[6:1]  ¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ² tn Grk “were multiplying.”

[6:1]  ³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁶ tn Or “neglected.”

[6:1]  ⁷ tn Grk “in the daily serving.”

[6:2]  ⁸ sn The twelve refers to the twelve apostles.

[6:2]  ⁹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁰ tn Or “the multitude.”

[6:2]  ¹¹ tn Grk “to serve tables.”

[6:3]  ¹² tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹³ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁴ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁵ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁶ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ¹⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:5]  ¹⁸ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁹ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ²⁰ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ²¹ tn Or “a proselyte.”

[6:5]  ²² map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ²³ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  ²⁴ tn Or “laid.”

[6:7]  ²⁵ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ²⁷ tn Grk “a great multitude.”

[6:8]  ²⁸ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ²⁹ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ³⁰ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ³¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ³² tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ³³ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ³⁴ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ³⁵ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ³⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ³⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ³⁸ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ³⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁴⁰ sn This holy place is a reference to the temple.

[6:13]  ⁴¹ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁴² tn Or “practices.”

[6:15]  ⁴³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:15]  ⁴⁴ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁴⁵ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁴⁶ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:1]  ⁴⁷ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ⁴⁸ tn Grk “said.”

[7:2]  ⁴⁹ tn Or “ancestor”; Grk “father.”

[7:3]  ⁵⁰ sn A quotation from Gen 12:1.

[7:4]  ⁵¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁵² tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ⁵³ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁵⁴ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁵⁵ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵⁷ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁵⁸ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ⁵⁹ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁶⁰ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁶¹ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ⁶² tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁶³ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  ⁶⁴ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁶⁵ sn An allusion to Exod 3:12.

[7:8]  ⁶⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ⁶⁷ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ⁶⁸ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁶⁹ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁷⁰ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁷¹ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  ⁷² tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ⁷³ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁷⁴ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁷⁵ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ⁷⁶ tn Grk “came upon all Egypt.”

[7:11]  ⁷⁷ tn Grk “and,” but logically causal.

[7:11]  ⁷⁸ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁷⁹ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁸⁰ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁸¹ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁸² tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ⁸³ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁸⁴ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁸⁵ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁸⁶ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁸⁷ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁸⁸ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁸⁹ tn “and they.”

[7:16]  ⁹⁰ sn See Gen 49:29-32.

[7:17]  ⁹¹ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁹² tn Grk “the people increased and multiplied.”

[7:18]  ⁹³ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁹⁴ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁹⁵ sn A quotation from Exod 1:8.

[7:19]  ⁹⁶ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁹⁷ tn Or “race.”

[7:19]  ⁹⁸ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁹⁹ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹⁰⁰ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:20]  ¹⁰¹ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ¹⁰² tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ¹⁰³ tn Or “exposed” (see v. 19).

[7:21]  ¹⁰⁴ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ¹⁰⁵ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ¹⁰⁶ tn Or “instructed.”

[7:22]  ¹⁰⁷ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ¹⁰⁸ tn Grk “heart.”

[7:23]  ¹⁰⁹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹¹⁰ tn Grk “the sons of Israel.”

[7:24]  ¹¹¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:24]  ¹¹² tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹¹³ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹¹⁴ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ¹¹⁵ tn Grk “his brothers.”

[7:25]  ¹¹⁶ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹¹⁷ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹¹⁸ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ¹¹⁹ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹²⁰ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹²¹ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ¹²² tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹²³ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹²⁴ tn Or “appointed.”

[7:28]  ¹²⁵ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:29]  ¹²⁶ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ¹²⁷ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ¹²⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹²⁹ tn Or “wilderness.”

[7:30]  ¹³⁰ sn An allusion to Exod 3:2.

[7:32]  ¹³¹ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹³² tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ¹³³ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹³⁴ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ¹³⁵ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ¹³⁶ tn Or “mistreatment.”

[7:34]  ¹³⁷ tn Or “to set them free.”

[7:34]  ¹³⁸ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:34]  ¹³⁹ sn A quotation from Exod 3:7-8, 10.

[7:35]  ¹⁴⁰ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ¹⁴¹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁴² tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁴³ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ¹⁴⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  ¹⁴⁵ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁴⁶ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ¹⁴⁷ tn Or “desert.”

[7:37]  ¹⁴⁸ tn Grk “to the sons of Israel.”

[7:37]  ¹⁴⁹ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ¹⁵⁰ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁵¹ tn Or “desert.”

[7:38]  ¹⁵² tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁵³ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ¹⁵⁴ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁵⁵ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ¹⁵⁶ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹⁵⁷ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹⁵⁸ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹⁵⁹ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ¹⁶⁰ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹⁶¹ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ¹⁶² tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:41]  ¹⁶³ tn Grk “In those days.”

[7:41]  ¹⁶⁴ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ¹⁶⁵ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ¹⁶⁶ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁶⁷ tn Or “in what they had done.”

[7:42]  ¹⁶⁸ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹⁶⁹ tn Or “stars.”

[7:42]  ¹⁷⁰ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹⁷¹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ¹⁷² tn Or “tent.”

[7:43]  ¹⁷³ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁷⁴ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁷⁵ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁷⁶ tn Or “I will make you move.”

[7:43]  ¹⁷⁷ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ¹⁷⁸ tn Or “forefathers”; Grk “fathers.”

[7:44]  ¹⁷⁹ tn Or “tent.”

[7:44]  ¹⁸⁰ tn Or “desert.”

[7:44]  ¹⁸¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹⁸² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:45]  ¹⁸³ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ¹⁸⁴ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁸⁵ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁸⁶ tn Grk “In those days.”

[7:46]  ¹⁸⁷ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ¹⁸⁸ tn Or “grace.”

[7:46]  ¹⁸⁹ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁹⁰ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹⁹¹ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁹² tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ¹⁹³ sn See 1 Kgs 8:1-21.

[7:48]  ¹⁹⁴ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ¹⁹⁵ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ¹⁹⁶ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ¹⁹⁷ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ¹⁹⁸ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:51]  ¹⁹⁹ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ²⁰⁰ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ²⁰¹ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²⁰² tn Or “forefathers”; Grk “fathers.”

[7:52]  ²⁰³ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²⁰⁴ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²⁰⁵ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ²⁰⁶ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²⁰⁷ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ²⁰⁸ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ²⁰⁹ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  ²¹⁰ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ²¹¹ tn Or “did not obey it.”

[7:54]  ²¹² tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ²¹³ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ²¹⁴ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²¹⁵ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²¹⁶ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²¹⁷ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ²¹⁸ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:57]  ²¹⁹ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ²²⁰ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ²²¹ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ²²² tn Or “outer garments.”

[7:59]  ²²³ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ²²⁴ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ²²⁵ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ²²⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ²²⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:1]  ²²⁸ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²²⁹ tn Or “severe.”

[8:1]  ²³⁰ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²³² sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²³³ tn Or “countryside.”

[8:2]  ²³⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²³⁵ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²³⁶ tn Or “mourned greatly for him.”

[8:3]  ²³⁷ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ²³⁸ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ²³⁹ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ²⁴⁰ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  ²⁴¹ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ²⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ²⁴³ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ²⁴⁴ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ²⁴⁵ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ²⁴⁶ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ²⁴⁷ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ²⁴⁸ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ²⁴⁹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ²⁵⁰ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ²⁵¹ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ²⁵² sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ²⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ²⁵⁴ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ²⁵⁵ tn Or “he kept close company with.”

[8:13]  ²⁵⁶ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ²⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ²⁵⁸ tn Or “message.”

[8:14]  ²⁵⁹ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ²⁶⁰ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ²⁶¹ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ²⁶² tn Or “fallen on.”

[8:16]  ²⁶³ sn This is a parenthetical note by the author.

[8:17]  ²⁶⁴ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ²⁶⁵ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ²⁶⁶ tc Most witnesses (Ì^45,74 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 mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ²⁶⁷ tn Or “ability”; Grk “authority.”

[8:20]  ²⁶⁸ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ²⁶⁹ tn Or “obtain.”

[8:21]  ²⁷⁰ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ²⁷¹ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ²⁷² tn Or “and implore the Lord.”

[8:22]  ²⁷³ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ²⁷⁴ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ²⁷⁵ tn Grk “Simon answered and said.”

[8:24]  ²⁷⁶ tn Grk “may come upon.”

[8:25]  ²⁷⁷ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²⁷⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ²⁷⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ²⁸⁰ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ²⁸¹ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ²⁸² tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ²⁸³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ²⁸⁴ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²⁸⁵ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ²⁸⁶ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ²⁸⁷ tn Or “wilderness.”

[8:26]  ²⁸⁸ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:27]  ²⁸⁹ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ²⁹⁰ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ²⁹¹ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ²⁹² tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ²⁹³ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ²⁹⁴ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ²⁹⁵ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ²⁹⁶ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ²⁹⁷ tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:28]  ²⁹⁸ tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:30]  ²⁹⁹ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ³⁰⁰ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ³⁰¹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ³⁰² tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ³⁰³ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ³⁰⁴ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ³⁰⁵ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ³⁰⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ³⁰⁷ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ³⁰⁸ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ³⁰⁹ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ³¹⁰ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  ³¹¹ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ³¹² sn A quotation from Isa 53:7-8.

[8:34]  ³¹³ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ³¹⁴ tn Grk “I beg you,” “I ask you.”

[8:34]  ³¹⁵ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ³¹⁶ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ³¹⁷ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ³¹⁸ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ³¹⁹ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ³²⁰ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ³²¹ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ³²² tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ³²³ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ³²⁴ tn Or “appeared.”

[8:40]  ³²⁵ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ³²⁶ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ³²⁷ tn Or “he preached the gospel.”

[8:40]  ³²⁸ tn Or “cities.”

[8:40]  ³²⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:1]  ³³⁰ tn Or “Saul, making dire threats.”

[9:1]  ³³¹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ³³² sn See the note on synagogue in 6:9.

[9:2]  ³³³ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³³⁴ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³³⁵ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ³³⁶ tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:3]  ³³⁷ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ³³⁸ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ³³⁹ tn The double vocative suggests emotion.

[9:4]  ³⁴⁰ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ³⁴¹ tn Or “But arise.”

[9:6]  ³⁴² tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ³⁴³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ³⁴⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ³⁴⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ³⁴⁶ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ³⁴⁷ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ³⁴⁸ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ³⁴⁹ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:9]  ³⁵⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ³⁵¹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:10]  ³⁵² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ³⁵³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ³⁵⁴ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ³⁵⁵ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:13]  ³⁵⁶ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ³⁵⁷ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ³⁵⁸ tn Grk “to bind.”

[9:14]  ³⁵⁹ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ³⁶⁰ tn Or “tool.”

[9:15]  ³⁶¹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ³⁶² tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ³⁶³ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ³⁶⁴ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ³⁶⁵ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ³⁶⁶ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ³⁶⁷ tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:18]  ³⁶⁸ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ³⁶⁹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ³⁷⁰ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:20]  ³⁷¹ sn See the note on synagogue in 6:9.

[9:20]  ³⁷² tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:21]  ³⁷³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:21]  ³⁷⁴ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ³⁷⁵ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³⁷⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ³⁷⁷ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³⁷⁸ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁷⁹ tn Or “by showing for certain.”

[9:22]  ³⁸⁰ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  ³⁸² sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ³⁸³ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ³⁸⁴ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ³⁸⁵ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ³⁸⁶ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³⁸⁷ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ³⁸⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ³⁸⁹ tn Or “join.”

[9:26]  ³⁹⁰ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ³⁹¹ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ³⁹² tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ³⁹³ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ³⁹⁴ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ³⁹⁵ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ³⁹⁶ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ³⁹⁷ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ³⁹⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ³⁹⁹ sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:31]  ⁴⁰⁰ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁴⁰¹ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ⁴⁰² tn Grk “had.”

[9:31]  ⁴⁰³ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁴⁰⁴ tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:31]  ⁴⁰⁵ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁴⁰⁶ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:32]  ⁴⁰⁷ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁴⁰⁸ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁴⁰⁹ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁴¹⁰ tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:34]  ⁴¹¹ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) 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 mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ⁴¹² tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁴¹³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:35]  ⁴¹⁴ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁴¹⁵ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁴¹⁶ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁴¹⁷ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁴¹⁸ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁴¹⁹ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁴²⁰ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁴²¹ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁴²² tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ⁴²³ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁴²⁴ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴²⁵ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁴²⁶ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁴²⁷ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁴²⁸ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁴²⁹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁴³⁰ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁴³¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁴³² tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁴³³ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁴³⁴ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁴³⁵ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁴³⁶ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁴³⁷ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁴³⁸ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁴³⁹ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁴⁴⁰ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ⁴⁴¹ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁴⁴² sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ⁴⁴³ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:43]  ⁴⁴⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ⁴⁴⁵ tn Grk “with a certain Simon.”

[9:43]  ⁴⁴⁶ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.