Acts 8–9

Footnotes

1. 1 The term ἀναίρεσις (anairesis) can refer to murder ( ; 2 Macc 5:13; Josephus, 5.2.12 [5.165]).
2. 2 Or “severe.”
3. 3 Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
4. 4 For location see ; ; ; ; ; ; ; ; .
5. 5 All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6–8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
6. 6 Or “countryside.”
7. 7 “Some” is not in the Greek text, but is implied.
8. 8 Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed ( Sanhedrin 6:6). The remark points to an unjust death.
9. 9 Or “mourned greatly for him.”
10. 10 Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
11. 11 The participle σύρων (surōn) has been translated as an finite verb due to requirements of contemporary English style.
12. 12 παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
13. 13 The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both Σαμάρεια and L&N 93.568. The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” 9 [1908]: 216–18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [], 1:; F. F. Bruce, Acts [], ).
14. 14 The imperfect ἐκήρυσσεν (ekērussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
15. 15 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
16. 16 Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
17. 17 Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
18. 18 The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
19. 19 Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
20. 20 Grk “and there came about,” but this is somewhat awkward in English.
21. 21 Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22–23). Note how the acts of healing extend beyond the Twelve here.
22. 22 On the idiom προϋπῆρχεν μαγεύων (proupērchen mageuōn) meaning “had been practicing magic” see προϋπάρχω.
23. 23 Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
24. 24 Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenē megalē) suggests the translation “the power of God that is called ‘Great.’ ”
25. 25 The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
26. 26 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
27. 27 The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
28. 28 Or “he kept close company with.”
29. 29 He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
30. 30 For location see ; ; ; ; ; ; ; ; .
31. 31 Or “message.”
32. 32 They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15–17.
33. 33 Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
34. 34 Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
35. 35 Or “fallen on.”
36. 36 This is a parenthetical note by the author.
37. 37 Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
38. 38 They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38–40.
39. 39 Most witnesses (𝔓45, 74 A* C D E Ψ 33 1739 𝔐 latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to hagion), while a few key have simply τὸ πνεῦμα (א Ac B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.
40. 40 Or “ability”; Grk “authority.”
41. 41 Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
42. 42 Or “obtain.”
43. 43 The translation “share or part” is given by L&N 63.13.
44. 44 Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
45. 45 Or “and implore the Lord.”
46. 46 Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
47. 47 Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17–18 and Isa 58:6.
48. 48 Grk “Simon answered and said.” Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.
49. 49 Grk “may come upon.”
50. 50 Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
51. 51 The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
52. 52 The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
53. 53 Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming … as they went”).
54. 54 By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
55. 55 “As they went” is not in the Greek text, but is implied by the imperfect tense (see above).
56. 56 Or “the angel of the Lord.” See the note on the word “Lord” in .
57. 57 Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legōn) has not been translated.
58. 58 Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata mesēmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
59. 59 For the location of Jerusalem see ; ; ; ; ; ; ; ; .
60. 60 Or “wilderness.”
61. 61 The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza—the desert road.” The concluding note about the road appears to be a parenthetical note by the author.
62. 62 Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
63. 63 Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
64. 64 Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
65. 65 Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
66. 66 The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 , where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3–5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4–25) were regarded as half-breeds.
67. 67 Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakēs) is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others. Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25–41.
68. 68 Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
69. 69 Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
70. 70 Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
71. 71 Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
72. 72 The participle προσδραμών (prosdramōn) is regarded as attendant circumstance.
73. 73 The words “to it” are not in the Greek text but are implied.
74. 74 Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
75. 75 Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
76. 76 Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
77. 77 Grk “He”; the referent (the man) has been specified in the translation for clarity.
78. 78 Grk “How am I able, unless …” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in γάρ 1.f.
79. 79 Grk “he”; the referent (the man) has been specified in the translation for clarity.
80. 80 Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
81. 81 Most later (C E Ψ 33vid 𝔐 sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinōsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so 𝔓74 א A B 1739 lat). However, the of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32–33 in quoting Isa 53). On balance, the shorter reading is preferred.
82. 82 Or “justice was denied him”; Grk “his justice was taken away.”
83. 83 Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; γενεά 4 suggests “family history.” The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
84. 84 Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
85. 85 A quotation from Isa 53:7–8.
86. 86 Grk “answered and said.” The redundant participle ἀποκριθείς (apokritheis) has not been translated.
87. 87 Grk “I beg you,” “I ask you.”
88. 88 About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
89. 89 Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
90. 90 Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
91. 91 Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
92. 92 A few later (E 36 323 453 945 1739 1891 ) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’ ” Verse 37 is lacking in {𝔓45, 74 א A B C 33 614 vg syp,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows in omitting the verse number, a procedure also followed by a number of other modern translations.
93. 93 Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
94. 94 Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
95. 95 γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
96. 96 Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
97. 97 Or “appeared.”
98. 98 Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
99. 99 The words “the area” are not in the Greek text but are implied.
100. 100 Or “he preached the gospel.”
101. 101 Or “cities.”
102. 102 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . For location see ; ; ; ; ; ; ; .
103. 1 Or “Saul, making dire threats.”
104. 2 The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
105. 3 See the note on synagogue in .
106. 4 The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” ( ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one ( 91:18; 30:15).
107. 5 Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by δέω 1.b.
108. 6 From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria. For location see ; ; ; ; ; ; ; ; .
109. 7 Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
110. 8 Or “shone” ( περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
111. 9 Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
112. 10 The double vocative suggests emotion.
113. 11 Persecuting me. To persecute the church is to persecute Jesus.
114. 12 Or “But arise.”
115. 13 Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
116. 14 The Greek term here is ἀνήρ (anēr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
117. 15 That is, unable to speak because of fear or amazement. See ἐνεός.
118. 16 This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
119. 17 Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
120. 18 He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
121. 19 Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
122. 20 Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
123. 21 The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33–39. Fasting was usually accompanied by reflective thought.
124. 22 Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
125. 23 The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
126. 24 Grk “behold, I,” but this construction often means “here is/there is” (cf. ἰδού 2).
127. 25 The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
128. 26 The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best (𝔓74 א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 𝔐. The order of words in , ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); notes that several place ονόματι before Ἀνανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. places the words in brackets, indicating doubts as to their authenticity. Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
129. 27 Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
130. 28 The word “people” is not in the Greek text, but is implied.
131. 29 Grk “to bind.”
132. 30 The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
133. 31 Or “tool.”
134. 32 Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16–17).
135. 33 Or “because of my name.” ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
136. 34 Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
137. 35 Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
138. 36 Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
139. 37 Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
140. 38 Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
141. 39 The comparison to “scales” suggests a crusty covering which peeled away (cf. λεπίς 2).
142. 40 Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.
143. 41 Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
144. 42 See the note on synagogue in .
145. 43 The ὅτι (hoti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (houtos) combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation. This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
146. 44 Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
147. 45 The Greek interrogative particle used in this verse (οὐχ, ouch) expects a positive reply. They all knew about Saul’s persecutions.
148. 46 Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and πορθέω for examples from Koine papyri. See also πορθέω.
149. 47 Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by δέω 1.b.
150. 48 Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamoō) is given in L&N 74.7, with this specific verse as an example.
151. 49 Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncheō) see L&N 25.221.
152. 50 Or “by showing for certain.”
153. 51 Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
154. 52 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used. See the note on Christ in .
155. 53 Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53–54).
156. 54 The words “against him” are implied, as suggested by L&N 30.71.
157. 55 Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
158. 56 The word πύλη (pulē) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
159. 57 The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, thuris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
160. 58 On the term for “basket” used here, see σπυρίς.
161. 59 For location see ; ; ; ; ; ; ; ; .
162. 60 Or “join.”
163. 61 The participle πιστεύοντες (pisteuontes) has been translated as a causal adverbial participle.
164. 62 Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomenos) has been translated as a finite verb due to requirements of contemporary English style.
165. 63 Grk “him”; the referent (Saul) has been specified in the translation for clarity.
166. 64 Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
167. 65 Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
168. 66 On this verb which is used 7 times in Acts, see παρρησιάζομαι 1. See also v. 28.
169. 67 Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (, ) translate the phrase “moving about freely in Jerusalem,” although the retains the literal “he went in and out among them in Jerusalem.”
170. 68 Or “arguing.” συζητέω 2 gives “dispute, debate, argue … τινί ‘w. someone’ ” for συνεζήτει (sunezētei).
171. 69 Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
172. 70 Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . For location see ; ; ; ; ; ; ; .
173. 71 Or “Therefore.” This verse is another summary text in Acts (cf. 2:41–47; 4:32–37; 5:12–16; 6:7).
174. 72 Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
175. 73 Grk “had.”
176. 74 Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenē) has been translated as a participle of result related to εἶχεν (eichen). It could also be understood as adverbial to ἐπληθύνετο (eplēthuneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ).
177. 75 Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
178. 76 Grk “it”; the referent (the church) has been specified in the translation for clarity.
179. 77 Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
180. 78 Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
181. 79 Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
182. 80 Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
183. 81 Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
184. 82 Several variants occur at this juncture. Some of the earliest and best witnesses (𝔓74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (Ἰησοῦς Χριστός, Iēsous Christos); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος Ἰησοῦς Χριστός, ho kurios Iēsous Christos); a few read simply ὁ Χριστός (614 1241 1505); the majority of (B2 E 1739 𝔐 Didpt) have “Jesus the Christ” (Ἰησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), Ἰησοῦς ὁ Χριστός is the reading that best explains the rise of the others. Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
185. 83 The translation “make your own bed” for στρῶσον σεαυτῷ (strōson seautō) is given by στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the ’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
186. 84 Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
187. 85 Lydda was a city northwest of Jerusalem on the way to Joppa.
188. 86 Sharon refers to the plain of Sharon, a region along the coast of Palestine.
189. 87 Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestrepsan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
190. 88 They turned. To “turn” is a good summary term for the response to the gospel.
191. 89 Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, 2:).
192. 90 Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.