Kisah Para Rasul 4:27--13:1
Konteks4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 1 your holy servant Jesus, whom you anointed, 2 4:28 to do as much as your power 3 and your plan 4 had decided beforehand 5 would happen. 4:29 And now, Lord, pay attention to 6 their threats, and grant 7 to your servants 8 to speak your message 9 with great courage, 10 4:30 while you extend your hand to heal, and to bring about miraculous signs 11 and wonders through the name of your holy servant Jesus.” 4:31 When 12 they had prayed, the place where they were assembled together was shaken, 13 and they were all filled with the Holy Spirit and began to speak 14 the word of God 15 courageously. 16
4:32 The group of those who believed were of one heart and mind, 17 and no one said that any of his possessions was his own, but everything was held in common. 18 4:33 With 19 great power the apostles were giving testimony 20 to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy 21 among them, because those who were owners of land or houses were selling 22 them 23 and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds 24 were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 25 4:37 sold 26 a field 27 that belonged to him and brought the money 28 and placed it at the apostles’ feet.
5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 29 kept back for himself part of the proceeds with his wife’s knowledge; he brought 30 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 31 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 32 the land? 5:4 Before it was sold, 33 did it not 34 belong to you? And when it was sold, was the money 35 not at your disposal? How have you thought up this deed in your heart? 36 You have not lied to people 37 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 38 all who heard about it. 5:6 So the young men came, 39 wrapped him up, 40 carried him out, and buried 41 him. 5:7 After an interval of about three hours, 42 his wife came in, but she did not know 43 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 44 paid this amount 45 for the land?” Sapphira 46 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 47 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 48 fear gripped 49 the whole church 50 and all who heard about these things.
5:12 Now many miraculous signs 51 and wonders came about among the people through the hands of the apostles. By 52 common consent 53 they were all meeting together in Solomon’s Portico. 54 5:13 None of the rest dared to join them, 55 but the people held them in high honor. 56 5:14 More and more believers in the Lord were added to their number, 57 crowds of both men and women. 5:15 Thus 58 they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem 59 also came together, bringing the sick and those troubled by unclean spirits. 60 They 61 were all 62 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 63 ), 64 and they were filled with jealousy. 65 5:18 They 66 laid hands on 67 the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord 68 opened 69 the doors of the prison, 70 led them out, 71 and said, 5:20 “Go and stand in the temple courts 72 and proclaim 73 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 74 at daybreak and began teaching. 75
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 76 – that is, the whole high council 77 of the Israelites 78 – and sent to the jail to have the apostles 79 brought before them. 80 5:22 But the officers 81 who came for them 82 did not find them in the prison, so they returned and reported, 83 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 84 we found no one inside.” 5:24 Now when the commander 85 of the temple guard 86 and the chief priests heard this report, 87 they were greatly puzzled concerning it, 88 wondering what this could 89 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 90 and teaching 91 the people!” 5:26 Then the commander 92 of the temple guard 93 went with the officers 94 and brought the apostles 95 without the use of force 96 (for they were afraid of being stoned by the people). 97
5:27 When they had brought them, they stood them before the council, 98 and the high priest questioned 99 them, 5:28 saying, “We gave 100 you strict orders 101 not to teach in this name. 102 Look, 103 you have filled Jerusalem 104 with your teaching, and you intend to bring this man’s blood 105 on us!” 5:29 But Peter and the apostles replied, 106 “We must obey 107 God rather than people. 108 5:30 The God of our forefathers 109 raised up Jesus, whom you seized and killed by hanging him on a tree. 110 5:31 God exalted him 111 to his right hand as Leader 112 and Savior, to give repentance to Israel and forgiveness of sins. 113 5:32 And we are witnesses of these events, 114 and so is the Holy Spirit whom God has given to those who obey 115 him.”
5:33 Now when they heard this, they became furious 116 and wanted to execute them. 117 5:34 But a Pharisee 118 whose name was Gamaliel, 119 a teacher of the law who was respected by all the people, stood up 120 in the council 121 and ordered the men to be put outside for a short time. 5:35 Then he said to the council, 122 “Men of Israel, 123 pay close attention to 124 what you are about to do to these men. 5:36 For some time ago 125 Theudas rose up, claiming to be somebody, and about four hundred men joined him. He 126 was killed, and all who followed him were dispersed and nothing came of it. 127 5:37 After him Judas the Galilean arose in the days of the census, 128 and incited people to follow him in revolt. 129 He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, 130 it will come to nothing, 131 5:39 but if 132 it is from God, you will not be able to stop them, or you may even be found 133 fighting against God.” He convinced them, 134 5:40 and they summoned the apostles and had them beaten. 135 Then 136 they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy 137 to suffer dishonor for the sake of the name. 138 5:42 And every day both in the temple courts 139 and from house to house, they did not stop teaching and proclaiming the good news 140 that Jesus was the Christ. 141
6:1 Now in those 142 days, when the disciples were growing in number, 143 a complaint arose on the part of the Greek-speaking Jews 144 against the native Hebraic Jews, 145 because their widows 146 were being overlooked 147 in the daily distribution of food. 148 6:2 So the twelve 149 called 150 the whole group 151 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 152 6:3 But carefully select from among you, brothers, 153 seven 154 men who are well-attested, 155 full of the Spirit and of wisdom, whom we may put in charge 156 of this necessary task. 157 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 158 proposal pleased the entire group, so 159 they chose Stephen, a man full of faith and of the Holy Spirit, with 160 Philip, 161 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 162 from Antioch. 163 6:6 They stood these men before the apostles, who prayed 164 and placed 165 their hands on them. 6:7 The word of God continued to spread, 166 the number of disciples in Jerusalem 167 increased greatly, and a large group 168 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 169 among the people. 6:9 But some men from the Synagogue 170 of the Freedmen (as it was called), 171 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 172 stood up and argued with Stephen. 6:10 Yet 173 they were not able to resist 174 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 175 some men to say, “We have heard this man 176 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 177 elders, and the experts in the law; 178 then they approached Stephen, 179 seized him, and brought him before the council. 180 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 181 and the law. 182 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 183 that Moses handed down to us.” 6:15 All 184 who were sitting in the council 185 looked intently at Stephen 186 and saw his face was like the face of an angel. 187
7:1 Then the high priest said, “Are these things true?” 188 7:2 So he replied, 189 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 190 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.’ 191 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 192 made him move 193 to this country where you now live. 7:5 He 194 did not give any of it to him for an inheritance, 195 not even a foot of ground, 196 yet God 197 promised to give it to him as his possession, and to his descendants after him, 198 even though Abraham 199 as yet had no child. 7:6 But God spoke as follows: ‘Your 200 descendants will be foreigners 201 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 202 7:7 But I will punish 203 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 204 and worship 205 me in this place.’ 206 7:8 Then God 207 gave Abraham 208 the covenant 209 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 210 and Isaac became the father of 211 Jacob, and Jacob of the twelve patriarchs. 212 7:9 The 213 patriarchs, because they were jealous of Joseph, sold 214 him into Egypt. But 215 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 216 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 217 Egypt and Canaan, causing 218 great suffering, and our 219 ancestors 220 could not find food. 7:12 So when Jacob heard that there was grain 221 in Egypt, he sent our ancestors 222 there 223 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 224 became known to Pharaoh. 7:14 So Joseph sent a message 225 and invited 226 his father Jacob and all his relatives to come, seventy-five people 227 in all. 7:15 So Jacob went down to Egypt and died there, 228 along with our ancestors, 229 7:16 and their bones 230 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 231 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, 232 the people increased greatly in number 233 in Egypt, 7:18 until another king who did not know about 234 Joseph ruled 235 over Egypt. 236 7:19 This was the one who exploited 237 our people 238 and was cruel to our ancestors, 239 forcing them to abandon 240 their infants so they would die. 241 7:20 At that time Moses was born, and he was beautiful 242 to God. For 243 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 244 Pharaoh’s daughter adopted 245 him and brought him up 246 as her own son. 7:22 So Moses was trained 247 in all the wisdom of the Egyptians and was powerful 248 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 249 to visit his fellow countrymen 250 the Israelites. 251 7:24 When 252 he saw one of them being hurt unfairly, 253 Moses 254 came to his defense 255 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 256 would understand that God was delivering them 257 through him, 258 but they did not understand. 259 7:26 The next day Moses 260 saw two men 261 fighting, and tried to make peace between 262 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 263 Moses 264 aside, saying, ‘Who made 265 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?’ 266 7:29 When the man said this, 267 Moses fled and became a foreigner 268 in the land of Midian, where he became the father of two sons.
7:30 “After 269 forty years had passed, an angel appeared to him in the desert 270 of Mount Sinai, in the flame of a burning bush. 271 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, 272 the God of Abraham, Isaac, 273 and Jacob.’ 274 Moses began to tremble and did not dare to look more closely. 275 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 276 7:34 I have certainly seen the suffering 277 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 278 Now 279 come, I will send you to Egypt.’ 280 7:35 This same 281 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 282 God sent as both ruler and deliverer 283 through the hand of the angel 284 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 285 in the land of Egypt, 286 at 287 the Red Sea, and in the wilderness 288 for forty years. 7:37 This is the Moses who said to the Israelites, 289 ‘God will raise up for you a prophet like me from among your brothers.’ 290 7:38 This is the man who was in the congregation 291 in the wilderness 292 with the angel who spoke to him at Mount Sinai, and with our ancestors, 293 and he 294 received living oracles 295 to give to you. 296 7:39 Our 297 ancestors 298 were unwilling to obey 299 him, but pushed him aside 300 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 301 – we do not know what has happened to him!’ 302 7:41 At 303 that time 304 they made an idol in the form of a calf, 305 brought 306 a sacrifice to the idol, and began rejoicing 307 in the works of their hands. 308 7:42 But God turned away from them and gave them over 309 to worship the host 310 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 311 forty years in the wilderness, was it, 312 house of Israel? 7:43 But you took along the tabernacle 313 of Moloch 314 and the star of the 315 god Rephan, 316 the images you made to worship, but I will deport 317 you beyond Babylon.’ 318 7:44 Our ancestors 319 had the tabernacle 320 of testimony in the wilderness, 321 just as God 322 who spoke to Moses ordered him 323 to make it according to the design he had seen. 7:45 Our 324 ancestors 325 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 326 until the time 327 of David. 7:46 He 328 found favor 329 with 330 God and asked that he could 331 find a dwelling place 332 for the house 333 of Jacob. 7:47 But Solomon built a house 334 for him. 7:48 Yet the Most High 335 does not live in houses made by human hands, 336 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? 337
7:50 Did my hand 338 not make all these things?’ 339
7:51 “You stubborn 340 people, with uncircumcised 341 hearts and ears! 342 You are always resisting the Holy Spirit, like your ancestors 343 did! 7:52 Which of the prophets did your ancestors 344 not persecute? 345 They 346 killed those who foretold long ago the coming of the Righteous One, 347 whose betrayers and murderers you have now become! 348 7:53 You 349 received the law by decrees given by angels, 350 but you did not obey 351 it.” 352
7:54 When they heard these things, they became furious 353 and ground their teeth 354 at him. 7:55 But Stephen, 355 full 356 of the Holy Spirit, looked intently 357 toward heaven and saw the glory of God, and Jesus standing 358 at the right hand of God. 7:56 “Look!” he said. 359 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 360 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 361 they had driven him out of the city, they began to stone him, 362 and the witnesses laid their cloaks 363 at the feet of a young man named Saul. 7:59 They 364 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 365 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 366 When 367 he had said this, he died. 368 8:1 And Saul agreed completely with killing 369 him.
Now on that day a great 370 persecution began 371 against the church in Jerusalem, 372 and all 373 except the apostles were forced to scatter throughout the regions 374 of Judea and Samaria. 8:2 Some 375 devout men buried Stephen and made loud lamentation 376 over him. 377 8:3 But Saul was trying to destroy 378 the church; entering one house after another, he dragged off 379 both men and women and put them in prison. 380
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 381 and began proclaiming 382 the Christ 383 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 384 as they heard and saw the miraculous signs 385 he was performing. 8:7 For unclean spirits, 386 crying with loud shrieks, were coming out of many who were possessed, 387 and many paralyzed and lame people were healed. 8:8 So there was 388 great joy 389 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 390 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 391 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 392 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 393 and the name of Jesus Christ, 394 they began to be baptized, 395 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 396 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 397
8:14 Now when the apostles in Jerusalem 398 heard that Samaria had accepted the word 399 of God, they sent 400 Peter and John to them. 8:15 These two 401 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 402 had not yet come upon 403 any of them, but they had only been baptized in the name of the Lord Jesus.) 404 8:17 Then Peter and John placed their hands on the Samaritans, 405 and they received the Holy Spirit. 406
8:18 Now Simon, when he saw that the Spirit 407 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 408 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, 409 because you thought you could acquire 410 God’s gift with money! 8:21 You have no share or part 411 in this matter 412 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 413 that he may perhaps forgive you for the intent of your heart. 414 8:23 For I see that you are bitterly envious 415 and in bondage to sin.” 8:24 But Simon replied, 416 “You pray to the Lord for me so that nothing of what you have said may happen to 417 me.”
8:25 So after Peter and John 418 had solemnly testified 419 and spoken the word of the Lord, 420 they started back to Jerusalem, proclaiming 421 the good news to many Samaritan villages 422 as they went. 423
8:26 Then an angel of the Lord 424 said to Philip, 425 “Get up and go south 426 on the road that goes down from Jerusalem 427 to Gaza.” (This is a desert 428 road.) 429 8:27 So 430 he got up 431 and went. There 432 he met 433 an Ethiopian eunuch, 434 a court official of Candace, 435 queen of the Ethiopians, who was in charge of all her treasury. He 436 had come to Jerusalem to worship, 437 8:28 and was returning home, sitting 438 in his chariot, reading 439 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 440 to it 441 and heard the man 442 reading Isaiah the prophet. He 443 asked him, 444 “Do you understand what you’re reading?” 8:31 The man 445 replied, “How in the world can I, 446 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 447 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 448 not open his mouth.
8:33 In humiliation 449 justice was taken from him. 450
Who can describe his posterity? 451
For his life was taken away 452 from the earth.” 453
8:34 Then the eunuch said 454 to Philip, “Please tell me, 455 who is the prophet saying this about – himself or someone else?” 456 8:35 So Philip started speaking, 457 and beginning with this scripture 458 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 459 from being baptized?” 8:37 [[EMPTY]] 460 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 461 and Philip baptized 462 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 463 went on his way rejoicing. 464 8:40 Philip, however, found himself 465 at Azotus, 466 and as he passed through the area, 467 he proclaimed the good news 468 to all the towns 469 until he came to Caesarea. 470
9:1 Meanwhile Saul, still breathing out threats 471 to murder 472 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 473 in Damascus, so that if he found any who belonged to the Way, 474 either men or women, he could bring them as prisoners 475 to Jerusalem. 476 9:3 As he was going along, approaching 477 Damascus, suddenly a light from heaven flashed 478 around him. 9:4 He 479 fell to the ground and heard a voice saying to him, “Saul, Saul, 480 why are you persecuting me?” 481 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 482 and enter the city and you will be told 483 what you must do.” 9:7 (Now the men 484 who were traveling with him stood there speechless, 485 because they heard the voice but saw no one.) 486 9:8 So Saul got up from the ground, but although his eyes were open, 487 he could see nothing. 488 Leading him by the hand, his companions 489 brought him into Damascus. 9:9 For 490 three days he could not see, and he neither ate nor drank anything. 491
9:10 Now there was a disciple in Damascus named Ananias. The 492 Lord 493 said to him in a vision, “Ananias,” and he replied, “Here I am, 494 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 495 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 496 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 497 “Lord, I have heard from many people 498 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 499 all who call on your name!” 500 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 501 to carry my name before Gentiles and kings and the people of Israel. 502 9:16 For I will show him how much he must suffer for the sake of my name.” 503 9:17 So Ananias departed and entered the house, placed 504 his hands on Saul 505 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 506 has sent me so that you may see again and be filled with the Holy Spirit.” 507 9:18 Immediately 508 something like scales 509 fell from his eyes, and he could see again. He 510 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 511 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 512 saying, “This man is the Son of God.” 513 9:21 All 514 who heard him were amazed and were saying, “Is this not 515 the man who in Jerusalem was ravaging 516 those who call on this name, and who had come here to bring them as prisoners 517 to the chief priests?” 9:22 But Saul became more and more capable, 518 and was causing consternation 519 among the Jews who lived in Damascus by proving 520 that Jesus 521 is the Christ. 522
9:23 Now after some days had passed, the Jews plotted 523 together to kill him, 9:24 but Saul learned of their plot against him. 524 They were also watching 525 the city gates 526 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 527 in the wall by lowering him in a basket. 528
9:26 When he arrived in Jerusalem, 529 he attempted to associate 530 with the disciples, and they were all afraid of him, because they did not believe 531 that he was a disciple. 9:27 But Barnabas took 532 Saul, 533 brought 534 him to the apostles, and related to them how he had seen the Lord on the road, that 535 the Lord had spoken to him, and how in Damascus he had spoken out boldly 536 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 537 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 538 with the Greek-speaking Jews, 539 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 540 and sent him away to Tarsus.
9:31 Then 541 the church throughout Judea, Galilee, 542 and Samaria experienced 543 peace and thus was strengthened. 544 Living 545 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 546 increased in numbers.
9:32 Now 547 as Peter was traveling around from place to place, 548 he also came down to the saints who lived in Lydda. 549 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 550 he was paralyzed. 9:34 Peter 551 said to him, “Aeneas, Jesus the Christ 552 heals you. Get up and make your own bed!” 553 And immediately he got up. 9:35 All 554 those who lived in Lydda 555 and Sharon 556 saw him, and they 557 turned 558 to the Lord.
9:36 Now in Joppa 559 there was a disciple named Tabitha (which in translation means 560 Dorcas). 561 She was continually doing good deeds and acts of charity. 562 9:37 At that time 563 she became sick 564 and died. When they had washed 565 her body, 566 they placed it in an upstairs room. 9:38 Because Lydda 567 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.” 568 9:39 So Peter got up and went with them, and 569 when he arrived 570 they brought him to the upper room. All 571 the widows stood beside him, crying and showing him 572 the tunics 573 and other clothing 574 Dorcas used to make 575 while she was with them. 9:40 But Peter sent them all outside, 576 knelt down, 577 and prayed. Turning 578 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 579 9:41 He gave 580 her his hand and helped her get up. Then he called 581 the saints and widows and presented her alive. 9:42 This became known throughout all 582 Joppa, and many believed in the Lord. 583 9:43 So 584 Peter 585 stayed many days in Joppa with a man named 586 Simon, a tanner. 587
10:1 Now there was a man in Caesarea 588 named Cornelius, a centurion 589 of what was known as the Italian Cohort. 590 10:2 He 591 was a devout, God-fearing man, 592 as was all his household; he did many acts of charity for the people 593 and prayed to God regularly. 10:3 About three o’clock one afternoon 594 he saw clearly in a vision an angel of God 595 who came in 596 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 597 replied, 598 “What is it, Lord?” The angel 599 said to him, “Your prayers and your acts of charity 600 have gone up as a memorial 601 before God. 10:5 Now 602 send men to Joppa 603 and summon a man named Simon, 604 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 605 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 606 called two of his personal servants 607 and a devout soldier from among those who served him, 608 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 609 the next day, while they were on their way and approaching 610 the city, Peter went up on the roof 611 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 612 10:11 He 613 saw heaven 614 opened 615 and an object something like a large sheet 616 descending, 617 being let down to earth 618 by its four corners. 10:12 In it 619 were all kinds of four-footed animals and reptiles 620 of the earth and wild birds. 621 10:13 Then 622 a voice said 623 to him, “Get up, Peter; slaughter 624 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 625 10:15 The voice 626 spoke to him again, a second time, “What God has made clean, you must not consider 627 ritually unclean!” 628 10:16 This happened three times, and immediately the object was taken up into heaven. 629
10:17 Now while Peter was puzzling over 630 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 631 and approached 632 the gate. 10:18 They 633 called out to ask if Simon, known as Peter, 634 was staying there as a guest. 10:19 While Peter was still thinking seriously about 635 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 636 go down, and accompany them without hesitation, 637 because I have sent them.” 10:21 So Peter went down 638 to the men and said, “Here I am, 639 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 640 a righteous 641 and God-fearing man, well spoken of by the whole Jewish nation, 642 was directed by a holy angel to summon you to his house and to hear a message 643 from you.” 10:23 So Peter 644 invited them in and entertained them as guests.
On the next day he got up and set out 645 with them, and some of the brothers from Joppa 646 accompanied him. 10:24 The following day 647 he entered Caesarea. 648 Now Cornelius was waiting anxiously 649 for them and had called together his relatives and close friends. 10:25 So when 650 Peter came in, Cornelius met 651 him, fell 652 at his feet, and worshiped 653 him. 10:26 But Peter helped him up, 654 saying, “Stand up. I too am a mere mortal.” 655 10:27 Peter 656 continued talking with him as he went in, and he found many people gathered together. 657 10:28 He said to them, “You know that 658 it is unlawful 659 for a Jew 660 to associate with or visit a Gentile, 661 yet God has shown me that I should call no person 662 defiled or ritually unclean. 663 10:29 Therefore when you sent for me, 664 I came without any objection. Now may I ask why 665 you sent for me?” 10:30 Cornelius 666 replied, 667 “Four days ago at this very hour, at three o’clock in the afternoon, 668 I was praying in my house, and suddenly 669 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 670 have been remembered before God. 671 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, 672 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 673 So now we are all here in the presence of God 674 to listen 675 to everything the Lord has commanded you to say to us.” 676
10:34 Then Peter started speaking: 677 “I now truly understand that God does not show favoritism in dealing with people, 678 10:35 but in every nation 679 the person who fears him 680 and does what is right 681 is welcomed before him. 10:36 You know 682 the message 683 he sent to the people 684 of Israel, proclaiming the good news of peace 685 through 686 Jesus Christ 687 (he is Lord 688 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 689 10:38 with respect to Jesus from Nazareth, 690 that 691 God anointed him with the Holy Spirit and with power. He 692 went around doing good and healing all who were oppressed by the devil, 693 because God was with him. 694 10:39 We 695 are witnesses of all the things he did both in Judea 696 and in Jerusalem. 697 They 698 killed him by hanging him on a tree, 699 10:40 but 700 God raised him up on the third day and caused him to be seen, 701 10:41 not by all the people, but by us, the witnesses God had already chosen, 702 who ate and drank 703 with him after he rose from the dead. 10:42 He 704 commanded us to preach to the people and to warn 705 them 706 that he is the one 707 appointed 708 by God as judge 709 of the living and the dead. 10:43 About him all the prophets testify, 710 that everyone who believes in him receives forgiveness of sins 711 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 712 all those who heard the message. 713 10:45 The 714 circumcised believers 715 who had accompanied Peter were greatly astonished 716 that 717 the gift of the Holy Spirit 718 had been poured out 719 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 720 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, 721 can he?” 722 10:48 So he gave orders to have them baptized 723 in the name of Jesus Christ. 724 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 725 the word of God. 726 11:2 So when Peter went up to Jerusalem, 727 the circumcised believers 728 took issue with 729 him, 11:3 saying, “You went to 730 uncircumcised men and shared a meal with 731 them.” 11:4 But Peter began and explained it to them point by point, 732 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 733 an object something like a large sheet descending, 734 being let down from heaven 735 by its four corners, and it came to me. 11:6 As I stared 736 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 737 and wild birds. 738 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 739 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 740 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 741 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 742 three men sent to me from Caesarea 743 approached 744 the house where we were staying. 745 11:12 The Spirit told me to accompany them without hesitation. These six brothers 746 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 747 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 748 them just as he did 749 on us at the beginning. 750 11:16 And I remembered the word of the Lord, 751 as he used to say, 752 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 753 11:17 Therefore if God 754 gave them the same gift 755 as he also gave us after believing 756 in the Lord Jesus Christ, 757 who was I to hinder 758 God?” 11:18 When they heard this, 759 they ceased their objections 760 and praised 761 God, saying, “So then, God has granted the repentance 762 that leads to life even to the Gentiles.” 763
11:19 Now those who had been scattered because of the persecution that took place over Stephen 764 went as far as 765 Phoenicia, 766 Cyprus, 767 and Antioch, 768 speaking the message 769 to no one but Jews. 11:20 But there were some men from Cyprus 770 and Cyrene 771 among them who came 772 to Antioch 773 and began to speak to the Greeks 774 too, proclaiming the good news of the Lord Jesus. 11:21 The 775 hand of the Lord was with them, and a great number who believed 776 turned 777 to the Lord. 11:22 A report 778 about them came to the attention 779 of the church in Jerusalem, 780 and they sent Barnabas 781 to Antioch. 782 11:23 When 783 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 784 to the Lord with devoted hearts, 785 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 786 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. 787 So 788 for a whole year Barnabas and Saul 789 met with the church and taught a significant number of people. 790 Now it was in Antioch 791 that the disciples were first called Christians. 792
11:27 At that time 793 some 794 prophets 795 came down 796 from Jerusalem 797 to Antioch. 798 11:28 One of them, named Agabus, got up 799 and predicted 800 by the Spirit that a severe 801 famine 802 was about to come over the whole inhabited world. 803 (This 804 took place during the reign of Claudius.) 805 11:29 So the disciples, each in accordance with his financial ability, 806 decided 807 to send relief 808 to the brothers living in Judea. 11:30 They did so, 809 sending their financial aid 810 to the elders by Barnabas and Saul.
12:1 About that time King Herod 811 laid hands on 812 some from the church to harm them. 813 12:2 He had James, the brother of John, executed with a sword. 814 12:3 When he saw that this pleased the Jews, 815 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 816 12:4 When he had seized him, he put him in prison, handing him over to four squads 817 of soldiers to guard him. Herod 818 planned 819 to bring him out for public trial 820 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 821 praying to God for him. 822 12:6 On that very night before Herod was going to bring him out for trial, 823 Peter was sleeping between two soldiers, bound with two chains, while 824 guards in front of the door were keeping watch 825 over the prison. 12:7 Suddenly 826 an angel of the Lord 827 appeared, and a light shone in the prison cell. He struck 828 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 829 wrists. 830 12:8 The angel said to him, “Fasten your belt 831 and put on your sandals.” Peter 832 did so. Then the angel 833 said to him, “Put on your cloak 834 and follow me.” 12:9 Peter 835 went out 836 and followed him; 837 he did not realize that what was happening through the angel was real, 838 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 839 they came to the iron 840 gate leading into the city. It 841 opened for them by itself, 842 and they went outside and walked down one narrow street, 843 when at once the angel left him. 12:11 When 844 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 845 me from the hand 846 of Herod 847 and from everything the Jewish people 848 were expecting to happen.”
12:12 When Peter 849 realized this, he went to the house of Mary, the mother of John Mark, 850 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. 851 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 852 them 853 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 854 But she kept insisting that it was Peter, 855 and they kept saying, 856 “It is his angel!” 857 12:16 Now Peter continued knocking, and when they opened the door 858 and saw him, they were greatly astonished. 859 12:17 He motioned to them 860 with his hand to be quiet and then related 861 how the Lord had brought 862 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 863
12:18 At daybreak 864 there was great consternation 865 among the soldiers over what had become of Peter. 12:19 When Herod 866 had searched 867 for him and did not find him, he questioned 868 the guards and commanded that they be led away to execution. 869 Then 870 Herod 871 went down from Judea to Caesarea 872 and stayed there.
12:20 Now Herod 873 was having an angry quarrel 874 with the people of Tyre 875 and Sidon. 876 So they joined together 877 and presented themselves before him. And after convincing 878 Blastus, the king’s personal assistant, 879 to help them, 880 they asked for peace, 881 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 882 put on his royal robes, 883 sat down on the judgment seat, 884 and made a speech 885 to them. 12:22 But the crowd 886 began to shout, 887 “The voice of a god, 888 and not of a man!” 12:23 Immediately an angel of the Lord 889 struck 890 Herod 891 down because he did not give the glory to God, and he was eaten by worms and died. 892 12:24 But the word of God 893 kept on increasing 894 and multiplying.
12:25 So Barnabas and Saul returned to 895 Jerusalem 896 when they had completed 897 their mission, 898 bringing along with them John Mark. 899
13:1 Now there were these prophets and teachers in the church at Antioch: 900 Barnabas, Simeon called Niger, 901 Lucius the Cyrenian, 902 Manaen (a close friend of Herod 903 the tetrarch 904 from childhood 905 ) and Saul.
[4:27] 1 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 2 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 3 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 4 tn Or “purpose,” “will.”
[4:28] 5 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 6 tn Or “Lord, take notice of.”
[4:29] 7 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 8 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 10 tn Or “with all boldness.”
[4:30] 11 tn The miraculous nature of these signs is implied in the context.
[4:31] 12 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.
[4:31] 13 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 14 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
[4:31] 15 tn Or “speak God’s message.”
[4:31] 16 tn Or “with boldness.”
[4:32] 18 tn Grk “but all things were to them in common.”
[4:32] sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
[4:33] 19 tn Grk “And with.” 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.
[4:33] 20 tn Or “were witnessing.”
[4:34] 22 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
[4:34] 23 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.
[4:35] 24 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
[4:36] 25 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
[4:37] 26 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.
[4:37] 28 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
[5:2] 29 tn Grk “And he.” 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.
[5:2] 30 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 31 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 32 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 33 tn Grk “Remaining to you.”
[5:4] 34 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 35 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 36 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 37 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
[5:5] 38 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 40 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 41 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 42 tn Grk “It happened that after an interval of about three hours.” 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.
[5:7] 43 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:8] 44 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
[5:8] 45 tn Grk “so much,” “as much as this.”
[5:8] 46 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 47 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] 48 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] 49 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 50 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 51 tn The miraculous nature of these signs is implied in the context.
[5:12] 52 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] 53 tn Or “With one mind.”
[5:12] 54 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] 55 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] 56 tn Or “the people thought very highly of them.”
[5:14] 57 tn Or “More and more believers were added to the Lord.”
[5:15] 58 tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.
[5:16] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 60 sn Unclean spirits refers to evil spirits.
[5:16] 61 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
[5:16] 62 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 63 sn See the note on Sadducees in 4:1.
[5:17] 64 sn This is a parenthetical note by the author.
[5:17] 65 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
[5:18] 66 tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.
[5:18] 67 tn Or “they arrested.”
[5:19] 68 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” 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.
[5:19] 69 tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.
[5:19] 70 tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).
[5:19] 71 tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.
[5:19] sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.
[5:20] 72 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 74 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 75 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 76 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 77 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
[5:21] 78 tn Grk “sons of Israel.”
[5:21] 79 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 80 tn The words “before them” are not in the Greek text but are implied.
[5:22] 81 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
[5:22] 82 tn The words “for them” are not in the Greek text but are implied.
[5:22] 83 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 84 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.
[5:24] 86 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:24] 87 tn Grk “heard these words.”
[5:24] 88 tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.
[5:24] 89 tn The optative verb here expresses confused uncertainty.
[5:25] 90 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 91 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 93 tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:26] 94 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.
[5:26] 95 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 96 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 97 tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.
[5:27] 98 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 99 tn Or “interrogated,” “asked.”
[5:28] 100 tc ‡ The majority of
[5:28] 101 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 102 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 103 tn Grk “And behold.” 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.
[5:28] 104 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 105 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
[5:29] 106 tn Grk “apostles answered and said.”
[5:29] 107 sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].
[5:29] 108 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 109 tn Or “ancestors”; Grk “fathers.”
[5:30] 110 tn Or “by crucifying him” (“hang on a tree” is by the time of the first 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.
[5:31] 111 tn Grk “This one God exalted” (emphatic).
[5:31] 112 tn Or “Founder” (of a movement).
[5:31] 113 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 114 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 115 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 116 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 117 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[5:34] 118 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:34] 119 sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[5:34] 120 tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[5:34] 121 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:35] 122 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
[5:35] 123 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
[5:35] 124 tn Or “men, be careful.”
[5:36] 125 tn Grk “For before these days.”
[5:36] 126 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
[5:36] 127 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
[5:37] 128 tn Or “registration.”
[5:37] 129 tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.
[5:38] 130 tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).
[5:38] 131 tn Or “it will be put to an end.”
[5:39] 132 tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
[5:39] 133 tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
[5:39] 134 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. 39.
[5:40] 135 sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.
[5:40] 136 tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.
[5:41] 137 sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).
[5:41] 138 sn The name refers to the name of Jesus (cf. 3 John 7).
[5:42] 139 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 140 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 141 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[5:42] sn See the note on Christ in 2:31.
[6:1] 142 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 143 tn Grk “were multiplying.”
[6:1] 144 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] 145 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 146 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] 148 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] 149 sn The twelve refers to the twelve apostles.
[6:2] 150 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] 151 tn Or “the multitude.”
[6:2] 152 tn Grk “to serve tables.”
[6:3] 153 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] 154 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 155 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 156 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 157 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 158 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] 159 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 160 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] 161 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] 162 tn Or “a proselyte.”
[6:5] 163 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 164 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] 166 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 167 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 168 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 169 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] 170 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] 171 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] 172 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] 173 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 174 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 175 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] 176 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] 177 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] 178 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 179 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 180 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 181 sn This holy place is a reference to the temple.
[6:13] 182 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] 184 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] 185 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 186 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 187 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] 188 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 190 tn Or “ancestor”; Grk “father.”
[7:3] 191 sn A quotation from Gen 12:1.
[7:4] 192 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 193 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] 194 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] 195 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] 196 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 197 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 198 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] 199 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 200 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] 201 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 202 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 203 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] 204 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] 205 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 206 sn An allusion to Exod 3:12.
[7:8] 207 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 208 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 209 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] 210 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] 211 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] 212 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] 213 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] 214 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] 215 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] 216 tn Or “appointed.” See Gen 41:41-43.
[7:11] 217 tn Grk “came upon all Egypt.”
[7:11] 218 tn Grk “and,” but logically causal.
[7:11] 219 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] 220 tn Or “forefathers”; Grk “fathers.”
[7:12] 221 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] 222 tn Or “forefathers”; Grk “fathers.”
[7:12] 223 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] 224 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 225 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 226 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 227 tn Grk “souls” (here an idiom for the whole person).
[7:15] 228 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] 229 tn Or “forefathers”; Grk “fathers.”
[7:16] 231 sn See Gen 49:29-32.
[7:17] 232 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] 233 tn Grk “the people increased and multiplied.”
[7:18] 234 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] 235 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 236 sn A quotation from Exod 1:8.
[7:19] 237 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] 239 tn Or “forefathers”; Grk “fathers.”
[7:19] 240 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 241 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] 242 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] 243 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] 244 tn Or “exposed” (see v. 19).
[7:21] 245 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] 246 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 247 tn Or “instructed.”
[7:22] 248 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 250 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 251 tn Grk “the sons of Israel.”
[7:24] 252 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] 253 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] 254 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 255 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 256 tn Grk “his brothers.”
[7:25] 257 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 258 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 259 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] 260 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 261 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 262 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 263 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 264 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 266 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] 267 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] 268 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] 269 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] 270 tn Or “wilderness.”
[7:30] 271 sn An allusion to Exod 3:2.
[7:32] 272 tn Or “ancestors”; Grk “fathers.”
[7:32] 273 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] 274 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 275 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 276 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] 277 tn Or “mistreatment.”
[7:34] 278 tn Or “to set them free.”
[7:34] 279 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] 280 sn A quotation from Exod 3:7-8, 10.
[7:35] 281 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] 282 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] 283 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] 284 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] 285 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] 286 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 287 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] 289 tn Grk “to the sons of Israel.”
[7:37] 290 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] 291 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] 293 tn Or “forefathers”; Grk “fathers.”
[7:38] 294 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] 295 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 296 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] 297 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] 298 tn Or “forefathers”; Grk “fathers.”
[7:39] 299 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] 300 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 301 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 302 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] 303 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] 304 tn Grk “In those days.”
[7:41] 305 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] 306 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] 307 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 308 tn Or “in what they had done.”
[7:42] 309 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] 311 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 312 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] 314 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 315 tc ‡ Most
[7:43] 316 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 317 tn Or “I will make you move.”
[7:43] 318 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 319 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] 322 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 323 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] 324 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] 325 tn Or “forefathers”; Grk “fathers.”
[7:45] 326 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] 327 tn Grk “In those days.”
[7:46] 328 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] 330 tn Grk “before,” “in the presence of.”
[7:46] 331 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] 332 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 333 tc Some
[7:47] 334 sn See 1 Kgs 8:1-21.
[7:48] 335 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 336 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] 337 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 338 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 339 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] 340 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 341 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] 342 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 343 tn Or “forefathers”; Grk “fathers.”
[7:52] 344 tn Or “forefathers”; Grk “fathers.”
[7:52] 345 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 346 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] 347 sn The Righteous One is a reference to Jesus Christ.
[7:52] 348 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] 349 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] 350 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] 351 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] 352 tn Or “did not obey it.”
[7:54] 353 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] 354 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] 355 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 356 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 357 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] 358 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] 359 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] 360 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 361 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] 362 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] 363 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] 364 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] 365 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] 366 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] 367 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] 368 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] 369 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] 371 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] 372 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 373 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] 374 tn Or “countryside.”
[8:2] 375 tn “Some” is not in the Greek text, but is implied.
[8:2] 376 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] 377 tn Or “mourned greatly for him.”
[8:3] 378 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] 379 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
[8:3] 380 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
[8:5] 381 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] 382 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
[8:5] 383 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] 384 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
[8:6] 385 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] 386 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] 387 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
[8:8] 388 tn Grk “and there came about,” but this is somewhat awkward in English.
[8:8] 389 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] 390 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
[8:10] 391 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
[8:10] 392 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] 393 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] 394 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:12] 395 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
[8:13] 396 tn Or “he kept close company with.”
[8:13] 397 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] 398 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 400 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] 401 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] 402 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 404 sn This is a parenthetical note by the author.
[8:17] 405 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 406 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] 407 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] 408 tn Or “ability”; Grk “authority.”
[8:20] 409 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] 411 tn The translation “share or part” is given by L&N 63.13.
[8:21] 412 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] 413 tn Or “and implore the Lord.”
[8:22] 414 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] 415 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] 416 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] 417 tn Grk “may come upon.”
[8:25] 418 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 419 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] 420 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] 421 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] 422 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] 423 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:26] 424 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 425 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 426 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] 427 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] 428 tn Or “wilderness.”
[8:26] 429 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] 430 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] 431 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] 432 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] 433 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] 434 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] 435 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] 436 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] 437 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] 438 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] 439 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] 440 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 441 tn The words “to it” are not in the Greek text but are implied.
[8:30] 442 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 443 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] 444 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] 445 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 446 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] 447 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 448 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] 449 tc ‡ Most later
[8:33] 450 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 451 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] 452 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] 453 sn A quotation from Isa 53:7-8.
[8:34] 454 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 455 tn Grk “I beg you,” “I ask you.”
[8:34] 456 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] 457 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] 458 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] 459 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 460 tc A few later
[8:38] 461 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] 462 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 463 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 464 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 466 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 467 tn The words “the area” are not in the Greek text but are implied.
[8:40] 468 tn Or “he preached the gospel.”
[8:40] 470 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] 471 tn Or “Saul, making dire threats.”
[9:1] 472 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] 473 sn See the note on synagogue in 6:9.
[9:2] 474 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] 475 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] 476 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] 477 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] 478 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:4] 479 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] 480 tn The double vocative suggests emotion.
[9:4] 481 sn Persecuting me. To persecute the church is to persecute Jesus.
[9:6] 483 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] 484 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] 485 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
[9:7] 486 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] 487 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
[9:8] 488 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] 489 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
[9:9] 490 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] 491 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] 492 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] 493 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] 494 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[9:11] 495 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
[9:12] 496 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] 497 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] 498 tn The word “people” is not in the Greek text, but is implied.
[9:14] 500 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] 502 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
[9:16] 503 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] 504 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] 505 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
[9:17] 506 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] 507 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
[9:18] 508 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] 509 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
[9:18] 510 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] 511 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] 512 sn See the note on synagogue in 6:9.
[9:20] 513 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] 514 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] 515 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
[9:21] 516 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] 517 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] 518 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] 519 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
[9:22] 520 tn Or “by showing for certain.”
[9:22] 521 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
[9:22] 522 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] 523 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] 524 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 525 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 526 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] 527 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] 528 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:26] 529 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:26] 531 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
[9:27] 532 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] 533 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
[9:27] 534 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] 535 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] 536 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
[9:28] 537 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] 538 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 539 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] 540 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] 541 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] 542 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] 544 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] 545 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] 546 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
[9:32] 547 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] 548 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] 549 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] 550 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] 551 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] 552 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] 553 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] 554 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] 555 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 556 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 557 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] 558 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 559 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] 560 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] 561 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] 562 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] 563 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] 564 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] 565 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 566 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 567 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 568 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 569 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] 570 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 571 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] 572 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] 573 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] 574 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 575 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 576 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] 577 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] 578 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] 579 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] 580 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] 581 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] 582 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] 583 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 584 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] 585 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 586 tn Grk “with a certain Simon.”
[9:43] 587 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] 588 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] 589 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] 590 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] 591 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] 592 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] 593 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] 594 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 595 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] 596 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] 597 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 598 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 599 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 600 tn Or “your gifts to the needy.”
[10:4] 601 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] 602 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] 603 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 604 tn Grk “a certain Simon.”
[10:6] 605 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] 606 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 607 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] 608 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] 609 tn Grk “about the sixth hour.”
[10:9] 610 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 611 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] 612 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] 613 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] 614 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 615 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] 616 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 617 tn Or “coming down.”
[10:11] 618 tn Or “to the ground.”
[10:12] 619 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] 620 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] 621 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] 622 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] 623 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 624 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 625 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] 626 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] 628 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] 629 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 630 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 631 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 632 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] 633 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] 634 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] 635 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] 636 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] 637 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] 638 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] 639 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] 640 sn See the note on the word centurion in 10:1.
[10:22] 642 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] 643 tn Grk “hear words.”
[10:23] 644 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] 645 tn Or “went forth.”
[10:23] 646 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 647 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] 648 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] 649 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] 650 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] 651 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 652 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] 653 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] 654 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 655 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] 656 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] 657 tn Or “many people assembled.”
[10:28] 658 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 659 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 660 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 661 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] 662 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 663 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] 664 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] 665 tn Grk “ask for what reason.”
[10:30] 666 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] 668 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 669 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] 670 tn Or “your gifts to the needy.”
[10:31] 671 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 672 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] 673 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] 674 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] 675 tn Or “to hear everything.”
[10:33] 676 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] 677 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] 678 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] 679 sn See Luke 24:47.
[10:35] 680 tn Or “shows reverence for him.”
[10:35] 681 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] 682 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] 683 tn Grk “the word.”
[10:36] 684 tn Grk “to the sons.”
[10:36] 685 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] 687 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 688 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] 689 tn Or “proclaimed.”
[10:38] 690 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] 691 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] 692 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] 693 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] 695 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] 696 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] 697 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 698 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] 699 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] 700 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] 701 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] 702 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 703 sn Ate and drank. See Luke 24:35-49.
[10:42] 704 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] 705 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] 706 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] 707 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] 708 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 709 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] 710 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] 711 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] 712 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 714 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] 715 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 716 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] 718 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] 719 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] 720 tn Or “extolling,” “magnifying.”
[10:47] 721 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] 722 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] 723 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] 724 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] 725 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 726 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] 727 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 728 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] 729 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 730 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 731 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 732 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] 733 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] 734 tn Or “coming down.”
[11:5] 735 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 736 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] 737 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] 738 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] 739 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 740 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] 741 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 742 tn Grk “And behold.”
[11:11] 743 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] 744 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 745 tn The word “staying” is not in the Greek text but is implied.
[11:12] 746 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] 747 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 748 tn Or “came down on.”
[11:15] 749 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] 750 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] 751 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] 752 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 753 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 754 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] 755 sn That is, the same gift of the Holy Spirit.
[11:17] 756 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] 757 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 758 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] 759 tn Grk “these things.”
[11:18] 760 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] 761 tn Or “glorified.”
[11:18] 762 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] 763 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 764 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 765 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] 766 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 767 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] 768 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] 770 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 771 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 772 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] 773 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 774 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] 775 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] 776 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] 777 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 779 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] 780 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 781 tc ‡ Most
[11:22] 782 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] 783 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] 784 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] 785 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] 786 tn Grk “a significant crowd.”
[11:26] 787 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 788 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] 789 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 790 tn Grk “a significant crowd.”
[11:26] 791 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 792 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 793 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 794 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 795 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 796 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] 797 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 798 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] 799 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] 800 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 802 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 803 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] 804 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] 805 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] 806 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 807 tn Or “determined,” “resolved.”
[11:29] 808 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] 809 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] 810 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] 811 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] 812 tn Or “King Herod had some from the church arrested.”
[12:1] 813 tn Or “to cause them injury.”
[12:2] 814 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] 815 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] 816 sn This is a parenthetical note by the author.
[12:4] 817 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
[12:4] 818 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] 819 tn Or “intended”; Grk “wanted.”
[12:4] 820 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] 821 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
[12:5] 822 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] 823 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 824 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] 825 tn Or “were guarding.”
[12:7] 826 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] 827 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:7] 828 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] 829 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
[12:7] 830 tn Grk “the hands,” but the wrist was considered a part of the hand.
[12:8] 831 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] 832 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
[12:8] 833 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[12:8] 834 tn Or “outer garment.”
[12:9] 835 tn Grk “And going out he followed.”
[12:9] 836 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] 837 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] 838 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
[12:10] 839 tn Or perhaps, “guard posts.”
[12:10] 840 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] 841 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] 842 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
[12:10] 843 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
[12:11] 844 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] 845 tn Or “delivered.”
[12:11] 846 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 847 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 848 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:12] 849 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[12:12] 850 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] 851 tn Or “responded.”
[12:14] 853 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] 854 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] 855 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] 856 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] 857 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] 858 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 859 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] 860 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] 861 tc ‡ Most
[12:17] 863 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] 864 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
[12:18] 865 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] 866 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:19] 867 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
[12:19] 868 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] 869 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] 870 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] 871 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] 872 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] 873 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] 874 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] 875 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] 876 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] 877 tn Or “with one accord.”
[12:20] 878 tn Or “persuading.”
[12:20] 879 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] 880 tn The words “to help them” are not in the Greek text, but are implied.
[12:20] 881 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] 882 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] 883 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] 884 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] 885 tn Or “delivered a public address.”
[12:22] 886 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] 887 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] 888 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 889 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 890 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] 891 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 892 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] 893 sn A metonymy for the number of adherents to God’s word.
[12:24] 894 tn Or “spreading.”
[12:25] 895 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] 896 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] 897 tn Grk “fulfilled.”
[12:25] 898 tn Grk “ministry” or “service.”
[12:25] 899 tn Grk “John who was also called Mark.”
[13:1] 900 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[13:1] 901 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 902 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 903 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 904 tn Or “the governor.”
[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[13:1] 905 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
