc6\u03c2 \u03c4\u03b1\u03cd\u03c4\u03b7\u03c2)\nWrong. Lit., And this sound having taken place. Rev., correctly, when this sound was heard. The sound of the rushing wind.\nWere confounded (\u03c3\u03c5\u03bd\u03b5\u03c7\u03cd\u03b8\u03b7)\nLit., was poured together; so that confound (Latin, confundere) is the most literal rendering possible. Used only by Luke and in the Acts. Compare Act 19:32; Act 21:31.\nHeard (\u1f24\u03ba\u03bf\u03c5\u03bf\u03bd)\nImperfect, were hearing.\nLanguage (\u03b4\u03b9\u03b1\u03bb\u03ad\u03ba\u03c4\u1ff3)\nRather, dialect; since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.\nAmazed and marvelled (\u1f10\u03be\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f10\u03b8\u03b1\u03cd\u03bc\u03b1\u03b6\u03bf\u03bd)\nThe former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare Mar 3:21 : \"He is beside himself.\" The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter.\nGalilaeans\nNot regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which distinguished them from the inhabitants of Judaea. Compare Mar 14:70. They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations.\nParthians, Medes, and Elamites\nRepresenting portions of the Persian empire.\nJudaea\nThe dialect of Galilee being different from that of Judaea.\nAsia\nNot the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.\nEgypt\nWhere the Jews were numerous. Two-fifths of the population of Alexandria were said to have been Jews.\nCyrene\nIn Libya, west of Egypt.\nStrangers (\u1f10\u03c0\u03b9\u03b4\u03b7\u03bc\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nSee on Pe1 1:1. Rev., rightly, sojourners.\nArabians\nWhose country bordered on Judaea, and must have contained many Jews.\nSpeak (\u03bb\u03b1\u03bb\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd)\nRev., rightly, gives the force of the participle, speaking.\nWonderful works (\u03bc\u03b5\u03b3\u03b1\u03bb\u03b5\u1fd6\u03b1)\nSee on majesty, Pe2 1:16. From \u03bc\u03ad\u03b3\u03b1\u03c2 great. Rev., mighty works. Used by Luke only.\nWere in doubt (\u03b4\u03b9\u03b7\u03c0\u03cc\u03c1\u03bf\u03c5\u03bd)\nUsed by Luke only. See on Luk 9:7. Better, as Rev., perplexed.\nOthers (\u1f15\u03c4\u03b5\u03c1\u03bf\u03b9)\nOf a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile spirit. See on Act 2:4.\nMocking (\u03b4\u03b9\u03b1\u03c7\u03bb\u03b5\u03c5\u03ac\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2; so the best texts)\nFrom \u03c7\u03bb\u03b5\u03cd\u03b7, a joke. Only here in New Testament.\nNew wine (\u03b3\u03bb\u03b5\u03cd\u03ba\u03bf\u03c5\u03c2)\nLit., \"sweet wine.\" Of course intoxicating.\nStanding up (\u03c3\u03c4\u03b1\u03b8\u03b5\u1f76\u03c2)\nSee on Luk 18:11; and Luk 19:8.\nSaid (\u1f00\u03c0\u03b5\u03c6\u03b8\u03ad\u03b3\u03be\u03b1\u03c4\u03bf)\nSee on Act 2:4. Better, Rev., spake forth. \"This most solemn, earnest, yet sober speech\" (Bengel).\nHearken (\u1f10\u03bd\u03c9\u03c4\u03af\u03c3\u03b1\u03c3\u03b8\u03b5)\nOnly here in New Testament. From \u1f10\u03bd, in; and \u03bf\u1f56\u03c2 the ear. Rev., give ear.\nWords (\u1fe5\u03ae\u03bc\u03b1\u03c4\u03b1)\nSee on Luk 1:37.\nThird hour\nNine in the morning: the hour of morning prayer. Compare Th1 5:7.\nAll flesh\nWithout distinction of age, sex, or condition.\nVisions (\u1f41\u03c1\u03ac\u03c3\u03b5\u03b9\u03c2)\nWaking visions.\nDream dreams (\u1f10\u03bd\u03cd\u03c0\u03bd\u03b9\u03b1 \u1f10\u03bd\u03c5\u03c0\u03bd\u03b9\u03b1\u03c3\u03b8\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9)\nThe best texts read \u1f10\u03bd\u03c5\u03c0\u03bd\u03af\u03bf\u03b9\u03c2, with dreams. The verb occurs only here and Jde 1:8. The reference is to visions in sleep.\nI will shew (\u03b4\u03ce\u03c3\u03c9)\nLit., I will give.\nWonders (\u03c4\u03ad\u03c1\u03b1\u03c4\u03b1)\nOr portents. See on Mat 11:20.\nSigns\nSee on Mat 11:20.\nThat great and notable day of the Lord come\nThe Rev. heightens the emphasis by following the Greek order, the day of the Lord, that great and notable day. Notable (\u1f10\u03c0\u03b9\u03c6\u03b1\u03bd\u1fc6) only here in New Testament. The kindred noun \u1f10\u03c0\u03b9\u03c6\u03ac\u03bd\u03b5\u03b9\u03b1, appearing (compare our word Epiphany), is often used of the second coming of the Lord. See Ti1 6:14; Ti2 4:1; Tit 2:13.\nApproved (\u1f00\u03c0\u03bf\u03b4\u03b5\u03b4\u03b5\u03b9\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd)\nThe verb means to point out or shew forth. Shewn to be that which he claimed to be.\nMiracles (\u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c3\u03b9)\nBetter, Rev., mighty works. Lit., powers. See on Mat 11:20.\nBeing delivered (\u1f14\u03ba\u03b4\u03bf\u03c4\u03bf\u03bd)\nAn adjective: given forth, betrayed.\nYe have taken\nThe best texts omit.\nWicked hands\nThe best texts read by the hand of lawless\nCrucified (\u03c0\u03c1\u03bf\u03c3\u03c0\u03ae\u03be\u03b1\u03bd\u03c4\u03b5\u03c2)\nOnly here in New Testament. The verb simply means to affix to or on anything. The idea of the cross is left to be supplied.\nHave slain (\u1f00\u03bd\u03b5\u03af\u03bb\u03b5\u03c4\u03b5)\nSee on Luk 23:32. Rev., rendering the aorist more closely, did slay.\nPains (\u1f60\u03b4\u1fd6\u03bd\u03b1\u03c2)\nThe meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of Psa 18:5, where the Hebrew word for snares is rendered by the word used here, pains; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others suppose that death is represented in travail, the birth-pangs ceasing with the delivery; i.e., the resurrection. This seems to be far-fetched, though it is true that in classical Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A. V., and to make the pains of death stand for death generally.\nI foresaw (\u03c0\u03c1\u03bf\u03c9\u03c1\u03ce\u03bc\u03b7\u03bd)\nNot to see beforehand, but to see before one's self, as in Psa 16:8.\nI should not be moved (\u03bc\u1f74 \u03c3\u03b1\u03bb\u03b5\u03c5\u03b8\u1ff6)\nOr be shaken. Generally so rendered in the New Testament. See Mat 11:7; Mat 24:29; Heb 12:26, etc.\nRejoiced (\u1f20\u03b3\u03b1\u03bb\u03bb\u03b9\u03ac\u03c3\u03b1\u03c4\u03bf)\nRev., was glad. See on Pe1 1:6.\nShall rest (\u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b7\u03bd\u03ce\u03c3\u03b5\u03b9)\nSee on nests, Mat 8:20. Better, as Rev., dwell. Lit., dwell in a tent or tabernacle. Rendered lodge, Mat 13:32; Mar 4:32; Luk 13:19. It is a beautiful metaphor. My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection.\nIn hope ( \u1f10\u03c0' \u1f10\u03bb\u03c0\u03af\u03b4\u03b9)\nLit., on hope: resting on the hope of resurrection; his body being poetically conceived as hoping.\nLeave (\u1f10\u03b3\u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03c8\u03b5\u03b9\u03c2)\nLit., leave behind.\nSuffer (\u03b4\u03ce\u03c3\u03b5\u03b9\u03c2)\nLit., give.\nLet me speak (\u1f10\u03be\u1f78\u03bd \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd)\nLit., it is permitted me. Rev., I may. It is allowable for him to speak, because the facts are notorious.\nFreely (\u03bc\u03b5\u03c4\u1f70 \u03c0\u03b1\u1fe4\u1fe5\u03b7\u03c3\u03af\u03b1\u03c2)\nLit., with freedom. The latter word from \u03c0\u1fb6\u03bd, all, and \u1fe5\u1fc6\u03c3\u03b9\u03c2, speech; speaking everything, and therefore without reserve.\nThe patriarch (\u03c0\u03b1\u03c4\u03c1\u03b9\u03ac\u03c1\u03c7\u03bf\u03c5)\nFrom \u1f04\u03c1\u03c7\u03c9, to begin, and \u03c0\u03b1\u03c4\u03c1\u03b9\u03ac, a pedigree. Applied to David as the father of the royal family from which the Messiah sprang. It is used in the New Testament of Abraham (Heb 7:4), and of the sons of Jacob (Act 7:8).\nHe is dead and buried (\u1f10\u03c4\u03b5\u03bb\u03b5\u03cd\u03c4\u03b7\u03c3\u03b5 \u03ba\u03b1\u1f76 \u1f10\u03c4\u03ac\u03c6\u03b7)\nAorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried.\nHis sepulchre is with us\nOr among us (\u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd). On Mount Zion, where most of the Jewish kings were interred in the same tomb.\nAccording to the flesh, he would raise up Christ\nThe best texts omit. Render as Rev., he would set one upon his throne.\nIs not ascended (\u03bf\u1f50 \u1f00\u03bd\u03ad\u03b2\u03b7)\nAorist, did not ascend.\nThy footstool\nA.V. omits of thy feet.\nAssuredly (\u1f00\u03c3\u03c6\u03b1\u03bb\u1ff6\u03c2)\nFrom \u1f00, not, and \u03c3\u03c6\u03ac\u03bb\u03bb\u03c9, to cause to fall. Hence, firmly, steadfastly.\nThey were pricked (\u03ba\u03b1\u03c4\u03b5\u03bd\u03cd\u03b3\u03b7\u03c3\u03b1\u03bd)\nOnly here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as Genesis 34:7, of the grief of the sons of Jacob at the dishonor of Dinah. See, also, Psa 109:16(Sept. 108) Psa 109:16 : \"broken in heart.\" The kindred noun \u03ba\u03b1\u03c4\u03ac\u03bd\u03c5\u03be\u03b9\u03c2 occurs Rom 11:8, in the sense of slumber (Rev., stupor). Compare Isa 29:10. See, also, Psa 60:3. (Sept. 59) Psa 60:3 : \u03bf\u1f36\u03bd\u03bf\u03bd \u03ba\u03b1\u03c4\u03b1\u03bd\u03cd\u03be\u03b5\u03c9\u03c2, the wine of astonishment (Rev., wine of staggering). The radical idea of the word is given in the simple verb \u03bd\u03cd\u03c3\u03c3\u03c9, to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left stings in the minds of his hearers (\"De Oratore,\" iii., 34.)\nRepent\nSee on Mat 3:2.\nIn the name (\u1f10\u03c0\u1f76 \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9)\nLit., upon the name. See on Mat 28:19.\nRemission\nAfar off (\u03b5\u1f30\u03c2 \u03bc\u03b1\u03ba\u03c1\u1f70\u03bd)\nLit., unto a long way. Referring probably to the Gentiles, who are described by this phrase both in the Old and New Testaments. See Zac 6:15; Eph 2:11-13. Peter knew the fact that the Gentiles were to be received into the Church, but not the mode. He expected they would become Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the apostles to preach to all nations.\nShall call (\u03c0\u03c1\u03bf\u03c3\u03ba\u03b1\u03bb\u03ad\u03c3\u03b7\u03c4\u03b1\u03b9)\nRev. gives the force of \u03c0\u03c1\u03cc\u03c2, to: \"shall call unto him.\"\nOther (\u1f11\u03c4\u03ad\u03c1\u03bf\u03b9\u03c2)\nAnd various.\nDid he testify (\u03b4\u03b9\u03b5\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b5\u03c4\u03bf)\nThe preposition \u03b4\u03b9\u03ac gives the force of solemnly, earnestly.\nSave yourselves (\u03c3\u03ce\u03b8\u03b7\u03c4\u03b5)\nMore strictly, be ye saved.\nUntoward (\u03c3\u03ba\u03bf\u03bb\u03b9\u1fb6\u03c2)\nLit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (froward). So Shakespeare:\n\"'Tis a good hearing when children are toward,\nBut a harsh hearing when women are froward.\"\nTaming of the Shrew, v., 2.\n\"Spoken like a toward prince.\"\n3 Henry VI., ii., 2.\nUntoward, therefore, meant intractable, perverse. So Shakespeare:\n\"What means this scorn, thou most untoward knave ?\"\nK. John, i, 1.\n\"And if she be froward,\nThen hast thou taught Hortensio to be untoward.\"\nTaming of the Shrew, iv., 5.\nCompare Deu 32:5.\nContinued steadfastly\nSee on Act 1:14.\nDoctrine (\u03b4\u03b9\u03b4\u03b1\u03c7\u1fc7)\nBetter, teaching.\nFellowship (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u1fb3)\nFrom \u03ba\u03bf\u03b9\u03bd\u03cc\u03c2, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as Co1 10:16; Co2 13:14. Fellowship is the most common rendering. Thus Phi 1:5 : \"your fellowship in the gospel,\" signifying co-operation in the widest sense; participation in sympathy, suffering, and labor. Compare Jo1 1:3, Jo1 1:6, Jo1 1:7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Rom 15:26; Heb 13:16, where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.\nBreaking (\u03ba\u03bb\u03ac\u03c3\u03b5\u03b9)\nUsed by Luke only, and only in the phrase breaking of bread. The kindred verb \u03ba\u03bb\u03ac\u03b6\u03c9 or \u03ba\u03bb\u03ac\u03c9, to break, occurs often, but, like the noun, only of breaking bread. Hence used to designate the celebration of the Lord's Supper.\nPrayers (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03b1\u1fd6\u03c2)\nAlways of prayer to God. Compare on \u03b4\u03b5\u03ae\u03c3\u03b5\u03b9\u03c2, prayers, Luk 5:33; and besought, Luk 8:38.\nFear (\u03c6\u03cc\u03b2\u03bf\u03c2)\nNot terror, but reverential awe: as Mar 4:41; Luk 7:16; Pe1 1:17, etc.\nCommon (\u03ba\u03bf\u03b9\u03bd\u1f70)\nCompare fellowship, Act 2:42.\nPossessions (\u03ba\u03c4\u03ae\u03bc\u03b1\u03c4\u03b1)\nLanded property.\nGoods (\u1f51\u03c0\u03ac\u03c1\u03be\u03b5\u03b9\u03c2)\nPossessions in general; movables.\nSee on Mat 18:19.\nFrom house to house (\u03ba\u03b1\u03c4' \u03bf\u1f36\u03ba\u03bf\u03bd)\nBetter, as Rev., at home, contrasted with in the temple. Compare Plm 1:2; Col 4:15; Co1 16:19.\nDid eat their meat (\u03bc\u03b5\u03c4\u03b5\u03bb\u03ac\u03bc\u03b2\u03b1\u03bd\u03bf\u03bd \u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2)\nRev., take their food. Partake would be better, giving the force of \u03bc\u03b5\u03c4\u03ac, with. Note the imperfect: \"continued to partake.\"\nSingleness (\u1f00\u03c6\u03b5\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9)\nOnly here in New Testament. Derived from \u1f00, not, and \u03c6\u03b5\u03bb\u03bb\u03b5\u03cd\u03c2, stony ground. Hence of something simple or plain.\nAdded (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c4\u03af\u03b8\u03b5\u03b9)\nImperfect: kept adding.\nSuch as should be saved (\u03c4\u03bf\u1f7a\u03c2 \u03c3\u03c9\u03b6\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2)\nLit., as Rev., those that were being saved. The rendering of the A. V. would require the verb to be in the future, whereas it is the present participle. Compare Co1 1:18. Salvation is a thing of the present, as well as of the past and future. The verb is used in all these senses in the New Testament. Thus, we were saved (not are, as A. V.), Rom 8:24; shall or shalt be saved, Rom 10:9, Rom 10:13; ye are being saved, Co1 15:2. \"Godliness, righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as Act 2:47, 'The Lord added to the church daily such as should be saved,' where the Greek implies a different idea\" (Lightfoot, \"On a Fresh Revision of the New Testament\").\nTo the church\nSee on Mat 16:18.","title":"Vincent's Word Studies: Acts: Acts Chapter 2","type":"page"}