Kisah Para Rasul 6:1--12:25
Konteks6:1 Now in those 1 days, when the disciples were growing in number, 2 a complaint arose on the part of the Greek-speaking Jews 3 against the native Hebraic Jews, 4 because their widows 5 were being overlooked 6 in the daily distribution of food. 7 6:2 So the twelve 8 called 9 the whole group 10 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 11 6:3 But carefully select from among you, brothers, 12 seven 13 men who are well-attested, 14 full of the Spirit and of wisdom, whom we may put in charge 15 of this necessary task. 16 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 17 proposal pleased the entire group, so 18 they chose Stephen, a man full of faith and of the Holy Spirit, with 19 Philip, 20 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 21 from Antioch. 22 6:6 They stood these men before the apostles, who prayed 23 and placed 24 their hands on them. 6:7 The word of God continued to spread, 25 the number of disciples in Jerusalem 26 increased greatly, and a large group 27 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 28 among the people. 6:9 But some men from the Synagogue 29 of the Freedmen (as it was called), 30 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 31 stood up and argued with Stephen. 6:10 Yet 32 they were not able to resist 33 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 34 some men to say, “We have heard this man 35 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 36 elders, and the experts in the law; 37 then they approached Stephen, 38 seized him, and brought him before the council. 39 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 40 and the law. 41 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 42 that Moses handed down to us.” 6:15 All 43 who were sitting in the council 44 looked intently at Stephen 45 and saw his face was like the face of an angel. 46
7:1 Then the high priest said, “Are these things true?” 47 7:2 So he replied, 48 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 49 Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 50 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 51 made him move 52 to this country where you now live. 7:5 He 53 did not give any of it to him for an inheritance, 54 not even a foot of ground, 55 yet God 56 promised to give it to him as his possession, and to his descendants after him, 57 even though Abraham 58 as yet had no child. 7:6 But God spoke as follows: ‘Your 59 descendants will be foreigners 60 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 61 7:7 But I will punish 62 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 63 and worship 64 me in this place.’ 65 7:8 Then God 66 gave Abraham 67 the covenant 68 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 69 and Isaac became the father of 70 Jacob, and Jacob of the twelve patriarchs. 71 7:9 The 72 patriarchs, because they were jealous of Joseph, sold 73 him into Egypt. But 74 God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 75 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 76 Egypt and Canaan, causing 77 great suffering, and our 78 ancestors 79 could not find food. 7:12 So when Jacob heard that there was grain 80 in Egypt, he sent our ancestors 81 there 82 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 83 became known to Pharaoh. 7:14 So Joseph sent a message 84 and invited 85 his father Jacob and all his relatives to come, seventy-five people 86 in all. 7:15 So Jacob went down to Egypt and died there, 87 along with our ancestors, 88 7:16 and their bones 89 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 90 from the sons of Hamor in Shechem.
7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 91 the people increased greatly in number 92 in Egypt, 7:18 until another king who did not know about 93 Joseph ruled 94 over Egypt. 95 7:19 This was the one who exploited 96 our people 97 and was cruel to our ancestors, 98 forcing them to abandon 99 their infants so they would die. 100 7:20 At that time Moses was born, and he was beautiful 101 to God. For 102 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 103 Pharaoh’s daughter adopted 104 him and brought him up 105 as her own son. 7:22 So Moses was trained 106 in all the wisdom of the Egyptians and was powerful 107 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 108 to visit his fellow countrymen 109 the Israelites. 110 7:24 When 111 he saw one of them being hurt unfairly, 112 Moses 113 came to his defense 114 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 115 would understand that God was delivering them 116 through him, 117 but they did not understand. 118 7:26 The next day Moses 119 saw two men 120 fighting, and tried to make peace between 121 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 122 Moses 123 aside, saying, ‘Who made 124 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 125 7:29 When the man said this, 126 Moses fled and became a foreigner 127 in the land of Midian, where he became the father of two sons.
7:30 “After 128 forty years had passed, an angel appeared to him in the desert 129 of Mount Sinai, in the flame of a burning bush. 130 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 131 the God of Abraham, Isaac, 132 and Jacob.’ 133 Moses began to tremble and did not dare to look more closely. 134 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 135 7:34 I have certainly seen the suffering 136 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 137 Now 138 come, I will send you to Egypt.’ 139 7:35 This same 140 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 141 God sent as both ruler and deliverer 142 through the hand of the angel 143 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 144 in the land of Egypt, 145 at 146 the Red Sea, and in the wilderness 147 for forty years. 7:37 This is the Moses who said to the Israelites, 148 ‘God will raise up for you a prophet like me from among your brothers.’ 149 7:38 This is the man who was in the congregation 150 in the wilderness 151 with the angel who spoke to him at Mount Sinai, and with our ancestors, 152 and he 153 received living oracles 154 to give to you. 155 7:39 Our 156 ancestors 157 were unwilling to obey 158 him, but pushed him aside 159 and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt 160 – we do not know what has happened to him!’ 161 7:41 At 162 that time 163 they made an idol in the form of a calf, 164 brought 165 a sacrifice to the idol, and began rejoicing 166 in the works of their hands. 167 7:42 But God turned away from them and gave them over 168 to worship the host 169 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 170 forty years in the wilderness, was it, 171 house of Israel? 7:43 But you took along the tabernacle 172 of Moloch 173 and the star of the 174 god Rephan, 175 the images you made to worship, but I will deport 176 you beyond Babylon.’ 177 7:44 Our ancestors 178 had the tabernacle 179 of testimony in the wilderness, 180 just as God 181 who spoke to Moses ordered him 182 to make it according to the design he had seen. 7:45 Our 183 ancestors 184 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 185 until the time 186 of David. 7:46 He 187 found favor 188 with 189 God and asked that he could 190 find a dwelling place 191 for the house 192 of Jacob. 7:47 But Solomon built a house 193 for him. 7:48 Yet the Most High 194 does not live in houses made by human hands, 195 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 196
7:50 Did my hand 197 not make all these things?’ 198
7:51 “You stubborn 199 people, with uncircumcised 200 hearts and ears! 201 You are always resisting the Holy Spirit, like your ancestors 202 did! 7:52 Which of the prophets did your ancestors 203 not persecute? 204 They 205 killed those who foretold long ago the coming of the Righteous One, 206 whose betrayers and murderers you have now become! 207 7:53 You 208 received the law by decrees given by angels, 209 but you did not obey 210 it.” 211
7:54 When they heard these things, they became furious 212 and ground their teeth 213 at him. 7:55 But Stephen, 214 full 215 of the Holy Spirit, looked intently 216 toward heaven and saw the glory of God, and Jesus standing 217 at the right hand of God. 7:56 “Look!” he said. 218 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 219 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 220 they had driven him out of the city, they began to stone him, 221 and the witnesses laid their cloaks 222 at the feet of a young man named Saul. 7:59 They 223 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 224 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 225 When 226 he had said this, he died. 227 8:1 And Saul agreed completely with killing 228 him.
Now on that day a great 229 persecution began 230 against the church in Jerusalem, 231 and all 232 except the apostles were forced to scatter throughout the regions 233 of Judea and Samaria. 8:2 Some 234 devout men buried Stephen and made loud lamentation 235 over him. 236 8:3 But Saul was trying to destroy 237 the church; entering one house after another, he dragged off 238 both men and women and put them in prison. 239
8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria 240 and began proclaiming 241 the Christ 242 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 243 as they heard and saw the miraculous signs 244 he was performing. 8:7 For unclean spirits, 245 crying with loud shrieks, were coming out of many who were possessed, 246 and many paralyzed and lame people were healed. 8:8 So there was 247 great joy 248 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 249 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 250 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 251 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God 252 and the name of Jesus Christ, 253 they began to be baptized, 254 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 255 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 256
8:14 Now when the apostles in Jerusalem 257 heard that Samaria had accepted the word 258 of God, they sent 259 Peter and John to them. 8:15 These two 260 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 261 had not yet come upon 262 any of them, but they had only been baptized in the name of the Lord Jesus.) 263 8:17 Then Peter and John placed their hands on the Samaritans, 264 and they received the Holy Spirit. 265
8:18 Now Simon, when he saw that the Spirit 266 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 267 too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, 268 because you thought you could acquire 269 God’s gift with money! 8:21 You have no share or part 270 in this matter 271 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 272 that he may perhaps forgive you for the intent of your heart. 273 8:23 For I see that you are bitterly envious 274 and in bondage to sin.” 8:24 But Simon replied, 275 “You pray to the Lord for me so that nothing of what you have said may happen to 276 me.”
8:25 So after Peter and John 277 had solemnly testified 278 and spoken the word of the Lord, 279 they started back to Jerusalem, proclaiming 280 the good news to many Samaritan villages 281 as they went. 282
8:26 Then an angel of the Lord 283 said to Philip, 284 “Get up and go south 285 on the road that goes down from Jerusalem 286 to Gaza.” (This is a desert 287 road.) 288 8:27 So 289 he got up 290 and went. There 291 he met 292 an Ethiopian eunuch, 293 a court official of Candace, 294 queen of the Ethiopians, who was in charge of all her treasury. He 295 had come to Jerusalem to worship, 296 8:28 and was returning home, sitting 297 in his chariot, reading 298 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 299 to it 300 and heard the man 301 reading Isaiah the prophet. He 302 asked him, 303 “Do you understand what you’re reading?” 8:31 The man 304 replied, “How in the world can I, 305 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 306 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 307 not open his mouth.
8:33 In humiliation 308 justice was taken from him. 309
Who can describe his posterity? 310
For his life was taken away 311 from the earth.” 312
8:34 Then the eunuch said 313 to Philip, “Please tell me, 314 who is the prophet saying this about – himself or someone else?” 315 8:35 So Philip started speaking, 316 and beginning with this scripture 317 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 318 from being baptized?” 8:37 [[EMPTY]] 319 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 320 and Philip baptized 321 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 322 went on his way rejoicing. 323 8:40 Philip, however, found himself 324 at Azotus, 325 and as he passed through the area, 326 he proclaimed the good news 327 to all the towns 328 until he came to Caesarea. 329
9:1 Meanwhile Saul, still breathing out threats 330 to murder 331 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 332 in Damascus, so that if he found any who belonged to the Way, 333 either men or women, he could bring them as prisoners 334 to Jerusalem. 335 9:3 As he was going along, approaching 336 Damascus, suddenly a light from heaven flashed 337 around him. 9:4 He 338 fell to the ground and heard a voice saying to him, “Saul, Saul, 339 why are you persecuting me?” 340 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 341 and enter the city and you will be told 342 what you must do.” 9:7 (Now the men 343 who were traveling with him stood there speechless, 344 because they heard the voice but saw no one.) 345 9:8 So Saul got up from the ground, but although his eyes were open, 346 he could see nothing. 347 Leading him by the hand, his companions 348 brought him into Damascus. 9:9 For 349 three days he could not see, and he neither ate nor drank anything. 350
9:10 Now there was a disciple in Damascus named Ananias. The 351 Lord 352 said to him in a vision, “Ananias,” and he replied, “Here I am, 353 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 354 and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision 355 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 356 “Lord, I have heard from many people 357 about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison 358 all who call on your name!” 359 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 360 to carry my name before Gentiles and kings and the people of Israel. 361 9:16 For I will show him how much he must suffer for the sake of my name.” 362 9:17 So Ananias departed and entered the house, placed 363 his hands on Saul 364 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 365 has sent me so that you may see again and be filled with the Holy Spirit.” 366 9:18 Immediately 367 something like scales 368 fell from his eyes, and he could see again. He 369 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 370 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 371 saying, “This man is the Son of God.” 372 9:21 All 373 who heard him were amazed and were saying, “Is this not 374 the man who in Jerusalem was ravaging 375 those who call on this name, and who had come here to bring them as prisoners 376 to the chief priests?” 9:22 But Saul became more and more capable, 377 and was causing consternation 378 among the Jews who lived in Damascus by proving 379 that Jesus 380 is the Christ. 381
9:23 Now after some days had passed, the Jews plotted 382 together to kill him, 9:24 but Saul learned of their plot against him. 383 They were also watching 384 the city gates 385 day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 386 in the wall by lowering him in a basket. 387
9:26 When he arrived in Jerusalem, 388 he attempted to associate 389 with the disciples, and they were all afraid of him, because they did not believe 390 that he was a disciple. 9:27 But Barnabas took 391 Saul, 392 brought 393 him to the apostles, and related to them how he had seen the Lord on the road, that 394 the Lord had spoken to him, and how in Damascus he had spoken out boldly 395 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 396 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 397 with the Greek-speaking Jews, 398 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 399 and sent him away to Tarsus.
9:31 Then 400 the church throughout Judea, Galilee, 401 and Samaria experienced 402 peace and thus was strengthened. 403 Living 404 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 405 increased in numbers.
9:32 Now 406 as Peter was traveling around from place to place, 407 he also came down to the saints who lived in Lydda. 408 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 409 he was paralyzed. 9:34 Peter 410 said to him, “Aeneas, Jesus the Christ 411 heals you. Get up and make your own bed!” 412 And immediately he got up. 9:35 All 413 those who lived in Lydda 414 and Sharon 415 saw him, and they 416 turned 417 to the Lord.
9:36 Now in Joppa 418 there was a disciple named Tabitha (which in translation means 419 Dorcas). 420 She was continually doing good deeds and acts of charity. 421 9:37 At that time 422 she became sick 423 and died. When they had washed 424 her body, 425 they placed it in an upstairs room. 9:38 Because Lydda 426 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 427 9:39 So Peter got up and went with them, and 428 when he arrived 429 they brought him to the upper room. All 430 the widows stood beside him, crying and showing him 431 the tunics 432 and other clothing 433 Dorcas used to make 434 while she was with them. 9:40 But Peter sent them all outside, 435 knelt down, 436 and prayed. Turning 437 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 438 9:41 He gave 439 her his hand and helped her get up. Then he called 440 the saints and widows and presented her alive. 9:42 This became known throughout all 441 Joppa, and many believed in the Lord. 442 9:43 So 443 Peter 444 stayed many days in Joppa with a man named 445 Simon, a tanner. 446
10:1 Now there was a man in Caesarea 447 named Cornelius, a centurion 448 of what was known as the Italian Cohort. 449 10:2 He 450 was a devout, God-fearing man, 451 as was all his household; he did many acts of charity for the people 452 and prayed to God regularly. 10:3 About three o’clock one afternoon 453 he saw clearly in a vision an angel of God 454 who came in 455 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 456 replied, 457 “What is it, Lord?” The angel 458 said to him, “Your prayers and your acts of charity 459 have gone up as a memorial 460 before God. 10:5 Now 461 send men to Joppa 462 and summon a man named Simon, 463 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 464 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 465 called two of his personal servants 466 and a devout soldier from among those who served him, 467 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 468 the next day, while they were on their way and approaching 469 the city, Peter went up on the roof 470 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 471 10:11 He 472 saw heaven 473 opened 474 and an object something like a large sheet 475 descending, 476 being let down to earth 477 by its four corners. 10:12 In it 478 were all kinds of four-footed animals and reptiles 479 of the earth and wild birds. 480 10:13 Then 481 a voice said 482 to him, “Get up, Peter; slaughter 483 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 484 10:15 The voice 485 spoke to him again, a second time, “What God has made clean, you must not consider 486 ritually unclean!” 487 10:16 This happened three times, and immediately the object was taken up into heaven. 488
10:17 Now while Peter was puzzling over 489 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 490 and approached 491 the gate. 10:18 They 492 called out to ask if Simon, known as Peter, 493 was staying there as a guest. 10:19 While Peter was still thinking seriously about 494 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 495 go down, and accompany them without hesitation, 496 because I have sent them.” 10:21 So Peter went down 497 to the men and said, “Here I am, 498 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 499 a righteous 500 and God-fearing man, well spoken of by the whole Jewish nation, 501 was directed by a holy angel to summon you to his house and to hear a message 502 from you.” 10:23 So Peter 503 invited them in and entertained them as guests.
On the next day he got up and set out 504 with them, and some of the brothers from Joppa 505 accompanied him. 10:24 The following day 506 he entered Caesarea. 507 Now Cornelius was waiting anxiously 508 for them and had called together his relatives and close friends. 10:25 So when 509 Peter came in, Cornelius met 510 him, fell 511 at his feet, and worshiped 512 him. 10:26 But Peter helped him up, 513 saying, “Stand up. I too am a mere mortal.” 514 10:27 Peter 515 continued talking with him as he went in, and he found many people gathered together. 516 10:28 He said to them, “You know that 517 it is unlawful 518 for a Jew 519 to associate with or visit a Gentile, 520 yet God has shown me that I should call no person 521 defiled or ritually unclean. 522 10:29 Therefore when you sent for me, 523 I came without any objection. Now may I ask why 524 you sent for me?” 10:30 Cornelius 525 replied, 526 “Four days ago at this very hour, at three o’clock in the afternoon, 527 I was praying in my house, and suddenly 528 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 529 have been remembered before God. 530 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 531 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 532 So now we are all here in the presence of God 533 to listen 534 to everything the Lord has commanded you to say to us.” 535
10:34 Then Peter started speaking: 536 “I now truly understand that God does not show favoritism in dealing with people, 537 10:35 but in every nation 538 the person who fears him 539 and does what is right 540 is welcomed before him. 10:36 You know 541 the message 542 he sent to the people 543 of Israel, proclaiming the good news of peace 544 through 545 Jesus Christ 546 (he is Lord 547 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 548 10:38 with respect to Jesus from Nazareth, 549 that 550 God anointed him with the Holy Spirit and with power. He 551 went around doing good and healing all who were oppressed by the devil, 552 because God was with him. 553 10:39 We 554 are witnesses of all the things he did both in Judea 555 and in Jerusalem. 556 They 557 killed him by hanging him on a tree, 558 10:40 but 559 God raised him up on the third day and caused him to be seen, 560 10:41 not by all the people, but by us, the witnesses God had already chosen, 561 who ate and drank 562 with him after he rose from the dead. 10:42 He 563 commanded us to preach to the people and to warn 564 them 565 that he is the one 566 appointed 567 by God as judge 568 of the living and the dead. 10:43 About him all the prophets testify, 569 that everyone who believes in him receives forgiveness of sins 570 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 571 all those who heard the message. 572 10:45 The 573 circumcised believers 574 who had accompanied Peter were greatly astonished 575 that 576 the gift of the Holy Spirit 577 had been poured out 578 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 579 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 580 can he?” 581 10:48 So he gave orders to have them baptized 582 in the name of Jesus Christ. 583 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 584 the word of God. 585 11:2 So when Peter went up to Jerusalem, 586 the circumcised believers 587 took issue with 588 him, 11:3 saying, “You went to 589 uncircumcised men and shared a meal with 590 them.” 11:4 But Peter began and explained it to them point by point, 591 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 592 an object something like a large sheet descending, 593 being let down from heaven 594 by its four corners, and it came to me. 11:6 As I stared 595 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 596 and wild birds. 597 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 598 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 599 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 600 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 601 three men sent to me from Caesarea 602 approached 603 the house where we were staying. 604 11:12 The Spirit told me to accompany them without hesitation. These six brothers 605 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 606 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 607 them just as he did 608 on us at the beginning. 609 11:16 And I remembered the word of the Lord, 610 as he used to say, 611 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 612 11:17 Therefore if God 613 gave them the same gift 614 as he also gave us after believing 615 in the Lord Jesus Christ, 616 who was I to hinder 617 God?” 11:18 When they heard this, 618 they ceased their objections 619 and praised 620 God, saying, “So then, God has granted the repentance 621 that leads to life even to the Gentiles.” 622
11:19 Now those who had been scattered because of the persecution that took place over Stephen 623 went as far as 624 Phoenicia, 625 Cyprus, 626 and Antioch, 627 speaking the message 628 to no one but Jews. 11:20 But there were some men from Cyprus 629 and Cyrene 630 among them who came 631 to Antioch 632 and began to speak to the Greeks 633 too, proclaiming the good news of the Lord Jesus. 11:21 The 634 hand of the Lord was with them, and a great number who believed 635 turned 636 to the Lord. 11:22 A report 637 about them came to the attention 638 of the church in Jerusalem, 639 and they sent Barnabas 640 to Antioch. 641 11:23 When 642 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 643 to the Lord with devoted hearts, 644 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 645 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 646 So 647 for a whole year Barnabas and Saul 648 met with the church and taught a significant number of people. 649 Now it was in Antioch 650 that the disciples were first called Christians. 651
11:27 At that time 652 some 653 prophets 654 came down 655 from Jerusalem 656 to Antioch. 657 11:28 One of them, named Agabus, got up 658 and predicted 659 by the Spirit that a severe 660 famine 661 was about to come over the whole inhabited world. 662 (This 663 took place during the reign of Claudius.) 664 11:29 So the disciples, each in accordance with his financial ability, 665 decided 666 to send relief 667 to the brothers living in Judea. 11:30 They did so, 668 sending their financial aid 669 to the elders by Barnabas and Saul.
12:1 About that time King Herod 670 laid hands on 671 some from the church to harm them. 672 12:2 He had James, the brother of John, executed with a sword. 673 12:3 When he saw that this pleased the Jews, 674 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 675 12:4 When he had seized him, he put him in prison, handing him over to four squads 676 of soldiers to guard him. Herod 677 planned 678 to bring him out for public trial 679 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 680 praying to God for him. 681 12:6 On that very night before Herod was going to bring him out for trial, 682 Peter was sleeping between two soldiers, bound with two chains, while 683 guards in front of the door were keeping watch 684 over the prison. 12:7 Suddenly 685 an angel of the Lord 686 appeared, and a light shone in the prison cell. He struck 687 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 688 wrists. 689 12:8 The angel said to him, “Fasten your belt 690 and put on your sandals.” Peter 691 did so. Then the angel 692 said to him, “Put on your cloak 693 and follow me.” 12:9 Peter 694 went out 695 and followed him; 696 he did not realize that what was happening through the angel was real, 697 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 698 they came to the iron 699 gate leading into the city. It 700 opened for them by itself, 701 and they went outside and walked down one narrow street, 702 when at once the angel left him. 12:11 When 703 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 704 me from the hand 705 of Herod 706 and from everything the Jewish people 707 were expecting to happen.”
12:12 When Peter 708 realized this, he went to the house of Mary, the mother of John Mark, 709 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 710 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 711 them 712 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 713 But she kept insisting that it was Peter, 714 and they kept saying, 715 “It is his angel!” 716 12:16 Now Peter continued knocking, and when they opened the door 717 and saw him, they were greatly astonished. 718 12:17 He motioned to them 719 with his hand to be quiet and then related 720 how the Lord had brought 721 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 722
12:18 At daybreak 723 there was great consternation 724 among the soldiers over what had become of Peter. 12:19 When Herod 725 had searched 726 for him and did not find him, he questioned 727 the guards and commanded that they be led away to execution. 728 Then 729 Herod 730 went down from Judea to Caesarea 731 and stayed there.
12:20 Now Herod 732 was having an angry quarrel 733 with the people of Tyre 734 and Sidon. 735 So they joined together 736 and presented themselves before him. And after convincing 737 Blastus, the king’s personal assistant, 738 to help them, 739 they asked for peace, 740 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 741 put on his royal robes, 742 sat down on the judgment seat, 743 and made a speech 744 to them. 12:22 But the crowd 745 began to shout, 746 “The voice of a god, 747 and not of a man!” 12:23 Immediately an angel of the Lord 748 struck 749 Herod 750 down because he did not give the glory to God, and he was eaten by worms and died. 751 12:24 But the word of God 752 kept on increasing 753 and multiplying.
12:25 So Barnabas and Saul returned to 754 Jerusalem 755 when they had completed 756 their mission, 757 bringing along with them John Mark. 758
[6:1] 1 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 2 tn Grk “were multiplying.”
[6:1] 3 tn 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.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 4 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 5 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 7 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[6:2] 8 sn The twelve refers to the twelve apostles.
[6:2] 9 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[6:2] 10 tn Or “the multitude.”
[6:2] 11 tn Grk “to serve tables.”
[6:3] 12 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 13 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 14 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 15 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 16 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 17 tn 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.
[6:5] 18 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 19 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 20 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 22 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 23 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
[6:6] sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
[6:7] 25 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 27 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 28 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 29 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 30 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 31 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 32 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 33 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 34 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 35 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 36 tn Grk “and the,” 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.
[6:12] 37 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 38 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 39 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 40 sn This holy place is a reference to the temple.
[6:13] 41 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:14] sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.
[6:15] 43 tn 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.
[6:15] 44 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 45 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 46 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
[7:1] 47 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 49 tn Or “ancestor”; Grk “father.”
[7:3] 50 sn A quotation from Gen 12:1.
[7:4] 51 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 52 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
[7:5] 53 tn Grk “And he.” 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.
[7:5] 54 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
[7:5] 55 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 56 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 57 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
[7:5] 58 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 59 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
[7:6] 60 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 61 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 62 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
[7:7] 63 tn The words “of there” are not in the Greek text, but are implied.
[7:7] sn A quotation from Gen 15:14.
[7:7] 64 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 65 sn An allusion to Exod 3:12.
[7:8] 66 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 67 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 68 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 69 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 70 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 71 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[7:9] 72 tn 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.
[7:9] 73 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
[7:9] 74 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
[7:10] 75 tn Or “appointed.” See Gen 41:41-43.
[7:11] 76 tn Grk “came upon all Egypt.”
[7:11] 77 tn Grk “and,” but logically causal.
[7:11] 78 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
[7:11] 79 tn Or “forefathers”; Grk “fathers.”
[7:12] 80 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
[7:12] 81 tn Or “forefathers”; Grk “fathers.”
[7:12] 82 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:13] 83 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 84 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 85 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 86 tn Grk “souls” (here an idiom for the whole person).
[7:15] 87 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:15] 88 tn Or “forefathers”; Grk “fathers.”
[7:16] 90 sn See Gen 49:29-32.
[7:17] 91 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
[7:17] 92 tn Grk “the people increased and multiplied.”
[7:18] 93 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
[7:18] 94 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 95 sn A quotation from Exod 1:8.
[7:19] 96 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
[7:19] 98 tn Or “forefathers”; Grk “fathers.”
[7:19] 99 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 100 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
[7:20] 101 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 102 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[7:21] 103 tn Or “exposed” (see v. 19).
[7:21] 104 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
[7:21] 105 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 106 tn Or “instructed.”
[7:22] 107 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 109 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 110 tn Grk “the sons of Israel.”
[7:24] 111 tn Grk “And when.” 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.
[7:24] 112 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
[7:24] 113 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 114 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 115 tn Grk “his brothers.”
[7:25] 116 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 117 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 118 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
[7:26] 119 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 120 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 121 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 122 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 123 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 125 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:28] sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
[7:29] 126 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
[7:29] 127 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
[7:30] 128 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
[7:30] 129 tn Or “wilderness.”
[7:30] 130 sn An allusion to Exod 3:2.
[7:32] 131 tn Or “ancestors”; Grk “fathers.”
[7:32] 132 tn Grk “and Isaac,” 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.
[7:32] 133 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 134 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 135 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
[7:34] 136 tn Or “mistreatment.”
[7:34] 137 tn Or “to set them free.”
[7:34] 138 tn Grk “And now.” 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.
[7:34] 139 sn A quotation from Exod 3:7-8, 10.
[7:35] 140 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 141 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 142 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 143 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:36] 144 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
[7:36] 145 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 146 tn Grk “and at,” 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.
[7:37] 148 tn Grk “to the sons of Israel.”
[7:37] 149 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
[7:38] 150 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
[7:38] 152 tn Or “forefathers”; Grk “fathers.”
[7:38] 153 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
[7:38] 154 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 155 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
[7:39] 156 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
[7:39] 157 tn Or “forefathers”; Grk “fathers.”
[7:39] 158 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
[7:39] 159 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 160 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 161 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
[7:41] 162 tn Grk “And.” 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.
[7:41] 163 tn Grk “In those days.”
[7:41] 164 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
[7:41] 165 tn 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.
[7:41] 166 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 167 tn Or “in what they had done.”
[7:42] 168 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
[7:42] sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
[7:42] 170 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 171 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
[7:43] 173 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 174 tc ‡ Most
[7:43] 175 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 176 tn Or “I will make you move.”
[7:43] 177 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 178 tn Or “forefathers”; Grk “fathers.”
[7:44] sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.
[7:44] 181 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 182 tn The word “him” 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.
[7:45] 183 tn Grk “And.” 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.
[7:45] 184 tn Or “forefathers”; Grk “fathers.”
[7:45] 185 tn Or “forefathers”; Grk “fathers.”
[7:45] sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
[7:45] 186 tn Grk “In those days.”
[7:46] 187 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
[7:46] 189 tn Grk “before,” “in the presence of.”
[7:46] 190 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
[7:46] 191 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 192 tc Some
[7:47] 193 sn See 1 Kgs 8:1-21.
[7:48] 194 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 195 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
[7:49] 196 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 197 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 198 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:50] sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
[7:51] 199 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 200 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 201 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 202 tn Or “forefathers”; Grk “fathers.”
[7:52] 203 tn Or “forefathers”; Grk “fathers.”
[7:52] 204 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 205 tn Grk “And they.” 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.
[7:52] 206 sn The Righteous One is a reference to Jesus Christ.
[7:52] 207 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 208 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 209 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 210 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 211 tn Or “did not obey it.”
[7:54] 212 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 213 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 214 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 215 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 216 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 217 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 218 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 219 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 220 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 221 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 222 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 223 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 224 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 225 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 226 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 227 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[8:1] 228 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 230 tn 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.”
[8:1] 231 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 232 sn 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.
[8:1] 233 tn Or “countryside.”
[8:2] 234 tn “Some” is not in the Greek text, but is implied.
[8:2] 235 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
[8:2] 236 tn Or “mourned greatly for him.”
[8:3] 237 tn 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.
[8:3] 238 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
[8:3] 239 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
[8:5] 240 tn 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 BDAG 912 s.v. Σαμάρεια, and L&N 93.568.
[8:5] sn 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,” ZNW 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 [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).
[8:5] 241 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
[8:5] 242 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:5] sn See the note on Christ in 2:31.
[8:6] 243 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
[8:6] 244 tn 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).
[8:7] 245 sn 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.
[8:7] 246 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
[8:8] 247 tn Grk “and there came about,” but this is somewhat awkward in English.
[8:8] 248 sn 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.
[8:9] 249 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
[8:10] 250 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
[8:10] 251 tn 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 BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
[8:12] 252 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
[8:12] 253 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:12] 254 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
[8:13] 255 tn Or “he kept close company with.”
[8:13] 256 sn 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.
[8:14] 257 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 259 sn 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.
[8:15] 260 tn 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.
[8:16] 261 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 263 sn This is a parenthetical note by the author.
[8:17] 264 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 265 sn 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.
[8:18] 266 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:19] 267 tn Or “ability”; Grk “authority.”
[8:20] 268 tn 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.
[8:21] 270 tn The translation “share or part” is given by L&N 63.13.
[8:21] 271 tn 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.
[8:22] 272 tn Or “and implore the Lord.”
[8:22] 273 tn 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.
[8:23] 274 tn 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.
[8:24] 275 tn Grk “Simon answered and said.”
[8:24] sn 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.
[8:24] 276 tn Grk “may come upon.”
[8:25] 277 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 278 tn 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.
[8:25] 279 sn 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.
[8:25] 280 tn 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”).
[8:25] 281 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
[8:25] 282 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:26] 283 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 284 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 285 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) 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.
[8:26] 286 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 287 tn Or “wilderness.”
[8:26] 288 tn 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.”
[8:26] sn The concluding note about the road appears to be a parenthetical note by the author.
[8:27] 289 tn 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.
[8:27] 290 tn 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.
[8:27] 291 tn 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.
[8:27] 292 tn 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.”
[8:27] 293 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, 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.
[8:27] 294 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") 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). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] sn 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
[8:27] 295 tn 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.
[8:27] 296 sn 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.
[8:28] 297 tn 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.
[8:28] 298 tn 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.
[8:28] sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
[8:30] 299 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 300 tn The words “to it” are not in the Greek text but are implied.
[8:30] 301 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 302 tn 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.
[8:30] 303 tn 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.”
[8:31] 304 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 305 tn 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 BDAG 189 s.v. γάρ 1.f.
[8:32] 306 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 307 tn 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.
[8:33] 308 tc ‡ Most later
[8:33] 309 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 310 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
[8:33] 311 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 312 sn A quotation from Isa 53:7-8.
[8:34] 313 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 314 tn Grk “I beg you,” “I ask you.”
[8:34] 315 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 316 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 317 sn 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.
[8:36] 318 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 319 tc A few later
[8:38] 320 tn 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.”
[8:38] 321 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 322 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 323 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 325 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 326 tn The words “the area” are not in the Greek text but are implied.
[8:40] 327 tn Or “he preached the gospel.”
[8:40] 329 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[8:40] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:1] 330 tn Or “Saul, making dire threats.”
[9:1] 331 tn 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.
[9:2] 332 sn See the note on synagogue in 6:9.
[9:2] 333 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. 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 (1 En. 91:18; 2 En. 30:15).
[9:2] 334 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:2] 335 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
[9:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 336 tn 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.
[9:3] 337 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:4] 338 tn 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.
[9:4] 339 tn The double vocative suggests emotion.
[9:4] 340 sn Persecuting me. To persecute the church is to persecute Jesus.
[9:6] 342 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
[9:7] 343 tn The Greek term here is ἀνήρ (anhr), 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.
[9:7] 344 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
[9:7] 345 sn 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.
[9:8] 346 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
[9:8] 347 sn 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.
[9:8] 348 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
[9:9] 349 tn 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.
[9:9] 350 tn 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.
[9:10] 351 tn 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.
[9:10] 352 sn 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).
[9:10] 353 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[9:11] 354 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
[9:12] 355 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
[9:12] sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
[9:13] 356 sn 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.
[9:13] 357 tn The word “people” is not in the Greek text, but is implied.
[9:14] 359 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
[9:15] 361 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
[9:16] 362 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
[9:17] 363 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") 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.
[9:17] 364 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
[9:17] 365 tn 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”).
[9:17] 366 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
[9:18] 367 tn 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.
[9:18] 368 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
[9:18] 369 tn 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.
[9:19] 370 tn 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.
[9:20] 371 sn See the note on synagogue in 6:9.
[9:20] 372 tn The ὅτι (Joti) 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 (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
[9:20] sn 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.
[9:21] 373 tn 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.
[9:21] 374 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
[9:21] 375 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
[9:21] 376 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:22] 377 tn 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 (endunamow) is given in L&N 74.7, with this specific verse as an example.
[9:22] 378 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
[9:22] 379 tn Or “by showing for certain.”
[9:22] 380 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
[9:22] 381 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
[9:22] sn See the note on Christ in 2:31.
[9:23] 382 sn 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).
[9:24] 383 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 384 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 385 tn The word πύλη (pulh) 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.
[9:25] 386 tn 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, quris) 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.
[9:25] 387 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:26] 388 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:26] 390 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
[9:27] 391 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
[9:27] 392 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
[9:27] 393 tn 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.
[9:27] 394 tn 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.
[9:27] 395 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
[9:28] 396 tn 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 (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
[9:29] 397 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 398 tn 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.
[9:30] 399 sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[9:30] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:31] 400 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
[9:31] 401 tn 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.
[9:31] 403 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “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 ExSyn 637-39).
[9:31] 404 tn 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.
[9:31] 405 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
[9:32] 406 tn 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.
[9:32] 407 tn 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.”
[9:32] 408 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
[9:33] 409 tn 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.”
[9:34] 410 tn 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.
[9:34] 411 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 412 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. 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 NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[9:35] 413 tn 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.
[9:35] 414 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 415 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 416 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) 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.
[9:35] 417 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 418 sn 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, ISBE 2:1118-19).
[9:36] 419 tn 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.
[9:36] 420 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 421 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:37] 422 tn Grk “It happened that in those 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.
[9:37] 423 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 424 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 425 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 426 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 427 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 428 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
[9:39] 429 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 430 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:39] 431 tn The word “him” 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.
[9:39] 432 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[9:39] 433 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 434 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 435 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
[9:40] 436 tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
[9:40] 437 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:40] 438 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
[9:41] 439 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
[9:41] 440 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
[9:42] 441 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
[9:42] 442 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 443 tn Grk “So 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.
[9:43] 444 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 445 tn Grk “with a certain Simon.”
[9:43] 446 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:1] 447 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 448 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[10:1] 449 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
[10:2] 450 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[10:2] 451 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
[10:2] 452 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
[10:3] 453 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 454 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[10:3] 455 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[10:4] 456 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 457 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 458 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 459 tn Or “your gifts to the needy.”
[10:4] 460 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
[10:5] 461 tn Grk “And now.” 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.
[10:5] 462 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 463 tn Grk “a certain Simon.”
[10:6] 464 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:7] 465 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 466 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
[10:7] 467 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
[10:9] 468 tn Grk “about the sixth hour.”
[10:9] 469 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 470 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[10:10] 471 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
[10:11] 472 tn 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.
[10:11] 473 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 474 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
[10:11] 475 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 476 tn Or “coming down.”
[10:11] 477 tn Or “to the ground.”
[10:12] 478 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
[10:12] 479 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
[10:12] 480 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[10:13] 481 tn Grk “And there came.” 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.
[10:13] 482 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 483 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 484 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:14] sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
[10:15] 485 tn Grk “And the voice.” 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.
[10:15] 487 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
[10:16] 488 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 489 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 490 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 491 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[10:17] sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
[10:18] 492 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
[10:18] 493 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
[10:19] 494 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
[10:20] 495 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[10:20] 496 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
[10:21] 497 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[10:21] 498 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
[10:22] 499 sn See the note on the word centurion in 10:1.
[10:22] 501 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
[10:22] 502 tn Grk “hear words.”
[10:23] 503 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 504 tn Or “went forth.”
[10:23] 505 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 506 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
[10:24] 507 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:24] 508 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
[10:25] 509 tn Grk “So it happened that when.” 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.
[10:25] 510 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 511 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 512 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
[10:26] 513 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 514 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
[10:27] 515 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.
[10:27] 516 tn Or “many people assembled.”
[10:28] 517 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 518 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 519 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 520 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
[10:28] 521 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 522 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:28] sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
[10:29] 523 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
[10:29] 524 tn Grk “ask for what reason.”
[10:30] 525 tn Grk “And Cornelius.” 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.
[10:30] 527 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 528 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
[10:31] 529 tn Or “your gifts to the needy.”
[10:31] 530 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 531 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
[10:33] 532 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
[10:33] 533 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
[10:33] 534 tn Or “to hear everything.”
[10:33] 535 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
[10:34] 536 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 537 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
[10:35] 538 sn See Luke 24:47.
[10:35] 539 tn Or “shows reverence for him.”
[10:35] 540 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
[10:35] sn Note how faith and response are linked here by the phrase and does what is right.
[10:36] 541 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 542 tn Grk “the word.”
[10:36] 543 tn Grk “to the sons.”
[10:36] 544 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 546 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 547 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[10:37] 548 tn Or “proclaimed.”
[10:38] 549 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 550 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 551 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:38] 552 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
[10:39] 554 tn Grk “And we.” 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.
[10:39] 555 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 556 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 557 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:39] 558 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[10:40] 559 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
[10:40] 560 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
[10:41] 561 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 562 sn Ate and drank. See Luke 24:35-49.
[10:42] 563 tn Grk “and he.” 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.
[10:42] 564 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 565 tn The word “them” 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.
[10:42] 566 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 567 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 568 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[10:43] 569 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
[10:43] 570 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
[10:44] 571 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 573 tn 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.
[10:45] 574 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 575 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
[10:45] 577 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
[10:45] 578 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
[10:46] 579 tn Or “extolling,” “magnifying.”
[10:47] 580 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
[10:47] 581 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
[10:48] 582 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
[10:48] 583 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
[11:1] 584 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 585 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 586 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 587 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 588 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 589 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 590 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 591 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 592 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 593 tn Or “coming down.”
[11:5] 594 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 595 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 596 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
[11:6] 597 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[11:7] 598 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 599 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 600 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 601 tn Grk “And behold.”
[11:11] 602 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 603 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 604 tn The word “staying” is not in the Greek text but is implied.
[11:12] 605 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 606 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 607 tn Or “came down on.”
[11:15] 608 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 609 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 610 sn 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 (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 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.
[11:16] 611 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 612 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 613 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 614 sn That is, the same gift of the Holy Spirit.
[11:17] 615 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 616 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 617 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 618 tn Grk “these things.”
[11:18] 619 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 620 tn Or “glorified.”
[11:18] 621 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 622 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 623 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 624 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
[11:19] 625 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 626 tn Grk “and Cyprus,” 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.
[11:19] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:19] 627 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
[11:19] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[11:20] 629 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 630 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 631 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 632 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 633 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:21] 634 tn 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.
[11:21] 635 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
[11:21] 636 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 638 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 639 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 640 tc ‡ Most
[11:22] 641 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[11:23] 642 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:23] 643 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 644 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[11:24] 645 tn Grk “a significant crowd.”
[11:26] 646 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 647 tn Grk “So 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.
[11:26] 648 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 649 tn Grk “a significant crowd.”
[11:26] 650 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 651 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 652 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 653 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 654 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 655 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
[11:27] 656 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 657 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:27] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2
[11:28] 658 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 659 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 661 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 662 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 663 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:28] 664 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[11:29] 665 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 666 tn Or “determined,” “resolved.”
[11:29] 667 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[11:30] 668 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:30] 669 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:1] 670 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 671 tn Or “King Herod had some from the church arrested.”
[12:1] 672 tn Or “to cause them injury.”
[12:2] 673 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
[12:3] 674 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
[12:3] 675 sn This is a parenthetical note by the author.
[12:4] 676 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
[12:4] 677 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
[12:4] 678 tn Or “intended”; Grk “wanted.”
[12:4] 679 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
[12:5] 680 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
[12:5] 681 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
[12:6] 682 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 683 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
[12:6] 684 tn Or “were guarding.”
[12:7] 685 tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
[12:7] 686 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:7] 687 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
[12:7] 688 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
[12:7] 689 tn Grk “the hands,” but the wrist was considered a part of the hand.
[12:8] 690 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
[12:8] 691 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
[12:8] 692 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[12:8] 693 tn Or “outer garment.”
[12:9] 694 tn Grk “And going out he followed.”
[12:9] 695 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:9] 696 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:9] 697 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
[12:10] 698 tn Or perhaps, “guard posts.”
[12:10] 699 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
[12:10] 700 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[12:10] 701 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
[12:10] 702 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
[12:11] 703 tn Grk “And when.” 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.
[12:11] 704 tn Or “delivered.”
[12:11] 705 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 706 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 707 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:12] 708 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[12:12] 709 tn Grk “John who was also called Mark.”
[12:12] sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
[12:13] 710 tn Or “responded.”
[12:14] 712 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:15] 713 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
[12:15] 714 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
[12:15] 715 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
[12:15] 716 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
[12:16] 717 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 718 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
[12:17] 719 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
[12:17] 720 tc ‡ Most
[12:17] 722 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
[12:18] 723 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
[12:18] 724 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
[12:19] 725 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:19] 726 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
[12:19] 727 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
[12:19] 728 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
[12:19] 729 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
[12:19] 730 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
[12:19] sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in
[12:19] 731 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[12:19] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:20] 732 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[12:20] sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:20] 733 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
[12:20] 734 sn Tyre was a city and seaport on the coast of Phoenicia.
[12:20] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[12:20] 735 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
[12:20] map For location see Map1 A1; JP3 F3; JP4 F3.
[12:20] 736 tn Or “with one accord.”
[12:20] 737 tn Or “persuading.”
[12:20] 738 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
[12:20] 739 tn The words “to help them” are not in the Greek text, but are implied.
[12:20] 740 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
[12:21] 741 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[12:21] sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:21] 742 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
[12:21] 743 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
[12:21] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[12:21] 744 tn Or “delivered a public address.”
[12:22] 745 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
[12:22] 746 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
[12:22] 747 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 748 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 749 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
[12:23] 750 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 751 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
[12:24] 752 sn A metonymy for the number of adherents to God’s word.
[12:24] 753 tn Or “spreading.”
[12:25] 754 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
[12:25] 755 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
[12:25] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:25] 756 tn Grk “fulfilled.”
