Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 3ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Γ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Πέτρος δὲ καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην.

Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.

Scene-setting / narrative resumptionδέThe imperfect ἀνέβαινον opens the narrative with ongoing action: they were on their way up. The ninth hour (3 p.m.) was the hour of the afternoon תמיד sacrifice, a fixed time of public prayer — anchoring the miracle in the rhythm of Jewish temple piety.
ΠέτροςPeterNominativesubjectΠέτρος: Greek rendering of Aram. Κηφᾶς ('rock'); the leading apostle here paired with John.
δέnowcontinuative/mild adversative particle
καίandconnective conjunction
ἸωάννηςJohnNominativesubject (compound)Ἰωάννης: the son of Zebedee; regularly paired with Peter in early Acts (3:1, 3, 4, 11; 4:13, 19; 8:14).
ἀνέβαινονwere going upImpf Act Indic 3 Pl · ἀναβαίνωmain verb→ progressive imperfect (action in progress)ἀναβαίνω: 'go up'; the temple mount was ascended — topographical and cultic connotation.
εἰςintopreposition + accusative (goal)
τὸtheAccusativearticle
ἱερόνtempleAccusativeobject of εἰς (goal)ἱερόν: the temple complex (vs. ναός, the inner sanctuary); the whole sacred precinct.
ἐπίatpreposition + accusative (temporal)
τὴνtheAccusativearticle
ὥρανhourAccusativeaccusative of timeὥρα: 'hour'; with ἐπί here marking a time-point.
τῆςof theGenitivearticle
προσευχῆςprayerGenitivegenitive of description (defining the hour)προσευχή: 'prayer'; the scheduled prayer time aligned with the afternoon sacrifice.
τὴνtheAccusativearticle (attributive apposition)
ἐνάτηνninthAccusativeattributive adjective (specifying the hour)ἔνατος: 'ninth'; 3 p.m. by Roman reckoning — also the hour of Jesus' death (Mark 15:34).
2

καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν.

And a certain man lame from his mother's womb was being carried, whom they placed every day at the gate of the temple called the Beautiful, to ask for alms from those entering the temple.

Scene introduction (new participant)καίThe imperfect ἐβαστάζετο and ἐτίθουν establish the man's habitual, daily condition before the healing. 'From his mother's womb' underscores the congenital nature of the disability (cf. 14:8), making the healing more spectacular — a detail that echoes the blind-from-birth man in John 9.
καίandconnective conjunction
τιςa certainNominativeindefinite pronoun (subject modifier)
ἀνήρmanNominativesubjectἀνήρ: 'man' (adult male); used rather than the generic ἄνθρωπος.
χωλόςlameNominativepredicate adjective (attributive to subject)χωλός: 'lame, crippled'; echoes Isa 35:6 LXX ('then the lame man will leap like a deer').
ἐκfrompreposition + genitive (origin/cause)
κοιλίαςwombGenitivegenitive of source (ἐκ κοιλίας = 'from the womb')κοιλία: 'belly, womb'; ἐκ κοιλίας μητρός is an idiom for 'congenitally' (cf. Acts 14:8; Ps 22:10 LXX).
μητρὸςof motherGenitivegenitive of possessionμήτηρ: 'mother'; the phrase 'womb of his mother' stresses the congenital lifelong condition.
αὐτοῦhisGenitivegenitive of possession (pronoun)
ὑπάρχωνbeingPres Act Ptc Nom Sg Masc · ὑπάρχωcircumstantial participle (concessive/causal)→ customary present (permanent state)ὑπάρχω: 'be, exist'; often in Acts as a more formal alternative to εἶναι — his state was constitutive.
ἐβαστάζετοwas being carriedImpf Pass Indic 3 Sg · βαστάζωmain verb→ progressive imperfect (ongoing habitual action)βαστάζω: 'carry, bear'; the passive emphasizes his total dependence on others.
ὅνwhomAccusativerelative pronoun (object of ἐτίθουν)
ἐτίθουνthey placedImpf Act Indic 3 Pl · τίθημιmain verb (relative clause)→ iterative imperfect (day after day)τίθημι: 'place, set'; the imperfect with καθ᾽ ἡμέραν vividly portrays the daily routine.
καθ᾽everypreposition + accusative (distributive)
ἡμέρανdayAccusativedistributive accusative (καθ᾽ ἡμέραν = every day)ἡμέρα: 'day'; καθ᾽ ἡμέραν is a fixed idiom for 'daily, every day'.
πρόςatpreposition + accusative (spatial proximity)
τὴνtheAccusativearticle
θύρανgateAccusativeobject of πρός (spatial goal)θύρα: 'door, gate'; here a specific temple gate — the Beautiful Gate, probably the Nicanor Gate.
τοῦof theGenitivearticle
ἱεροῦtempleGenitivegenitive of possessionἱερόν: the temple complex; this gate opened into the court of the women.
τὴνtheAccusativearticle (introducing appositive participial clause)
λεγομένηνcalledPres Pass Ptc Acc Sg Fem · λέγωattributive participle (identifying the gate)→ customary present (name in current use)λέγω: 'say, call'; the passive 'being called' = 'known as.'
ὩραίανBeautifulAccusativepredicate accusative (name of the gate)ὡραῖος: 'beautiful, fair'; the gate's name (cf. Josephus, War 5.5.3 on the great Corinthian bronze gate).
τοῦtoGenitivegenitive article (introducing articular infinitive of purpose)
αἰτεῖνask forPres Act Inf · αἰτέωarticular infinitive of purpose→ customary present (repeated asking)αἰτέω: 'ask, beg, request'; the articular infinitive with τοῦ expresses purpose — his station was a begging post.
ἐλεημοσύνηνalmsAccusativedirect object of αἰτεῖνἐλεημοσύνη: 'alms, charitable gift'; cognate with ἔλεος ('mercy'); temple almsgiving was a central Jewish piety.
παράfrompreposition + genitive (source of alms)
τῶνthoseGenitivearticle (substantival)
εἰσπορευομένωνenteringPres Mid Ptc Gen Pl Masc · εἰσπορεύομαιsubstantival participle (subject of εἰσπορευομένων = 'those who were entering')→ customary present (the stream of worshippers)εἰσπορεύομαι: 'go into, enter'; middle voice; the temple gate was a natural choke-point for begging.
εἰςintopreposition + accusative (goal)
τὸtheAccusativearticle
ἱερόνtempleAccusativeobject of εἰς (goal)ἱερόν: the temple complex; the repetition (vv.1, 2) frames the setting.
3

ὃς ἰδὼν Πέτρον καὶ Ἰωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερόν, ἠρώτα ἐλεημοσύνην λαβεῖν.

He, seeing Peter and John about to enter the temple, asked to receive alms.

Narrative development (the request)asyndetonAsyndeton continues the scene. The aorist participle ἰδών is antecedent to the imperfect ἠρώτα — seeing them, he set about asking. The use of μέλλοντας with the infinitive εἰσιέναι catches the apostles in mid-approach.
ὅςheNominativerelative pronoun used as personal pronoun (subject)
ἰδώνseeingAor Act Ptc Nom Sg Masc · ὁράωtemporal/causal participle (antecedent to main verb)→ constative aorist (single moment of perception)ὁράω: 'see, perceive'; the aorist marks the decisive moment of noticing them.
ΠέτρονPeterAccusativeobject of ἰδώνΠέτρος: Peter; named first, the principal actor throughout.
καίandconnective conjunction
ἸωάννηνJohnAccusativeobject of ἰδών (compound)Ἰωάννης: John; the silent witness whose presence validates Peter's action (cf. Deut 19:15).
μέλλονταςabout toPres Act Ptc Acc Pl Masc · μέλλωobject complement participle (supplementary to ἰδών)→ futuristic present (imminent action)μέλλω: 'be about to'; with infinitive expresses imminent action — they were on the verge of entering.
εἰσιέναιto enterPres Act Inf · εἴσειμιcomplementary infinitive (with μέλλω)εἴσειμι: 'go into'; a relatively rare compound; the present infinitive with μέλλω is standard construction.
εἰςintopreposition + accusative (goal)
τὸtheAccusativearticle
ἱερόνtempleAccusativeobject of εἰς (goal)ἱερόν: the temple complex — third occurrence in three verses, cementing the setting.
ἠρώταaskedImpf Act Indic 3 Sg · ἐρωτάωmain verb→ inceptive imperfect (he began asking)ἐρωτάω: 'ask, request'; the imperfect suggests he began his petition as they approached.
ἐλεημοσύνηνalmsAccusativedirect objectἐλεημοσύνη: 'charitable gift'; what he expected was money — what he received was healing.
λαβεῖνto receiveAor Act Inf · λαμβάνωepexegetic infinitive (specifying the content of his request)→ constative aorist (receive as a whole act)λαμβάνω: 'take, receive'; the epexegetic infinitive clarifies the nature of the request.
4

ἀτενίσας δὲ Πέτρος εἰς αὐτὸν σὺν τῷ Ἰωάννῃ εἶπεν· Βλέψον εἰς ἡμᾶς.

But Peter, fixing his gaze on him together with John, said, 'Look at us.'

Narrative turn (the apostolic response)δέἀτενίζω ('to stare intently') is a Lucan word (12 of 14 NT occurrences in Luke-Acts); the intense gaze signals what is about to happen is no ordinary almsgiving. The command Βλέψον εἰς ἡμᾶς prepares the man to receive something different.
ἀτενίσαςfixing his gazeAor Act Ptc Nom Sg Masc · ἀτενίζωattendant circumstance participle→ constative aorist (decisive act of focused looking)ἀτενίζω: 'gaze intently, fix eyes on'; a Lucan favorite — signaling divine attention or inspired speech (cf. 1:10; 6:15; 7:55; 13:9).
δέbutmild adversative/continuative particle
ΠέτροςPeterNominativesubjectΠέτρος: Peter acts and speaks throughout; John is a silent partner.
εἰςonpreposition + accusative (direction of gaze)
αὐτόνhimAccusativeobject of εἰς
σύνtogether withpreposition + dative (association)
τῷtheDativearticle
ἸωάννῃJohnDativeobject of σύν (associative dative)Ἰωάννης: John; the σύν emphasizes corporate apostolic witness — the healing is not Peter's private miracle.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (single speech act)λέγω: 'say'; the aorist here marks the decisive utterance.
ΒλέψονlookAor Act Impv 2 Sg · βλέπωmain verb (imperative command)→ constative aorist (give your attention now)βλέπω: 'see, look'; the aorist imperative calls for immediate, deliberate attention — he must look at them, not at the ground.
εἰςatpreposition + accusative (direction)
ἡμᾶςusAccusativeobject of εἰς
5

ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρ᾽ αὐτῶν λαβεῖν.

And he fixed his attention on them, expecting to receive something from them.

Responsive narrative (his expectation)δέThe imperfect ἐπεῖχεν ('he was holding his attention on') together with the participle προσδοκῶν portrays the man's growing expectancy — he thought alms were coming, which makes the surprising gift of vv.6–7 all the more striking.
heNominativearticle used as personal pronoun (subject)
δέandcontinuative particle
ἐπεῖχενwas fixing attentionImpf Act Indic 3 Sg · ἐπέχωmain verb→ progressive imperfect (sustained attention)ἐπέχω: 'hold toward, give attention to'; with dative means 'pay attention to someone'; only here in Acts.
αὐτοῖςthemDativedative of direction/object (of ἐπεῖχεν)
προσδοκῶνexpectingPres Act Ptc Nom Sg Masc · προσδοκάωcircumstantial participle (manner/cause)→ progressive present (his continued hope)προσδοκάω: 'expect, wait for, look for'; signals the anticipation that will be redirected.
τιsomethingAccusativeindefinite pronoun (direct object of λαβεῖν)
παρ᾽frompreposition + genitive (source)
αὐτῶνthemGenitivegenitive of source (object of παρά)
λαβεῖνto receiveAor Act Inf · λαμβάνωcomplementary infinitive (object of προσδοκῶν)→ constative aorist (receiving as a whole act)λαμβάνω: 'take, receive'; what he expected was τι ('something') — unspecified coin; he got healing.
6

εἶπεν δὲ Πέτρος· Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι· ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειρε καὶ περιπάτει.

But Peter said, 'Silver and gold I do not have, but what I have I give to you: in the name of Jesus Christ of Nazareth, rise and walk.'

Climactic declarationδέThe chiastic structure 'silver and gold I do not have / but what I have I give to you' sets the gift in relief. The healing formula 'in the name of Jesus Christ of Nazareth' carries the full weight of Christ's exalted authority (v.16); the paired imperatives ἔγειρε καὶ περιπάτει are immediate commands.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (single speech act)λέγω: 'say'; introduces the healing word.
δέbutmild adversative particle
ΠέτροςPeterNominativesubjectΠέτρος: the spokesperson; John continues silent.
ἈργύριονsilverNominativesubject (nominative of negated predication)ἀργύριον: 'silver, silver coin, money'; the expected commodity at a begging post.
καίandconnective conjunction
χρυσίονgoldNominativesubject (compound, negated)χρυσίον: 'gold, gold coin'; the pair ἀργύριον καὶ χρυσίον = all monetary wealth.
οὐχnotnegation
ὑπάρχειbelongsPres Act Indic 3 Sg · ὑπάρχωmain verb (existential/possessive)→ gnomic present (stating a current fact)ὑπάρχω: 'be, belong to, exist'; with dative of possessor — 'there is not to me' = I do not have.
μοιto meDativedative of possession
whatAccusativerelative pronoun (object of δίδωμι, fronted for contrast)
δέbutadversative particle (ὃ δέ = 'but what')
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb (relative clause)→ gnomic present (present possession)ἔχω: 'have, possess'; what Peter 'has' is the authority of Jesus' name.
τοῦτόthisAccusativedemonstrative pronoun (resumptive object of δίδωμι)
σοιto youDativedative of indirect object (beneficiary)
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb (solemn performative)→ performative present (the gift is being enacted as it is stated)δίδωμι: 'give'; the present tense is performative — in saying it, he does it; echoes Jesus' healing authority delegated to the apostles.
ἐνinpreposition + dative (sphere/authority)
τῷtheDativearticle
ὀνόματιnameDativedative of means/authority (ἐν τῷ ὀνόματι = by the authority of)ὄνομα: 'name'; in Acts 'the name' concentrates the person and authority of the exalted Lord (cf. 3:16; 4:7, 10, 12, 17, 18, 30).
Ἰησοῦof JesusGenitivegenitive of possession (whose name)Ἰησοῦς: the Nazarene, risen and exalted — the name by which healing comes.
ΧριστοῦChristGenitiveapposition to ἸησοῦΧριστός: 'Anointed, Messiah'; in Acts 3 the full title connects the healing to Peter's sermon.
τοῦtheGenitivearticle
ΝαζωραίουNazareneGenitivegenitive appositive (identifying epithet)Ναζωραῖος: 'Nazarene'; the historical identification marks the Jesus of history as the source of healing power (cf. 2:22; 4:10).
ἔγειρεrisePres Act Impv 2 Sg · ἐγείρωmain verb (imperative command)→ ingressive present (begin to rise)ἐγείρω: 'raise, rise'; the same verb used of the resurrection (3:15; 4:10) — the healing echoes the resurrection.
καίandconnective conjunction (joining imperatives)
περιπάτειwalkPres Act Impv 2 Sg · περιπατέωmain verb (imperative command)→ ingressive present (begin to walk)περιπατέω: 'walk, walk about'; the command previews the fulfillment of Isa 35:6 ('the lame man will leap').
7

καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά,

And taking him by the right hand he raised him up; and immediately his feet and his ankles were made strong,

Narrative climax (the healing enacted)καίThe physical contact (right hand) and the verb ἤγειρεν mirror resurrection language (see v.6). παραχρῆμα ('immediately') is a Lucan hallmark of miraculous healing (Luke 1:64; 4:39; 5:25; 8:44, 47, 55; 13:13; 18:43; 19:11; Acts 12:23; 13:11; 16:26, 33) — the healing is instantaneous and complete.
καίandconnective conjunction
πιάσαςtaking hold ofAor Act Ptc Nom Sg Masc · πιάζωattendant circumstance participle→ constative aorist (single grasping action)πιάζω: 'grasp, seize, take hold of'; the physical touch is the point of contact for power.
αὐτόνhimAccusativedirect object of πιάσας
τῆςof theGenitivearticle (genitive of part grasped)
δεξιᾶςrightGenitivegenitive of attribute (partitive: took him by the right)δεξιός: 'right'; the right hand signifies power and authority in Semitic idiom.
χειρόςhandGenitivegenitive of part grasped (whole-part genitive)χείρ: 'hand'; grasping the right hand of the lame man echoes the divine help of Isa 41:13 ('I take you by the right hand').
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωmain verb→ constative aorist (single act of raising)ἐγείρω: 'raise'; used both for healing and resurrection — the same verb as the resurrection proclamation (vv.15, 26; 4:10).
αὐτόνhimAccusativedirect object
παραχρῆμαimmediatelyadverb of timeπαραχρῆμα: 'at once, immediately'; exclusively Lucan in the NT (13 occurrences) — Luke's word for the instantaneity of miraculous healing.
δέandcontinuative particle
ἐστερεώθησανwere strengthenedAor Pass Indic 3 Pl · στερεόωmain verb (divine passive)→ constative aorist (complete change of state)στερεόω: 'make firm, strengthen, establish'; a divine passive — God does the strengthening. Used of foundations and solid structures; the same verb appears at 16:5 of churches being strengthened.
αἱtheNominativearticle
βάσειςfeetNominativesubjectβάσις: 'foot, base, step'; a medical term (Hippocrates uses it); Luke the physician's precise anatomical vocabulary.
αὐτοῦhisGenitivegenitive of possession
καίandconnective conjunction
τὰtheNominativearticle
σφυδράanklesNominativesubject (compound)σφυδρόν: 'ankle'; a hapax legomenon in the NT — again a medical term, underlining Luke's precision about the anatomy of the healing.
8

καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν.

And leaping up he stood and was walking, and he entered the temple with them, walking and leaping and praising God.

Narrative resolution (the healed man's exuberant response)καίThe string of participles (ἐξαλλόμενος, περιπατῶν, ἁλλόμενος, αἰνῶν) and finite verbs (ἔστη, περιεπάτει, εἰσῆλθεν) pile up to convey the exuberance. The leaping (ἁλλόμενος) is the fulfillment of Isa 35:6 LXX: 'then the lame man will leap (ἁλεῖται) like a deer.' The man enters the temple for the first time — having been barred by his disability from full participation.
καίandconnective conjunction
ἐξαλλόμενοςleaping upPres Mid Ptc Nom Sg Masc · ἐξάλλομαιattendant circumstance participle→ ingressive present (beginning to leap up)ἐξάλλομαι: 'leap out/up'; a hapax NT; the prefix ἐξ- intensifies — he sprang up out of his seated position.
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb→ ingressive aorist (came to stand)ἵστημι: 'stand'; the ingressive aorist captures the dramatic moment — he who had never stood, stood.
καίandconnective conjunction
περιεπάτειwas walkingImpf Act Indic 3 Sg · περιπατέωmain verb→ progressive imperfect (began and continued walking)περιπατέω: 'walk'; the imperfect describes the ongoing new activity. The same verb was the command in v.6.
καίandconnective conjunction
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ constative aorist (single entry)εἰσέρχομαι: 'enter, go in'; entering the temple marks a restored status — what was previously inaccessible is now open.
σύνwithpreposition + dative (accompaniment)
αὐτοῖςthemDativedative of accompaniment (object of σύν)
εἰςintopreposition + accusative (goal)
τὸtheAccusativearticle
ἱερόνtempleAccusativeobject of εἰς (goal)ἱερόν: the temple — he now enters what he had only sat outside; a restoration to community worship.
περιπατῶνwalkingPres Act Ptc Nom Sg Masc · περιπατέωcircumstantial participle (manner)→ progressive present (ongoing walking)περιπατέω: the activity commanded in v.6 now joyfully fulfilled.
καίandconnective conjunction
ἁλλόμενοςleapingPres Mid Ptc Nom Sg Masc · ἅλλομαιcircumstantial participle (manner)→ progressive present (continuing to leap)ἅλλομαι: 'leap, spring'; the fulfilment of Isa 35:6 LXX (ἁλεῖται ὡς ἔλαφος ὁ χωλός, 'the lame man will leap like a deer').
καίandconnective conjunction
αἰνῶνpraisingPres Act Ptc Nom Sg Masc · αἰνέωcircumstantial participle (manner/result)→ progressive present (sustained praise)αἰνέω: 'praise, glorify'; the man praises God, not Peter — the healing is transparently divine (cf. Luke 18:43; Acts 3:9).
τόνtheAccusativearticle
θεόνGodAccusativedirect object of αἰνῶνθεός: God; praise directed to God grounds the miracle theologically — preparing for Peter's sermon on the God of the fathers.
9

καὶ εἶδεν αὐτὸν πᾶς ὁ λαὸς περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν,

And all the people saw him walking and praising God,

Witness report (crowd's perception)καίThe crowd's seeing is framed with 'all the people' (πᾶς ὁ λαός), a phrase marking a significant community response. The two participles (walking, praising) repeat the key acts of v.8, confirming the public and undeniable nature of the healing.
καίandconnective conjunction
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb→ constative aorist (act of seeing)ὁράω: 'see'; the crowd's perception validates the healing publicly.
αὐτόνhimAccusativedirect object (accusative + participle construction)
πᾶςallNominativeadjective (attributive, intensive)πᾶς: 'all, every, whole'; πᾶς ὁ λαός ('all the people') is a formula of communal witness in Luke-Acts.
theNominativearticle
λαόςpeopleNominativesubjectλαός: 'people'; in Luke-Acts often refers to Israel as the covenant people — their witness to the healing carries theological weight.
περιπατοῦνταwalkingPres Act Ptc Acc Sg Masc · περιπατέωobject complement participle (accusative + participle after εἶδεν)→ progressive present (they saw him in the act of walking)περιπατέω: walking — the repeated key word (vv.6, 8) marking the miracle's fulfillment.
καίandconnective conjunction
αἰνοῦνταpraisingPres Act Ptc Acc Sg Masc · αἰνέωobject complement participle (compound, accusative + participle)→ progressive present (ongoing praise)αἰνέω: 'praise'; the crowd sees both the physical restoration and the doxological response.
τόνtheAccusativearticle
θεόνGodAccusativedirect object of αἰνοῦνταθεός: God — the object of praise, directing the crowd's attention to the divine agent, not the human instrument.
10

ἐπεγίνωσκον δὲ αὐτὸν ὅτι αὐτὸς ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ.

And they recognized him, that he was the one who used to sit for alms at the Beautiful Gate of the temple, and they were filled with wonder and amazement at what had happened to him.

Conclusion of miracle narrative (recognition and awe)δέἐπεγίνωσκον (imperfect of recognition) and ἐπλήσθησαν (aorist of being filled) mark the dual response: they knew who he was, and they were overwhelmed. The identification of the man with the daily beggar from the Beautiful Gate closes the narrative ring opened in v.2. θάμβος and ἔκστασις are emotional superlatives conveying total astonishment.
ἐπεγίνωσκονthey recognizedImpf Act Indic 3 Pl · ἐπιγινώσκωmain verb→ inceptive imperfect (they began to recognize, realization dawning)ἐπιγινώσκω: 'recognize, know again'; the ἐπι- prefix adds the sense of recognition — knowing again someone already known. Their dawning realization is the closure of the miracle story.
δέandcontinuative particle
αὐτόνhimAccusativedirect object
ὅτιthatconjunction (introducing indirect statement)
αὐτόςheNominativesubject (intensive pronoun — 'he himself')
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (copula)→ progressive imperfect (he had been)εἰμί: the imperfect stresses his habitual former state — what he had always been versus what he now is.
the oneNominativearticle (substantival, predicate)
πρόςatpreposition + accusative (spatial)
τήνtheAccusativearticle
ἐλεημοσύνηνalmsAccusativeobject of πρός (purpose: 'for alms')ἐλεημοσύνη: 'alms'; echoing v.2 — the ring is closed.
καθήμενοςsittingPres Mid Ptc Nom Sg Masc · κάθημαιattributive participle (describing the one)→ customary present (his habitual posture)κάθημαι: 'sit'; the daily sitting contrasts with the leaping and walking of vv.7–8.
ἐπίatpreposition + dative (spatial)
τῇtheDativearticle
ὩραίᾳBeautifulDativeattributive adjective (name of the gate)ὡραῖος: 'beautiful'; the gate named in v.2 recurs — the story ends where it began.
ΠύλῃGateDativedative of place (object of ἐπί)πύλη: 'gate'; here equivalent to θύρα (v.2) — the Beautiful Gate. πύλη is the grander architectural term.
τοῦof theGenitivearticle
ἱεροῦtempleGenitivegenitive of possessionἱερόν: the temple complex — closure of the spatial setting.
καίandconnective conjunction
ἐπλήσθησανwere filledAor Pass Indic 3 Pl · πίμπλημιmain verb (divine passive)→ constative aorist (complete filling)πίμπλημι: 'fill'; the passive expresses they were overtaken by astonishment — the emotion seized them.
θάμβουςwonderGenitivegenitive of content (object of ἐπλήσθησαν — filled with)θάμβος: 'astonishment, wonder'; originally 'stunned' — a reaction to the supernatural (Luke 4:36; 5:9; Acts 3:10).
καίandconnective conjunction
ἐκστάσεωςamazementGenitivegenitive of content (compound with θάμβους)ἔκστασις: 'ecstasy, amazement' — literally 'standing outside oneself'; used of visions and overwhelming events (Acts 10:10; 11:5; 22:17).
ἐπίatpreposition + dative (cause of the emotion)
τῷtheDativearticle (substantival participle)
συμβεβηκότιthing that had happenedPerf Act Ptc Dat Sg Neut · συμβαίνωsubstantival participle (object of ἐπί — 'at the thing that had happened')→ intensive perfect (the event and its continuing reality)συμβαίνω: 'happen, come to pass'; the perfect participle stresses the permanent result — what had happened and still stood as the reality before them.
αὐτῷto himDativedative of indirect object (beneficiary of the event)
11

Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάννην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος, ἔκθαμβοι.

While he was holding on to Peter and John, all the people ran together toward them at the portico called Solomon's, utterly astounded.

Scene transition (crowd gathers for sermon)δέThe genitive absolute (Κρατοῦντος αὐτοῦ) sets the temporal frame. The healed man's clinging to the apostles is the physical magnet drawing the crowd. Solomon's Portico (the eastern colonnade of the outer court) is named as the setting for what follows — it will be a regular meeting place for the early believers (5:12).
Κρατοῦντοςwhile he was holdingPres Act Ptc Gen Sg Masc · κρατέωgenitive absolute (temporal)→ progressive present (ongoing clinging)κρατέω: 'hold, grasp, take hold of'; the healed man clung to his benefactors — natural gratitude and amazement.
δέnowcontinuative particle
αὐτοῦheGenitivegenitive absolute subject
τόνtheAccusativearticle
ΠέτρονPeterAccusativedirect object of ΚρατοῦντοςΠέτρος: Peter — held by the healed man.
καίandconnective conjunction
τόνtheAccusativearticle
ἸωάννηνJohnAccusativedirect object (compound with Πέτρον)Ἰωάννης: the man clung to both apostles.
συνέδραμενran togetherAor Act Indic 3 Sg · συντρέχωmain verb→ constative aorist (single collective movement)συντρέχω: 'run together'; the syn- prefix captures the convergence of the crowd from all directions.
πᾶςallNominativeadjective (intensive)πᾶς: 'all, whole'; repeating the πᾶς ὁ λαός of v.9 — the same total audience.
theNominativearticle
λαόςpeopleNominativesubjectλαός: 'people'; the covenant people of Israel — Peter's audience for the sermon.
πρόςtowardpreposition + accusative (directional)
αὐτούςthemAccusativeobject of πρός
ἐπίatpreposition + dative (locative)
τῇtheDativearticle
στοᾷporticoDativedative of place (object of ἐπί)στοά: 'portico, colonnade'; Solomon's Portico was the eastern colonnade along the outer temple court — a regular gathering place (cf. John 10:23; Acts 5:12).
τῇtheDativearticle (introducing the name)
καλουμένῃcalledPres Pass Ptc Dat Sg Fem · καλέωattributive participle (identifying the portico)→ customary present (in current use by that name)καλέω: 'call, name'; τῇ καλουμένῃ = 'known as' — identical construction to v.2.
ΣολομῶντοςSolomon'sGenitivegenitive of possession (name of the colonnade)Σολομών: Solomon; the portico named after him — probably a pre-Herodian remnant or a colonnade associated with him in tradition.
ἔκθαμβοιutterly astoundedNominativepredicate adjective (appositive to λαός)ἔκθαμβος: 'completely amazed, utterly astounded'; a NT hapax — the ἐκ- prefix intensifies θάμβος to the extreme; the crowd's wonder is at fever pitch.
12

ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· Ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν;

And seeing this, Peter addressed the people: 'Men of Israel, why do you marvel at this, or why do you stare at us, as though by our own power or piety we made him walk?'

Sermon opening (redirecting misplaced wonder)δέPeter's rhetorical questions (τί θαυμάζετε; / τί ἀτενίζετε;) redirect the wonder away from the apostles. The disclaimer of ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ ('our own power or piety') is a standard prophetic disavowal (cf. 14:15) — healing authority belongs to Jesus, not to them. The form of address ἄνδρες Ἰσραηλῖται marks the sermon as addressed to Israel.
ἰδώνseeingAor Act Ptc Nom Sg Masc · ὁράωtemporal participle (antecedent to main verb)→ constative aorist (taking in the situation)ὁράω: 'see'; Peter perceives the crowd's misguided awe and responds.
δέandcontinuative particle
theNominativearticle (with proper name)
ΠέτροςPeterNominativesubjectΠέτρος: the principal speaker of the second sermon in Acts (cf. ch.2).
ἀπεκρίνατοansweredAor Mid Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist (decisive response)ἀποκρίνομαι: 'answer, respond'; the middle voice; he is responding to the situation even without a direct question — a response to observed behavior.
πρόςtopreposition + accusative (audience)
τόνtheAccusativearticle
λαόνpeopleAccusativeobject of πρός (addressees)λαός: 'people'; the Israel-audience toward whom the sermon is directed.
ἌνδρεςMenVocativevocative of addressἀνήρ: 'man'; ἄνδρες is the standard Greek address for a male audience.
ἸσραηλῖταιIsraelitesVocativevocative of address (appositive)Ἰσραηλίτης: 'Israelite'; the ethnic-religious identity invoked to connect the healing to the covenant story about to be told (cf. 2:22).
τίwhyinterrogative adverb
θαυμάζετεdo you marvelPres Act Indic 2 Pl · θαυμάζωmain verb (rhetorical question)→ progressive present (you keep on marveling)θαυμάζω: 'marvel, wonder, be amazed'; the wonder is real but misdirected — it should point to Jesus, not the apostles.
ἐπίatpreposition + dative (object of wonder)
τούτῳthisDativedative demonstrative (object of ἐπί)
ordisjunctive conjunction
ἡμῖνat usDativedative of indirect object (object of ἀτενίζετε)
τίwhyinterrogative adverb
ἀτενίζετεdo you starePres Act Indic 2 Pl · ἀτενίζωmain verb (rhetorical question)→ progressive present (you keep staring)ἀτενίζω: 'gaze intently'; the same verb Peter used in v.4 — now thrown back on the crowd's misplaced stare.
ὡςas ifcomparative/concessive particle (introducing false premise)
ἰδίᾳownDativedative of means (attributive to δυνάμει)ἴδιος: 'one's own, private'; ἰδίᾳ δυνάμει = 'by our own power' — the disclaimer of independent agency.
δυνάμειpowerDativedative of meansδύναμις: 'power, ability'; what the crowd imagines the apostles possess independently — Peter denies it (cf. 4:7).
ordisjunctive conjunction
εὐσεβείᾳpietyDativedative of means (parallel to δυνάμει)εὐσέβεια: 'piety, godliness, devotion'; the pair δύναμις/εὐσέβεια covers both the miraculous and the moral — neither is the source.
πεποιηκόσινhaving madePerf Act Ptc Dat Pl Masc · ποιέωattributive participle (modifying ἡμῖν — 'as if we, who had made…')→ intensive perfect (as if the act were our permanent achievement)ποιέω: 'do, make'; the perfect participle grounds the rhetorical denial — as if the walking were their accomplished deed.
τοῦtoGenitivegenitive article (articular infinitive of result)
περιπατεῖνwalkPres Act Inf · περιπατέωarticular infinitive of result/object→ progressive present (the ongoing walking)περιπατέω: 'walk'; the infinitive specifies what they are accused of having caused — the walking miracle.
αὐτόνhimAccusativeaccusative subject of infinitive
13

ὁ θεὸς Ἀβραὰμ καὶ [ὁ θεὸς] Ἰσαὰκ καὶ [ὁ θεὸς] Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε αὐτὸν κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν.

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, glorified his Servant Jesus, whom you indeed handed over and denied in the presence of Pilate, though he had decided to release him.

Theological ground of the healing (God of the fathers glorified Jesus)asyndetonAsyndeton for emphasis. The triple patriarchal formula (Exod 3:6, 15) anchors the proclamation in Israel's covenantal God — the same God who glorified his παῖς ('Servant'). The contrast is stark: God glorified; you handed over. The participial phrase κρίναντος ἐκείνου ἀπολύειν exculpates Pilate to emphasize Israel's direct responsibility.
theNominativearticle (subject)
θεόςGodNominativesubjectθεός: the one God of Israel — identified by the threefold covenant name in what follows.
Ἀβραάμof AbrahamGenitivegenitive of relationship (the God of Abraham)Ἀβραάμ: Abraham; the triple formula (Exod 3:6) is the classic self-identification of the covenant God.
καίandconnective conjunction
Ἰσαάκof IsaacGenitivegenitive of relationship (the God of Isaac)Ἰσαάκ: Isaac; the second patriarch in the formula.
καίandconnective conjunction
Ἰακώβof JacobGenitivegenitive of relationship (the God of Jacob)Ἰακώβ: Jacob/Israel; completes the covenantal triad — this God is the one who acts now in Jesus.
theNominativearticle (resumptive, appositive)
θεόςGodNominativeapposition to the triple formula (resumptive subject)θεός: restated to make the subject emphatic before the predicate.
τῶνof theGenitivearticle
πατέρωνfathersGenitivegenitive of relationship ('of our fathers')πατήρ: 'father'; the appeal to the ancestors grounds the message in their shared covenant heritage.
ἡμῶνourGenitivegenitive of possession (pronoun)
ἐδόξασενglorifiedAor Act Indic 3 Sg · δοξάζωmain verb→ constative aorist (the resurrection-exaltation as completed glorification)δοξάζω: 'glorify'; the language of Isa 52:13 LXX (ὁ παῖς μου… δοξασθήσεται — 'my Servant… will be glorified') — applied to the resurrection and exaltation of Jesus.
τόνtheAccusativearticle
παῖδαServantAccusativedirect objectπαῖς: 'child, servant'; here in the Isaianic Servant sense (Isa 52:13; 53:11 LXX); the title is unique to Acts 3:13, 26; 4:27, 30 for Jesus.
αὐτοῦhisGenitivegenitive of possession ('his Servant')
ἸησοῦνJesusAccusativeapposition to παῖδα (the identity of the Servant)Ἰησοῦς: the historical person — the Servant of Isa 52–53 is Jesus of Nazareth.
ὅνwhomAccusativerelative pronoun (object, introducing accusation)
ὑμεῖςyouNominativesubject (emphatic — μέν highlights the contrast)
μένindeedparticle (μέν in contrast with God's action — ὑμεῖς μέν… ὁ θεός δέ implied)
παρεδώκατεhanded overAor Act Indic 2 Pl · παραδίδωμιmain verb→ constative aorist (completed act of betrayal/arrest)παραδίδωμι: 'hand over, deliver up, betray'; the same verb used of Judas's betrayal and the passion delivery (Luke 22:4, 6, 21, 22, 48; 23:25).
καίandconnective conjunction
ἠρνήσασθεdeniedAor Mid Indic 2 Pl · ἀρνέομαιmain verb (compound)→ constative aorist (the act of formal disavowal)ἀρνέομαι: 'deny, disown, refuse'; the same verb used of Peter's denial (Luke 22:57) — ironically, Peter charges the crowd with what he himself did.
αὐτόνhimAccusativedirect object (resumptive of ὅν)
κατάbeforepreposition + accusative (local: in the presence of)
πρόσωπονfaceAccusativeobject of κατά (κατὰ πρόσωπον = 'face to face, in the presence of')πρόσωπον: 'face'; κατὰ πρόσωπον is an idiom meaning 'in the presence of, before the face of' — they disowned him publicly before Pilate.
ΠιλάτουPilateGenitivegenitive of relationship (whose presence)Πιλᾶτος: Pontius Pilate, the Roman governor — his role is to highlight the judicial context of the denial.
κρίναντοςhaving decidedAor Act Ptc Gen Sg Masc · κρίνωgenitive absolute (concessive — though Pilate had decided)→ constative aorist (Pilate's judicial decision)κρίνω: 'judge, decide'; the genitive absolute introduces the concessive note — Pilate's verdict of release was overridden by their insistence.
ἐκείνουthat oneGenitivegenitive absolute subject (referring to Pilate)
ἀπολύεινto releasePres Act Inf · ἀπολύωcomplementary infinitive (object of κρίναντος)→ progressive present (his ongoing inclination to release)ἀπολύω: 'release, set free'; Pilate's repeated attempts to release Jesus (Luke 23:16, 20, 22) are in the background.
14

ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,

But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,

Intensification of the accusationδέThe antithesis sharpens: the Holy and Righteous One versus a murderer (Barabbas — cf. Luke 23:18–19). The titles ἅγιος ('holy') and δίκαιος ('righteous') echo OT messianic language (Ps 16:10; Isa 53:11) and set up the contrast with ἀρχηγὸν τῆς ζωῆς in v.15.
ὑμεῖςyouNominativesubject (emphatic, fronted)
δέbutadversative particle
τόνtheAccusativearticle
ἅγιονHoly OneAccusativedirect object (title)ἅγιος: 'holy'; as a Christological title: τὸν ἅγιον = 'the Holy One' — messianic (Ps 16:10; Luke 4:34; Acts 2:27; Rev 3:7).
καίandconnective conjunction
δίκαιονRighteous OneAccusativedirect object (compound title)δίκαιος: 'righteous, just'; the title ὁ δίκαιος = 'the Righteous One' — an early Christological designation (Isa 53:11; Acts 7:52; 22:14; 1 John 2:1; Jas 5:6).
ἠρνήσασθεdeniedAor Mid Indic 2 Pl · ἀρνέομαιmain verb→ constative aorist (act of denial)ἀρνέομαι: 'deny'; repeated from v.13 for emphasis — the double charge hammers home the indictment.
καίandconnective conjunction
ᾐτήσασθεaskedAor Mid Indic 2 Pl · αἰτέωmain verb (compound)→ constative aorist (the formal request at Pilate's tribunal)αἰτέω: 'ask, request'; the same root as ἐλεημοσύνην in vv.2–3 — an ironic echo: one beggar asked for alms, the crowd asked for a murderer.
ἄνδραa manAccusativedirect object (accusative + infinitive construction)ἀνήρ: a man — the indefinite description of Barabbas preceding the shocking epithet.
φονέαmurdererAccusativeapposition to ἄνδρα (identifying epithet)φονεύς: 'murderer'; Barabbas (Luke 23:19 — 'thrown into prison because of a certain insurrection in the city and murder'); the contrast with the Righteous One is stark.
χαρισθῆναιto be grantedAor Pass Inf · χαρίζομαιinfinitive of indirect discourse/purpose (object of ᾐτήσασθε)→ constative aorist (the single act of release)χαρίζομαι: 'grant as a favor, give graciously'; the verb of grace-giving is ironic — they asked for 'grace' toward a murderer, not toward the innocent.
ὑμῖνto youDativedative of beneficiary (object of χαρισθῆναι)
15

τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.

But you killed the Author of life, whom God raised from the dead, of which we are witnesses.

Climax of the indictment / kerygmatic proclamationδέThe ultimate irony: they killed τὸν ἀρχηγὸν τῆς ζωῆς — the very Source and Pioneer of life. The juxtaposition 'you killed… God raised' is the core of early Acts proclamation. ἀρχηγός is a key Christological title in Acts (5:31) and Hebrews (2:10; 12:2). The apostolic witness formula (μάρτυρές ἐσμεν) grounds the resurrection claim.
τόνtheAccusativearticle
δέbutadversative particle
ἀρχηγόνAuthorAccusativedirect object (Christological title, fronted for emphasis)ἀρχηγός: 'originator, founder, pioneer, prince'; used of Jesus at 5:31; Heb 2:10; 12:2 — the one who initiates, leads, and pioneers. Here 'Author of life' = both founder and source of life. The title is the chief crux of the sermon.
τῆςofGenitivearticle
ζωῆςlifeGenitivegenitive of description / objective genitiveζωή: 'life'; ἀρχηγὸς τῆς ζωῆς — the one who originates and dispenses life. The irony: killing the Life-giver cannot destroy life itself.
ἀπεκτείνατεyou killedAor Act Indic 2 Pl · ἀποκτείνωmain verb→ constative aorist (the historical act of crucifixion)ἀποκτείνω: 'kill, slay'; blunt and direct — the sermon does not soften the charge.
ὅνwhomAccusativerelative pronoun (object of ἤγειρεν)
theNominativearticle
θεόςGodNominativesubjectθεός: God — the same God of the patriarchs who glorified (v.13) now raised him from the dead.
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωmain verb (relative clause)→ constative aorist (the resurrection as completed event)ἐγείρω: 'raise'; the resurrection verb — God's answer to the crowd's killing; cf. vv.6, 7 where the same verb describes the healing.
ἐκfrompreposition + genitive (separation)
νεκρῶνthe deadGenitivegenitive of separation (ἐκ νεκρῶν = from among the dead)νεκρός: 'dead'; ἐκ νεκρῶν is the standard early-Christian resurrection formula — raised out from among the dead.
οὗof whichGenitivegenitive relative pronoun (genitive of content with μάρτυρες)
ἡμεῖςweNominativesubject (emphatic — contrasted with 'you')
μάρτυρέςwitnessesNominativepredicate nominativeμάρτυς: 'witness'; the apostolic witness formula grounds the proclamation — they are eyewitnesses of the risen Jesus (Luke 24:48; Acts 1:8, 22; 2:32; 5:32; 10:41; 13:31).
ἐσμενarePres Act Indic 1 Pl · εἰμίmain verb (copula)→ gnomic present (their permanent status as witnesses)εἰμί: 'be'; the present tense marks the permanent identity of the apostles as resurrection witnesses.
16

καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ δι᾽ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.

And by faith in his name, his name has made this man strong, whom you see and know; and the faith that is through him has given him this perfect health in the presence of all of you.

Explanation — the mechanism of the healingκαίVerse 16 is syntactically dense and has been the subject of much discussion. The double occurrence of 'the name' and 'faith' is not redundant but emphasizes both the divine agency (the name) and the human reception (faith — whether the man's, the apostles', or both is debated). ὁλοκληρία ('perfect wholeness') appears only here in the NT — a medical term.
καίandconnective conjunction
ἐπίon the basis ofpreposition + dative (basis/ground)
τῇtheDativearticle
πίστειfaithDativedative of basis (ἐπὶ τῇ πίστει = on the basis of faith)πίστις: 'faith, trust'; the word occurs twice in this verse — faith as the instrument of the healing (cf. v.16b).
τοῦof theGenitivearticle
ὀνόματοςnameGenitiveobjective genitive (faith directed to the name)ὄνομα: 'name'; 'faith in the name' = trust in the authority and person of Jesus. The 'name' is central to this chapter (vv.6, 16[×2]).
αὐτοῦhisGenitivegenitive of possession (whose name)
τοῦτονthis manAccusativedirect object (fronted for emphasis)
ὅνwhomAccusativerelative pronoun (resuming τοῦτον)
θεωρεῖτεyou seePres Act Indic 2 Pl · θεωρέωmain verb (relative clause)→ progressive present (you are seeing him right now)θεωρέω: 'behold, observe'; a more deliberate seeing than βλέπω — you can see with your own eyes this very moment.
καίandconnective conjunction
οἴδατεknowPerf Act Indic 2 Pl · οἶδαmain verb (relative clause, compound)→ intensive perfect (you have known him all along)οἶδα: 'know'; the perfect stresses existing knowledge — they recognized him (v.10), they knew who he was.
ἐστερέωσενhas made strongAor Act Indic 3 Sg · στερεόωmain verb→ constative aorist (the completed healing)στερεόω: 'make firm, strengthen'; the same verb as v.7 (passive there, active here) — God/the name is the agent of the strengthening.
τόtheNominativearticle
ὄνομαnameNominativesubject (the name as agent)ὄνομα: 'name'; here the name acts as subject — the concentrated authority of the risen Lord is the effective cause.
αὐτοῦhisGenitivegenitive of possession
καίandconnective conjunction
theNominativearticle
πίστιςfaithNominativesubjectπίστις: 'faith'; repeated from the verse's opening — faith through Jesus is the channel of healing grace.
theNominativearticle (introducing relative phrase)
δι᾽throughpreposition + genitive (means/mediation)
αὐτοῦhimGenitivegenitive of mediation (the faith that comes through Jesus)
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb→ constative aorist (the gift bestowed)δίδωμι: 'give'; the grace-giving verb — the same root as χαρισθῆναι in v.14.
αὐτῷto himDativedative of indirect object (the healed man)
τήνtheAccusativearticle
ὁλοκληρίανperfect healthAccusativedirect objectὁλοκληρία: 'wholeness, soundness, perfect health'; a NT hapax — the word suggests completeness in every part (ὅλος 'whole' + κλῆρος 'lot/portion'); used in medical and philosophical contexts.
ταύτηνthisAccusativedemonstrative adjective (attributive)
ἀπέναντιin the presence ofimproper preposition + genitiveἀπέναντι: 'opposite, before, in front of'; the healing was public and verifiable — no hidden transaction.
πάντωνallGenitivegenitive adjective (attributive to ὑμῶν)πᾶς: 'all'; the totality of the gathered crowd as witnesses.
ὑμῶνof youGenitivegenitive of reference (object of ἀπέναντι)
17

καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν·

And now, brothers, I know that you acted in ignorance, as did your rulers also.

Pastoral mitigation (opening the door to repentance)καίThe shift from accusation to appeal is marked by ἀδελφοί ('brothers') — an inclusive, collegial address that opens the possibility of repentance. The 'ignorance' appeal (κατὰ ἄγνοιαν) is not exculpation but an opportunity: ignorance is curable by repentance (v.19), whereas willful defiance is not. Luke 23:34 ('Father, forgive them, for they do not know what they are doing') is in the background.
καίandconnective/transitional conjunction
νῦνnowadverb of time (transitional — marking the turn from accusation to appeal)νῦν: 'now'; temporal and logical — the sermon pivots here from indictment to invitation.
ἀδελφοίbrothersVocativevocative of addressἀδελφός: 'brother'; the address signals solidarity — Peter identifies himself with his audience as fellow Jews, members of the covenant family.
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb→ intensive perfect (settled knowledge)οἶδα: 'know'; Peter's acknowledgment is genuine — he knows their action was out of ignorance, not apostasy.
ὅτιthatconjunction (introducing indirect statement)
κατάaccording topreposition + accusative (norm/standard — 'in accordance with')
ἄγνοιανignoranceAccusativeobject of κατά (norm: 'acting in/according to ignorance')ἄγνοια: 'ignorance, lack of knowledge'; NT: here and Acts 17:30; Eph 4:18; 1 Pet 1:14. Not moral neutrality but absence of revelation-knowledge — the remedy is proclamation.
ἐπράξατεyou actedAor Act Indic 2 Pl · πράσσωmain verb (indirect statement)→ constative aorist (the completed deed)πράσσω: 'do, act, practice'; in Acts often of deeds with moral weight (cf. 26:20, 26; Rom 1:32); here of the handing over and killing.
ὥσπερjust ascomparative conjunctionὥσπερ: 'just as, even as'; extends the ignorance concession to the rulers — both crowd and leadership acted without full knowledge.
καίalsoadverbial (also, even)
οἱtheNominativearticle
ἄρχοντεςrulersNominativesubject (comparative clause)ἄρχων: 'ruler, leader'; the chief priests and elders who handed Jesus over — even they are covered by the ignorance mitigation (cf. 1 Cor 2:8).
ὑμῶνyourGenitivegenitive of possession
18

ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως.

But what God announced beforehand through the mouth of all the prophets, that his Christ would suffer, he has thus fulfilled.

Theological reversal (human ignorance, divine purpose)δέThe adversative δέ turns the ignorance of v.17 into the occasion for displaying divine sovereignty: God pre-announced and God fulfilled. 'Through the mouth of all the prophets' is a Lucan formula for the total witness of Scripture (cf. Luke 24:27, 44). The suffering of the Messiah (παθεῖν τὸν χριστόν) is the fulfillment — a theme that will drive vv.22–25.
theNominativearticle
δέbutadversative particle
θεόςGodNominativesubjectθεός: God is the agent of both the prophecy and its fulfillment.
whatAccusativerelative pronoun (fronted object of ἐπλήρωσεν)
προκατήγγειλενannounced beforehandAor Act Indic 3 Sg · προκαταγγέλλωmain verb (relative clause)→ constative aorist (the historical prophetic announcements)προκαταγγέλλω: 'announce beforehand, foretell'; NT: only here and 7:52 — the preaching of the prophets was prior announcement of the Christ event.
διάthroughpreposition + genitive (means/instrument)
στόματοςmouthGenitivegenitive of instrument (διὰ στόματος = through the mouth of)στόμα: 'mouth'; the formulaic 'through the mouth of' (cf. Luke 1:70; Acts 1:16; 4:25) emphasizes divine speech through human prophetic agency.
πάντωνallGenitivegenitive adjective (attributive)πᾶς: 'all'; the totality — the whole prophetic witness, not just a few texts.
τῶνtheGenitivearticle
προφητῶνprophetsGenitivegenitive of possession (whose mouth)προφήτης: 'prophet'; cf. Luke 24:27 ('all the prophets') and 24:44 ('the Law, Prophets, and Psalms').
παθεῖνto sufferAor Act Inf · πάσχωinfinitive of indirect statement (content of what God announced)→ constative aorist (the suffering as a complete event)πάσχω: 'suffer'; the crucifixion-suffering of the Messiah is the prophetic content — Luke builds the case (cf. Luke 24:26, 46: 'the Christ must suffer').
τόνtheAccusativearticle
χριστόνChristAccusativeaccusative subject of infinitive (τὸν χριστὸν παθεῖν = the Christ to suffer)Χριστός: 'Anointed, Messiah'; the accusative-infinitive construction makes Christ the subject of the predicted suffering.
αὐτοῦhisGenitivegenitive of possession (God's Messiah)
ἐπλήρωσενhas fulfilledAor Act Indic 3 Sg · πληρόωmain verb→ constative aorist (the completed fulfillment)πληρόω: 'fulfill, fill up, complete'; the passion was not a defeat but a divinely-engineered fulfillment of prior revelation.
οὕτωςthusadverb of mannerοὕτως: 'in this way, thus'; what happened — the handing over and killing — is precisely the mode of fulfillment.
19

μετανοήσατε οὖν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας,

Repent therefore, and turn back, so that your sins may be wiped out,

Inferential summons (the sermon's appeal)οὖνThe double imperative μετανοήσατε/ἐπιστρέψατε recapitulates the Pentecost appeal of 2:38. οὖν ('therefore') draws the conclusion from vv.13–18: because of who Jesus is and what God has done, repentance is both possible and urgent. The purpose clause (εἰς τό + infinitive) links repentance to the wiping out of sins — a vivid OT image (Isa 43:25; 44:22 LXX: ἐξήλειψα).
μετανοήσατεrepentAor Act Impv 2 Pl · μετανοέωmain verb (imperative command)→ constative aorist (decisive, whole-life turning)μετανοέω: 'repent, change one's mind and direction'; the aorist imperative calls for a definitive act of turning — not gradual improvement but decisive reorientation.
οὖνthereforeinferential conjunctionοὖν: 'therefore, then'; draws the logical conclusion from the foregoing — God has fulfilled the prophetic word; therefore, respond.
καίandconnective conjunction
ἐπιστρέψατεturn backAor Act Impv 2 Pl · ἐπιστρέφωmain verb (compound imperative)→ constative aorist (single decisive turning)ἐπιστρέφω: 'turn, return, convert'; the OT idea of שׁוּב (shuv) — turning back to God. The double imperative μετανοήσατε/ἐπιστρέψατε is the standard call to repentance-and-conversion in Acts (cf. 26:20).
εἰςso thatpreposition + articular infinitive (purpose)
τόtheAccusativearticle (articular infinitive)
ἐξαλειφθῆναιbe wiped outAor Pass Inf · ἐξαλείφωarticular infinitive of purpose (εἰς τό + inf.)→ constative aorist (the completed blotting out)ἐξαλείφω: 'wipe out, blot out, obliterate'; the LXX background (Isa 43:25; 44:22) pictures God wiping away sins like erasing writing from a tablet or clouds from the sky.
ὑμῶνyourGenitivegenitive of possession (whose sins)
τάςtheAccusativearticle
ἁμαρτίαςsinsAccusativeaccusative subject of infinitive (ἐξαλειφθῆναι τὰς ἁμαρτίας)ἁμαρτία: 'sin, failure'; the accumulation of offenses including the denial and killing of Jesus — now covered by the gospel's offer.
20

ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστόν, Ἰησοῦν,

that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you — Jesus —

Purpose (eschatological hope dependent on repentance)ὅπωςὅπως ἄν with subjunctive is a purpose clause — the two subjunctives (ἔλθωσιν, ἀποστείλῃ) are coordinate, both depending on repentance. 'Times of refreshing' (καιροὶ ἀναψύξεως) is a hapax NT phrase; the exact referent (present spiritual relief vs. eschatological renewal) is debated. The Christ 'appointed for you' is identified as Jesus — his sending may refer to the parousia (v.21 confirms this).
ὅπωςthatpurpose conjunction (ὅπως ἄν + subj.)ὅπως: 'in order that, so that'; a purpose conjunction, synonymous with ἵνα but more formal.
ἄνmodal particle (with ὅπως + subjunctive)ἄν: the particle adds contingency — the times of refreshing come in response to repentance.
ἔλθωσινmay comeAor Act Subj 3 Pl · ἔρχομαιmain verb (purpose clause subjunctive)→ constative aorist (the arrival as a complete event)ἔρχομαι: 'come'; the subjunctive expresses the hoped-for arrival of the eschatological refreshment.
καιροίtimesNominativesubjectκαιρός: 'time, appointed season'; plural — not chronos (clock time) but moments of divine visitation and opportunity.
ἀναψύξεωςof refreshingGenitivegenitive of description/contentἀνάψυξις: 'refreshing, relief, respite'; a NT hapax — the cognate verb ἀναψύχω means 'to cool again, refresh, revive'; the image is of cooling relief after heat. LXX uses ἀναψυχή (Exod 8:15; Ps 66:12). Whether this is present or eschatological is the crux.
ἀπόfrompreposition + genitive (source)
προσώπουpresenceGenitivegenitive (ἀπὸ προσώπου = from the face/presence of)πρόσωπον: 'face'; ἀπὸ προσώπου τοῦ κυρίου = 'from the face/presence of the Lord' — a Hebraism (מִלִּפְנֵי יהוה) indicating the divine source of the refreshing.
τοῦtheGenitivearticle
κυρίουLordGenitivegenitive of source/possession (the Lord's presence)κύριος: 'Lord'; in Luke-Acts κύριος often refers to Yahweh, though in context the exalted Jesus is also meant.
καίandconnective conjunction (co-ordinating the two purpose clauses)
ἀποστείλῃhe may sendAor Act Subj 3 Sg · ἀποστέλλωmain verb (co-ordinate purpose clause subjunctive)→ constative aorist (the future sending as a complete act)ἀποστέλλω: 'send, commission'; the sending of the Christ — likely the parousia, when God will send Jesus back (cf. v.21).
τόνtheAccusativearticle
προκεχειρισμένονappointedPerf Pass Ptc Acc Sg Masc · προχειρίζωattributive participle (modifying χριστόν)→ intensive perfect (the appointment stands as a permanent divine act)προχειρίζω: 'appoint, designate, choose beforehand'; NT: 3:20; 22:14; 26:16 — a Lucan word for divine appointment/designation.
ὑμῖνfor youDativedative of advantage (the Christ appointed for your benefit)
χριστόνChristAccusativedirect objectΧριστός: 'Anointed, Messiah'; the identity of the one to be sent is specified in apposition.
ἸησοῦνJesusAccusativeapposition (the Messiah's identity = Jesus)Ἰησοῦς: the same Jesus who was handed over (v.13), killed (v.15), and raised — and who will be sent again.
21

ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπ᾽ αἰῶνος αὐτοῦ προφητῶν.

whom heaven must receive until the times of restoring all things, about which God spoke through the mouth of his holy prophets from of old.

Christological clarification (Jesus' heavenly session until the restoration)ὅνThe relative ὃν picks up Ἰησοῦν (v.20). The verse explains why the parousia has not yet occurred: δεῖ ('it is necessary') reflects divine plan; heaven 'must' hold Jesus until the divinely appointed time of universal restoration. ἀποκατάστασις (the restoration of all things) is a NT hapax — it points to the eschatological renewal of creation, echoing Malachi 4:6 and Jewish restoration hopes.
ὅνwhomAccusativerelative pronoun (accusative subject of infinitive δέξασθαι)
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb of divine necessity→ gnomic present (the standing divine plan)δεῖ: 'it is necessary, must'; the Lucan word of divine necessity (Luke 2:49; 9:22; 24:7, 26, 44; Acts 1:16 etc.); what must be is what God has ordained.
οὐρανόνheavenAccusativeaccusative subject of infinitive (heaven must receive)οὐρανός: 'heaven, sky'; the place of Jesus' session (cf. Acts 1:11; 2:34–35) — he was received up and will be sent back.
μένindeedparticle (μέν… anticipating a δέ-contrast, not expressed explicitly)
δέξασθαιreceiveAor Mid Inf · δέχομαιcomplementary infinitive (object of δεῖ)→ constative aorist (the single act of heavenly reception)δέχομαι: 'receive, welcome'; heaven 'received' Jesus at the ascension (cf. 1:9–11) and holds him until the appointed time.
ἄχριuntilpreposition + genitive (temporal limit)ἄχρι: 'until, up to'; marks the terminal point of the heavenly session.
χρόνωνtimesGenitivegenitive of time (object of ἄχρι)χρόνος: 'time' (chronological duration); cf. καιρός ('appointed moment') in v.20 — both temporal words here indicate the eschatological timetable.
ἀποκαταστάσεωςrestorationGenitivegenitive of description (defining the times — 'times of restoration')ἀποκατάστασις: 'restoration, restitution'; a NT hapax — cognate with ἀποκαθίστημι ('restore') used at Acts 1:6 ('will you restore the kingdom to Israel?'); points to the eschatological renewal of all things (cf. Mal 4:6 LXX; Matt 17:11).
πάντωνof all thingsGenitivegenitive of content/scope (what is restored)πᾶς: 'all'; ἀποκατάστασις πάντων = the restoration of all things — universal scope of the eschatological renewal.
ὧνabout whichGenitivegenitive relative pronoun (genitive of reference: 'about which God spoke')
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (relative clause)→ constative aorist (the completed body of prophetic speech)λαλέω: 'speak'; God spoke through the prophets — the restoration is not a new idea but a prophetically attested hope.
theNominativearticle
θεόςGodNominativesubject (relative clause)θεός: God speaks through prophets — v.21 echoes v.18's formula.
διάthroughpreposition + genitive (instrument/mediation)
στόματοςmouthGenitivegenitive of instrument (formulaic)στόμα: 'mouth'; the prophetic-speech formula again (cf. v.18; Luke 1:70).
τῶνtheGenitivearticle
ἁγίωνholyGenitiveattributive adjective (modifying προφητῶν)ἅγιος: 'holy, set apart'; the prophets are God's holy ones — set apart for their revelatory function.
ἀπ᾽frompreposition + genitive (temporal: from of old)
αἰῶνοςof oldGenitivegenitive of time (ἀπ᾽ αἰῶνος = from of old, from ancient times)αἰών: 'age, eternity'; ἀπ᾽ αἰῶνος = 'from ancient times' (cf. Luke 1:70) — the prophets are Israel's ancient heritage.
αὐτοῦhisGenitivegenitive of possession (God's prophets)
προφητῶνprophetsGenitivegenitive of possession (whose mouth)προφήτης: 'prophet'; God's 'holy prophets from of old' — the same formula as Luke 1:70 ('as he spoke through the mouth of his holy prophets from of old').
22

Μωϋσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς.

Moses said, 'The Lord your God will raise up for you a prophet like me from your brothers; you shall listen to him in everything he says to you.'

Scriptural proof — Moses as witness (Deut 18:15, 18–19)μένμέν sets up an implied contrast with Samuel and the prophets in v.24. The Deuteronomy 18 citation applies to Jesus the role of the eschatological Prophet-like-Moses — the figure expected in the Dead Sea Scrolls (1QS 9:11) and John's Gospel (John 1:21; 6:14; 7:40). ἀναστήσει ('will raise up') is the same verb used in v.26 of God 'raising up' his Servant — ambiguity between appointment and resurrection is deliberate.
ΜωϋσῆςMosesNominativesubjectΜωϋσῆς: Moses — the supreme prophet, whose words carry decisive covenantal authority for a Jewish audience.
μένindeedparticle (μέν setting up the series of witnesses)μέν: anticipates additional witnesses (Samuel and the prophets, v.24); a gentle correlative.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (citation formula)→ constative aorist (Moses' recorded utterance)λέγω: the citation verb — what Moses said stands as Scripture.
ὅτιrecitative ὅτι (introducing direct quotation)ὅτι: here a recitative particle introducing direct speech — the quote follows without change of person.
Προφήτηνa prophetAccusativedirect object (fronted for emphasis)προφήτης: 'prophet'; the promised eschatological figure of Deut 18:15 — singular and definite, pointing to one person like Moses.
ὑμῖνfor youDativedative of advantage
ἀναστήσειwill raise upFut Act Indic 3 Sg · ἀνίστημιmain verb (prophetic promise)→ predictive future (divine promise of appointment)ἀνίστημι: 'raise up, appoint, raise from the dead'; the double sense — God will 'raise up' the prophet (appoint him) and God 'raised' Jesus (from the dead) — is pressed in v.26.
κύριοςLordNominativesubjectκύριος: God/Yahweh — the same Lord who glorified his Servant (v.13).
theNominativearticle
θεόςGodNominativeapposition to κύριοςθεός: 'the Lord your God' — the Deuteronomy formula emphasizing covenant relationship.
ὑμῶνyourGenitivegenitive of possession
ἐκfrompreposition + genitive (source/origin)
τῶνtheGenitivearticle
ἀδελφῶνbrothersGenitivegenitive of origin (from among your brothers)ἀδελφός: 'brother'; the prophet will be one of Israel's own — like Moses, from within the covenant people.
ὑμῶνyourGenitivegenitive of possession
ὡςlikecomparative particleὡς: 'as, like'; the comparison to Moses is the defining criterion — equal prophetic authority.
ἐμέmeAccusativeaccusative of comparison (object of ὡς)
αὐτοῦhimGenitivegenitive of object with ἀκούσεσθε (hear him)
ἀκούσεσθεyou shall listen toFut Mid Indic 2 Pl · ἀκούωmain verb (command phrased as future)→ imperatival future (a binding command expressed as future fact)ἀκούω: 'hear, listen to'; with genitive of person = give heed to, obey. Deut 18:15 makes hearing/obeying the prophet an obligation.
κατάinpreposition + accusative (standard/norm)
πάνταeverythingAccusativeobject of κατά (distributive: in all things)πᾶς: 'all, every'; the obligation is total — nothing the prophet says may be disregarded.
ὅσαwhateverAccusativerelative pronoun (specifying πάντα)
ἄνmodal particle (with ὅσα + subj. = general reference)
λαλήσῃhe speaksAor Act Subj 3 Sg · λαλέωmain verb (relative clause with ἄν = general/indefinite)→ constative aorist (each utterance as a complete speech act)λαλέω: 'speak'; the aorist subjunctive with ἄν expresses any and all utterances — total authority.
πρόςtopreposition + accusative (recipient of speech)
ὑμᾶςyouAccusativeobject of πρός
23

ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.

And it shall be that every soul that does not listen to that prophet shall be utterly destroyed from the people.

Warning: consequence of rejecting the prophet (Deut 18:19 + Lev 23:29)δέThe warning is a composite of Deut 18:19 and Lev 23:29 (the Yom Kippur 'cutting off' text). ἐξολεθρευθήσεται ('will be utterly destroyed') is the language of exclusion from Israel — to reject the Prophet-Jesus is to cut oneself off from the covenant people. The verse thus turns the entire sermon into a warning: rejecting the gospel is rejecting Moses.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (prophetic future)→ predictive future (certain consequence)εἰμί: 'be'; the prophetic future here introduces a divine pronouncement — this is how it will be.
δέandcontinuative/transitional particle
πᾶσαeveryNominativeadjective (attributive — universal scope of warning)πᾶς: 'all, every'; no exceptions — everyone is subject to the warning.
ψυχήsoulNominativesubjectψυχή: 'soul, life, person'; πᾶσα ψυχή is Hebraistic (כָּל־נֶפֶשׁ) = 'every person without exception'.
ἥτιςwhoNominativerelative pronoun (indefinite-qualitative: whosoever)
ἐάνifconditional conjunction (ἐάν + subj. = third-class condition)ἐάν: 'if'; with μή makes a generalizing negative condition — applicable to any who refuse.
μήnotnegation
ἀκούσῃlistens toAor Act Subj 3 Sg · ἀκούωmain verb (conditional protasis)→ constative aorist (failure to obey as a whole)ἀκούω: 'hear, obey'; the same verb as v.22 — obedience to the prophet is the test.
τοῦtheGenitivearticle
προφήτουprophetGenitivegenitive of object with ἀκούσῃπροφήτης: 'prophet'; the definite article + ἐκείνου points unambiguously to the specific promised prophet of Deut 18 — Jesus.
ἐκείνουthatGenitivegenitive demonstrative (attributive: 'that prophet')
ἐξολεθρευθήσεταιwill be utterly destroyedFut Pass Indic 3 Sg · ἐξολεθρεύωmain verb (apodosis — divine passive)→ predictive future (the certain divine judgment)ἐξολεθρεύω: 'destroy utterly, exterminate'; LXX only and NT hapax; ἐξ- prefix intensifies — complete and final removal from the community.
ἐκfrompreposition + genitive (separation)
τοῦtheGenitivearticle
λαοῦpeopleGenitivegenitive of separation (cut off from the people)λαός: 'people'; the covenant people of Israel — to be cut off from them is to lose one's share in the covenant and its blessing.
24

καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς, ὅσοι ἐλάλησαν, καὶ κατήγγειλαν τὰς ἡμέρας ταύτας.

And indeed all the prophets from Samuel onward, as many as have spoken, also proclaimed these days.

Cumulative witness (all the prophets from Samuel)καίThe verse broadens the prophetic witness from Moses alone (v.22) to all the prophets from Samuel onward — the complete prophetic canon of Israel. Samuel is named as the founding figure of the writing/speaking prophets (cf. the 'former prophets' beginning with Samuel). 'These days' refers to the messianic age now underway.
καίandconnective conjunction
πάντεςallNominativeadjective (attributive, subject modifier)πᾶς: 'all'; the totality of the prophetic witness is pressed — Moses (v.22) and every prophet after him.
δέindeedparticle (continuative, resumptive)
οἱtheNominativearticle
προφῆταιprophetsNominativesubjectπροφήτης: 'prophet'; the whole sequence of Israel's prophets, beginning with Samuel.
ἀπόfrompreposition + genitive (temporal starting point)
ΣαμουήλSamuelGenitivegenitive of starting point (temporal — from Samuel onward)Σαμουήλ: Samuel — treated in Acts 13:20 as a boundary figure; the prophetic series begins with him as the first of the 'latter prophets' tradition.
καίandconnective conjunction
τῶνthoseGenitivearticle (substantival — those after him)
καθεξῆςin successionadverb (with article: τῶν καθεξῆς = those in order/succession)καθεξῆς: 'in order, successively'; a Lucan adverb (Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23) — the prophets follow in order after Samuel.
ὅσοιas many asNominativerelative pronoun (quantitative: all who)
ἐλάλησανhave spokenAor Act Indic 3 Pl · λαλέωmain verb (relative clause)→ constative aorist (the completed body of prophetic utterance)λαλέω: 'speak'; every prophet who ever spoke is included — their total witness is to 'these days.'
καίalsoadverbial καί (also, additionally)
κατήγγειλανproclaimedAor Act Indic 3 Pl · καταγγέλλωmain verb→ constative aorist (the completed prophetic proclamation)καταγγέλλω: 'proclaim, announce'; a formal proclamation verb — used of apostolic preaching (3:24; 4:2; 13:5, 38; 15:36; 16:17, 21; 17:3, 13, 23; 26:23).
τάςtheAccusativearticle
ἡμέραςdaysAccusativedirect objectἡμέρα: 'day'; τὰς ἡμέρας ταύτας = 'these days' — the messianic era, the days of Jesus and his Spirit-anointed community.
ταύταςtheseAccusativedemonstrative adjective (attributive)
25

ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο ὁ θεὸς πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ· Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.

You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, 'And in your seed all the families of the earth shall be blessed.'

Privilege and responsibility — sons of the prophets and the Abrahamic covenantasyndetonAsyndeton for emphasis. The shift to privilege (ὑμεῖς ἐστε, emphatic) opens the door of grace after the warning of v.23. 'Sons of the prophets' identifies them as heirs of the prophetic tradition. The Abrahamic covenant citation (Gen 22:18; 26:4) promises universal blessing through 'your seed' — which Peter, following the LXX σπέρματι, will apply to Jesus (v.26) as the Servant sent first to Israel.
ὑμεῖςyouNominativesubject (emphatic — fronted)
ἐστεarePres Act Indic 2 Pl · εἰμίmain verb (copula)→ gnomic present (statement of identity)εἰμί: 'be'; the present states their permanent covenant identity.
οἱtheNominativearticle (predicate)
υἱοίsonsNominativepredicate nominativeυἱός: 'son, heir'; υἱοὶ τῶν προφητῶν = heirs of the prophetic tradition — a Hebraism for membership in a community or succession.
τῶνof theGenitivearticle
προφητῶνprophetsGenitivegenitive of origin/relationship (sons of the prophets)προφήτης: 'prophet'; 'sons of the prophets' (בְּנֵי הַנְּבִיאִים) is an OT idiom for prophetic guild members or heirs — here, inheritors of the prophetic legacy and its promises.
καίandconnective conjunction
τῆςof theGenitivearticle
διαθήκηςcovenantGenitivegenitive of origin/relationship (sons of the covenant)διαθήκη: 'covenant, testament'; the Abrahamic covenant — they are its heirs, which makes its fulfillment in Jesus their blessing first.
ἧςwhichGenitivegenitive relative pronoun (object of διέθετο)
διέθετοmadeAor Mid Indic 3 Sg · διατίθεμαιmain verb (relative clause)→ constative aorist (the historical covenant-making act)διατίθεμαι: 'make a covenant, arrange, establish'; middle voice with divine subject — God as the sole author of the covenant, not a bilateral contract.
theNominativearticle
θεόςGodNominativesubject (of relative clause)θεός: the God of Abraham who made the covenant and now fulfills it in Jesus.
πρόςwithpreposition + accusative (with, to — covenant partner)
τούςtheAccusativearticle
πατέραςfathersAccusativeobject of πρός (covenant partners — the patriarchs)πατήρ: 'father'; the patriarchs — Abraham, Isaac, Jacob, named in v.13.
ὑμῶνyourGenitivegenitive of possession
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωparticiple of manner (attendant to διέθετο — God made the covenant saying…)→ progressive present (the ongoing content of what God said)λέγω: 'say'; the participle introduces the Abrahamic promise in direct speech.
πρόςtopreposition + accusative (addressee)
ἈβραάμAbrahamAccusativeobject of πρός (God addresses Abraham)Ἀβραάμ: the covenant patriarch who received the promise now being fulfilled.
ΚαίAndconnective (opening the LXX quotation)
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
σπέρματίseedDativedative of sphere (in/through your seed)σπέρμα: 'seed, offspring'; the Abrahamic promise (Gen 22:18; 26:4 LXX); Paul in Gal 3:16 reads σπέρμα as singular pointing to Christ; Acts here uses it corporately but the logic of v.26 points to Jesus as the definitive seed.
σουyourGenitivegenitive of possession
εὐλογηθήσονταιshall be blessedFut Pass Indic 3 Pl · εὐλογέωmain verb (divine passive)→ predictive future (the certain promise of universal blessing)εὐλογέω: 'bless'; divine passive — God will bless. The universal scope ('all the families of the earth') extends the promise beyond Israel to all peoples.
πᾶσαιallNominativeadjective (universal — all, every)πᾶς: 'all'; the missional horizon — the blessing is for every human family, not only Israel.
αἱtheNominativearticle
πατριαίfamiliesNominativesubjectπατριά: 'family, clan, lineage'; LXX uses φυλαί ('tribes') in some texts, πατριαί in others; Acts uses the broader 'families' — every clan of humanity.
τῆςof theGenitivearticle
γῆςearthGenitivegenitive of location/possession (families of the earth)γῆ: 'earth, land'; the universal scope of the blessing — not only Eretz Israel but the whole inhabited earth.
26

ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.

To you first, God, having raised up his Servant, sent him to bless you by turning each of you from your wickedness.

Conclusion — the Abrahamic promise fulfilled; the Servant sent first to IsraelasyndetonAsyndeton for solemn conclusion. ὑμῖν πρῶτον ('to you first') resumes the priority-of-Israel theme (Rom 1:16; Acts 13:46) — the Abrahamic seed-blessing begins with Israel before going to the nations. ἀναστήσας plays on both 'raise up' (appoint) and 'raise from the dead' — God raised his Servant Jesus (cf. v.22 ἀναστήσει), which is both the fulfillment of Deut 18 and the resurrection. The participle εὐλογοῦντα defines the mode of blessing: turning each person from wickedness — blessing comes through repentance, not despite it.
ὑμῖνto youDativedative of advantage (fronted for emphasis)
πρῶτονfirstadverb of order (priority of Israel in salvation history)πρῶτον: 'first'; echoes the Pauline 'to the Jew first' (Rom 1:16; 2:9–10) — the gospel comes to Israel before the nations.
ἀναστήσαςhaving raised upAor Act Ptc Nom Sg Masc · ἀνίστημιattendant circumstance participle (antecedent to ἀπέστειλεν)→ constative aorist (the completed act of raising — appointment and/or resurrection)ἀνίστημι: 'raise up'; the same verb as the Deut 18 citation in v.22 — God 'raised up' the prophet like Moses. The double reference to resurrection/appointment is the sermon's theological capstone.
theNominativearticle
θεόςGodNominativesubjectθεός: the God of Abraham (v.13) who glorifies, raises, and sends — the whole sermon has been about this God's actions.
τόνtheAccusativearticle
παῖδαServantAccusativedirect objectπαῖς: 'servant/child'; the Isaianic Servant title again (v.13) — the sermon ends as it began, with the Servant sent to bless.
αὐτοῦhisGenitivegenitive of possession
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb→ constative aorist (the completed sending — incarnation or post-resurrection mission)ἀποστέλλω: 'send, commission'; the same verb anticipated in v.20 (ἀποστείλῃ) — God has already sent; the parousia-sending of v.20 and the historical sending of the Servant may both be in view.
αὐτόνhimAccusativedirect object (resumptive of τὸν παῖδα)
εὐλογοῦνταblessingPres Act Ptc Acc Sg Masc · εὐλογέωobject complement participle (manner of the sending — 'sent him blessing you')→ progressive present (the ongoing act of blessing through the gospel)εὐλογέω: 'bless'; echoes the Abrahamic promise of v.25 (εὐλογηθήσονται) — the blessing foretold is now being dispensed through the sent Servant.
ὑμᾶςyouAccusativedirect object of εὐλογοῦντα
ἐνbypreposition + dative (means/instrument of blessing)
τῷtheDativearticle (articular infinitive)
ἀποστρέφεινturningPres Act Inf · ἀποστρέφωarticular infinitive of means (ἐν τῷ + inf. = by turning)→ progressive present (the ongoing work of turning from sin)ἀποστρέφω: 'turn away from, turn back'; the blessing comes through repentance — the Servant's mission is to effect the turning that Malachi promised (Mal 4:6 LXX).
ἕκαστονeach oneAccusativeaccusative subject of infinitive (each person being turned)ἕκαστος: 'each, every one'; the blessing is individual — not merely corporate Israel but each person turning from wickedness.
ἀπόfrompreposition + genitive (separation)
τῶνtheGenitivearticle
πονηριῶνwickednessGenitivegenitive of separation (what one turns from)πονηρία: 'wickedness, evil, malice'; plural — the various wicked acts and dispositions from which each person must turn. The sermon ends with the practical call implicit since v.19.
ὑμῶνyourGenitivegenitive of possession (your wickedness)