Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ¹ 

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ² 

Bilangan 21:6-9

21:6 So the Lord sent poisonous ³  snakes ⁴  among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away ⁵  the snakes from us.” So Moses prayed for the people.

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ⁶  at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. ⁷ 

Yosua 6:3-5

6:3 Have all the warriors march around the city one time; ⁸  do this for six days. 6:4 Have seven priests carry seven rams’ horns ⁹  in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, ¹⁰  have the whole army give a loud battle cry. ¹¹  Then the city wall will collapse ¹²  and the warriors should charge straight ahead.” ¹³ 

Yosua 6:1

6:1 Now Jericho ¹⁴  was shut tightly ¹⁵  because of the Israelites. No one was allowed to leave or enter. ¹⁶ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁷  heard that Paul had also proclaimed the word of God ¹⁸  in Berea, ¹⁹  they came there too, inciting ²⁰  and disturbing ²¹  the crowds.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²²  as he customarily did, and on three Sabbath days he addressed ²³  them from the scriptures,

Kisah Para Rasul 4:2-6

4:2 angry ²⁴  because they were teaching the people and announcing ²⁵  in Jesus the resurrection of the dead. 4:3 So ²⁶  they seized ²⁷  them and put them in jail ²⁸  until the next day (for it was already evening). 4:4 But many of those who had listened to ²⁹  the message ³⁰  believed, and the number of the men ³¹  came to about five thousand.

4:5 On the next day, ³²  their rulers, elders, and experts in the law ³³  came together ³⁴  in Jerusalem. ³⁵  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ³⁶ 

Kisah Para Rasul 5:10-14

5:10 At once ³⁷  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ³⁸  fear gripped ³⁹  the whole church ⁴⁰  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁴¹  and wonders came about among the people through the hands of the apostles. By ⁴²  common consent ⁴³  they were all meeting together in Solomon’s Portico. ⁴⁴  5:13 None of the rest dared to join them, ⁴⁵  but the people held them in high honor. ⁴⁶  5:14 More and more believers in the Lord were added to their number, ⁴⁷  crowds of both men and women.

Markus 11:2-6

11:2 and said to them, “Go to the village ahead of you. ⁴⁸  As soon as you enter it, you will find a colt tied there that has never been ridden. ⁴⁹  Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ⁵⁰  and will send it back here soon.’” 11:4 So ⁵¹  they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders ⁵²  let them go.

Markus 14:12-17

The Passover

14:12 Now ⁵³  on the first day of the feast of ⁵⁴  Unleavened Bread, when the Passover lamb is sacrificed, ⁵⁵  Jesus’ ⁵⁶  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁵⁷  14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁵⁸  of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So ⁵⁹  the disciples left, went ⁶⁰  into the city, and found things just as he had told them, ⁶¹  and they prepared the Passover.

14:17 Then, ⁶²  when it was evening, he came to the house ⁶³  with the twelve.

Kisah Para Rasul 8:26-40

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁶⁴  said to Philip, ⁶⁵  “Get up and go south ⁶⁶  on the road that goes down from Jerusalem ⁶⁷  to Gaza.” (This is a desert ⁶⁸  road.) ⁶⁹  8:27 So ⁷⁰  he got up ⁷¹  and went. There ⁷²  he met ⁷³  an Ethiopian eunuch, ⁷⁴  a court official of Candace, ⁷⁵  queen of the Ethiopians, who was in charge of all her treasury. He ⁷⁶  had come to Jerusalem to worship, ⁷⁷  8:28 and was returning home, sitting ⁷⁸  in his chariot, reading ⁷⁹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁸⁰  to it ⁸¹  and heard the man ⁸²  reading Isaiah the prophet. He ⁸³  asked him, ⁸⁴  “Do you understand what you’re reading?” 8:31 The man ⁸⁵  replied, “How in the world can I, ⁸⁶  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁸⁷  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁸⁸  not open his mouth.

8:33 In humiliation ⁸⁹  justice was taken from him. ⁹⁰ 

Who can describe his posterity? ⁹¹ 

For his life was taken away ⁹²  from the earth.” ⁹³ 

8:34 Then the eunuch said ⁹⁴  to Philip, “Please tell me, ⁹⁵  who is the prophet saying this about – himself or someone else?” ⁹⁶  8:35 So Philip started speaking, ⁹⁷  and beginning with this scripture ⁹⁸  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 ⁹⁹  from being baptized?” 8:37 [[EMPTY]] ¹⁰⁰  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ¹⁰¹  and Philip baptized ¹⁰²  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 ¹⁰³  went on his way rejoicing. ¹⁰⁴  8:40 Philip, however, found himself ¹⁰⁵  at Azotus, ¹⁰⁶  and as he passed through the area, ¹⁰⁷  he proclaimed the good news ¹⁰⁸  to all the towns ¹⁰⁹  until he came to Caesarea. ¹¹⁰ 

[2:3]  ¹ tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[2:5]  ² tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[21:6]  ³ tn Heb “fiery.”

[21:6]  ⁴ tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[21:7]  ⁵ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[21:8]  ⁶ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[21:9]  ⁷ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

[6:3]  ⁸ tn Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם (vÿsabbotem, “and go around”) is plural, being addressed to the whole army.

[6:4]  ⁹ tn Heb “rams’ horns, trumpets.”

[6:5]  ¹⁰ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ¹¹ tn Heb “all the people will shout with a loud shout.”

[6:5]  ¹² tn Heb “fall in its place.”

[6:5]  ¹³ tn Heb “and the people will go up, each man straight ahead.”

[6:1]  ¹⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ¹⁵ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ¹⁶ tn Heb “there was no one going out and there was no one coming in.”

[17:13]  ¹⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ²¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:2]  ²² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[4:2]  ²⁴ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁵ tn Or “proclaiming.”

[4:3]  ²⁶ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁷ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²⁸ tn Or “prison,” “custody.”

[4:4]  ²⁹ tn Or “had heard.”

[4:4]  ³⁰ tn Or “word.”

[4:4]  ³¹ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ³² tn Grk “It happened that on the next day.” 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.

[4:5]  ³³ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ³⁴ tn Or “law assembled,” “law met together.”

[4:5]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ³⁶ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[5:10]  ³⁷ tn Grk “And at once.” 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.

[5:11]  ³⁸ tn Grk “And great.” 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.

[5:11]  ³⁹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁴⁰ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ⁴¹ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴² tn Grk “And by.” 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.

[5:12]  ⁴³ tn Or “With one mind.”

[5:12]  ⁴⁴ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:13]  ⁴⁵ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ⁴⁶ tn Or “the people thought very highly of them.”

[5:14]  ⁴⁷ tn Or “More and more believers were added to the Lord.”

[11:2]  ⁴⁸ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ⁴⁹ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:3]  ⁵⁰ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[11:4]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:6]  ⁵² tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[14:12]  ⁵³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁵⁴ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁵⁵ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ⁵⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁵⁷ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:13]  ⁵⁸ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:16]  ⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁶⁰ tn Grk “and came.”

[14:16]  ⁶¹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:17]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ⁶³ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[8:26]  ⁶⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁶⁵ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Or “wilderness.”

[8:26]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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 a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁸¹ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁸² tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁸⁶ 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]  ⁸⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁸⁸ 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]  ⁸⁹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁹⁰ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁹¹ 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]  ⁹² 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]  ⁹³ sn A quotation from Isa 53:7-8.

[8:34]  ⁹⁴ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁹⁵ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ¹⁰⁰ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ¹⁰¹ 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]  ¹⁰² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ¹⁰³ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁰⁴ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ¹⁰⁵ tn Or “appeared.”

[8:40]  ¹⁰⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹⁰⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ¹⁰⁸ tn Or “he preached the gospel.”

[8:40]  ¹⁰⁹ tn Or “cities.”

[8:40]  ¹¹⁰ 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.