6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 1 among the people. 6:9 But some men from the Synagogue 2 of the Freedmen (as it was called), 3 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 4 stood up and argued with Stephen. 6:10 Yet 5 they were not able to resist 6 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 7 some men to say, “We have heard this man 8 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 9 elders, and the experts in the law; 10 then they approached Stephen, 11 seized him, and brought him before the council. 12 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 13 and the law. 14 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 15 that Moses handed down to us.” 6:15 All 16 who were sitting in the council 17 looked intently at Stephen 18 and saw his face was like the face of an angel. 19
7:1 Then the high priest said, “Are these things true?” 20 7:2 So he replied, 21 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 22 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.’ 23 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 24 made him move 25 to this country where you now live. 7:5 He 26 did not give any of it to him for an inheritance, 27 not even a foot of ground, 28 yet God 29 promised to give it to him as his possession, and to his descendants after him, 30 even though Abraham 31 as yet had no child. 7:6 But God spoke as follows: ‘Your 32 descendants will be foreigners 33 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 34 7:7 But I will punish 35 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 36 and worship 37 me in this place.’ 38 7:8 Then God 39 gave Abraham 40 the covenant 41 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 42 and Isaac became the father of 43 Jacob, and Jacob of the twelve patriarchs. 44 7:9 The 45 patriarchs, because they were jealous of Joseph, sold 46 him into Egypt. But 47 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 48 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 49 Egypt and Canaan, causing 50 great suffering, and our 51 ancestors 52 could not find food. 7:12 So when Jacob heard that there was grain 53 in Egypt, he sent our ancestors 54 there 55 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 56 became known to Pharaoh. 7:14 So Joseph sent a message 57 and invited 58 his father Jacob and all his relatives to come, seventy-five people 59 in all. 7:15 So Jacob went down to Egypt and died there, 60 along with our ancestors, 61 7:16 and their bones 62 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 63 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, 64 the people increased greatly in number 65 in Egypt, 7:18 until another king who did not know about 66 Joseph ruled 67 over Egypt. 68 7:19 This was the one who exploited 69 our people 70 and was cruel to our ancestors, 71 forcing them to abandon 72 their infants so they would die. 73 7:20 At that time Moses was born, and he was beautiful 74 to God. For 75 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 76 Pharaoh’s daughter adopted 77 him and brought him up 78 as her own son. 7:22 So Moses was trained 79 in all the wisdom of the Egyptians and was powerful 80 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 81 to visit his fellow countrymen 82 the Israelites. 83 7:24 When 84 he saw one of them being hurt unfairly, 85 Moses 86 came to his defense 87 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 88 would understand that God was delivering them 89 through him, 90 but they did not understand. 91 7:26 The next day Moses 92 saw two men 93 fighting, and tried to make peace between 94 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 95 Moses 96 aside, saying, ‘Who made 97 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?’ 98 7:29 When the man said this, 99 Moses fled and became a foreigner 100 in the land of Midian, where he became the father of two sons.
7:30 “After 101 forty years had passed, an angel appeared to him in the desert 102 of Mount Sinai, in the flame of a burning bush. 103 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, 104 the God of Abraham, Isaac, 105 and Jacob.’ 106 Moses began to tremble and did not dare to look more closely. 107 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 108 7:34 I have certainly seen the suffering 109 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 110 Now 111 come, I will send you to Egypt.’ 112 7:35 This same 113 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 114 God sent as both ruler and deliverer 115 through the hand of the angel 116 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 117 in the land of Egypt, 118 at 119 the Red Sea, and in the wilderness 120 for forty years. 7:37 This is the Moses who said to the Israelites, 121 ‘God will raise up for you a prophet like me from among your brothers.’ 122 7:38 This is the man who was in the congregation 123 in the wilderness 124 with the angel who spoke to him at Mount Sinai, and with our ancestors, 125 and he 126 received living oracles 127 to give to you. 128 7:39 Our 129 ancestors 130 were unwilling to obey 131 him, but pushed him aside 132 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 133 – we do not know what has happened to him!’ 134 7:41 At 135 that time 136 they made an idol in the form of a calf, 137 brought 138 a sacrifice to the idol, and began rejoicing 139 in the works of their hands. 140 7:42 But God turned away from them and gave them over 141 to worship the host 142 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 143 forty years in the wilderness, was it, 144 house of Israel? 7:43 But you took along the tabernacle 145 of Moloch 146 and the star of the 147 god Rephan, 148 the images you made to worship, but I will deport 149 you beyond Babylon.’ 150 7:44 Our ancestors 151 had the tabernacle 152 of testimony in the wilderness, 153 just as God 154 who spoke to Moses ordered him 155 to make it according to the design he had seen. 7:45 Our 156 ancestors 157 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 158 until the time 159 of David. 7:46 He 160 found favor 161 with 162 God and asked that he could 163 find a dwelling place 164 for the house 165 of Jacob. 7:47 But Solomon built a house 166 for him. 7:48 Yet the Most High 167 does not live in houses made by human hands, 168 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? 169
7:50 Did my hand 170 not make all these things?’ 171
7:51 “You stubborn 172 people, with uncircumcised 173 hearts and ears! 174 You are always resisting the Holy Spirit, like your ancestors 175 did! 7:52 Which of the prophets did your ancestors 176 not persecute? 177 They 178 killed those who foretold long ago the coming of the Righteous One, 179 whose betrayers and murderers you have now become! 180 7:53 You 181 received the law by decrees given by angels, 182 but you did not obey 183 it.” 184
7:54 When they heard these things, they became furious 185 and ground their teeth 186 at him. 7:55 But Stephen, 187 full 188 of the Holy Spirit, looked intently 189 toward heaven and saw the glory of God, and Jesus standing 190 at the right hand of God. 7:56 “Look!” he said. 191 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 192 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 193 they had driven him out of the city, they began to stone him, 194 and the witnesses laid their cloaks 195 at the feet of a young man named Saul. 7:59 They 196 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 197 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 198 When 199 he had said this, he died. 200 8:1 And Saul agreed completely with killing 201 him.
Now on that day a great 202 persecution began 203 against the church in Jerusalem, 204 and all 205 except the apostles were forced to scatter throughout the regions 206 of Judea and Samaria. 8:2 Some 207 devout men buried Stephen and made loud lamentation 208 over him. 209 8:3 But Saul was trying to destroy 210 the church; entering one house after another, he dragged off 211 both men and women and put them in prison. 212
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 213 and began proclaiming 214 the Christ 215 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 216 as they heard and saw the miraculous signs 217 he was performing. 8:7 For unclean spirits, 218 crying with loud shrieks, were coming out of many who were possessed, 219 and many paralyzed and lame people were healed. 8:8 So there was 220 great joy 221 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 222 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 223 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 224 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 225 and the name of Jesus Christ, 226 they began to be baptized, 227 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 228 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 229
8:14 Now when the apostles in Jerusalem 230 heard that Samaria had accepted the word 231 of God, they sent 232 Peter and John to them. 8:15 These two 233 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 234 had not yet come upon 235 any of them, but they had only been baptized in the name of the Lord Jesus.) 236 8:17 Then Peter and John placed their hands on the Samaritans, 237 and they received the Holy Spirit. 238
8:18 Now Simon, when he saw that the Spirit 239 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 240 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, 241 because you thought you could acquire 242 God’s gift with money! 8:21 You have no share or part 243 in this matter 244 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 245 that he may perhaps forgive you for the intent of your heart. 246 8:23 For I see that you are bitterly envious 247 and in bondage to sin.” 8:24 But Simon replied, 248 “You pray to the Lord for me so that nothing of what you have said may happen to 249 me.”
8:25 So after Peter and John 250 had solemnly testified 251 and spoken the word of the Lord, 252 they started back to Jerusalem, proclaiming 253 the good news to many Samaritan villages 254 as they went. 255
8:26 Then an angel of the Lord 256 said to Philip, 257 “Get up and go south 258 on the road that goes down from Jerusalem 259 to Gaza.” (This is a desert 260 road.) 261 8:27 So 262 he got up 263 and went. There 264 he met 265 an Ethiopian eunuch, 266 a court official of Candace, 267 queen of the Ethiopians, who was in charge of all her treasury. He 268 had come to Jerusalem to worship, 269 8:28 and was returning home, sitting 270 in his chariot, reading 271 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 272 to it 273 and heard the man 274 reading Isaiah the prophet. He 275 asked him, 276 “Do you understand what you’re reading?” 8:31 The man 277 replied, “How in the world can I, 278 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 279 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 280 not open his mouth.
8:33 In humiliation 281 justice was taken from him. 282
Who can describe his posterity? 283
For his life was taken away 284 from the earth.” 285
8:34 Then the eunuch said 286 to Philip, “Please tell me, 287 who is the prophet saying this about – himself or someone else?” 288 8:35 So Philip started speaking, 289 and beginning with this scripture 290 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 291 from being baptized?” 8:37 [[EMPTY]] 292 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 293 and Philip baptized 294 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 295 went on his way rejoicing. 296 8:40 Philip, however, found himself 297 at Azotus, 298 and as he passed through the area, 299 he proclaimed the good news 300 to all the towns 301 until he came to Caesarea. 302
9:1 Meanwhile Saul, still breathing out threats 303 to murder 304 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 305 in Damascus, so that if he found any who belonged to the Way, 306 either men or women, he could bring them as prisoners 307 to Jerusalem. 308 9:3 As he was going along, approaching 309 Damascus, suddenly a light from heaven flashed 310 around him. 9:4 He 311 fell to the ground and heard a voice saying to him, “Saul, Saul, 312 why are you persecuting me?” 313 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 314 and enter the city and you will be told 315 what you must do.” 9:7 (Now the men 316 who were traveling with him stood there speechless, 317 because they heard the voice but saw no one.) 318 9:8 So Saul got up from the ground, but although his eyes were open, 319 he could see nothing. 320 Leading him by the hand, his companions 321 brought him into Damascus. 9:9 For 322 three days he could not see, and he neither ate nor drank anything. 323
9:10 Now there was a disciple in Damascus named Ananias. The 324 Lord 325 said to him in a vision, “Ananias,” and he replied, “Here I am, 326 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 327 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 328 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 329 “Lord, I have heard from many people 330 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 331 all who call on your name!” 332 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 333 to carry my name before Gentiles and kings and the people of Israel. 334 9:16 For I will show him how much he must suffer for the sake of my name.” 335 9:17 So Ananias departed and entered the house, placed 336 his hands on Saul 337 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 338 has sent me so that you may see again and be filled with the Holy Spirit.” 339 9:18 Immediately 340 something like scales 341 fell from his eyes, and he could see again. He 342 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 343 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 344 saying, “This man is the Son of God.” 345 9:21 All 346 who heard him were amazed and were saying, “Is this not 347 the man who in Jerusalem was ravaging 348 those who call on this name, and who had come here to bring them as prisoners 349 to the chief priests?” 9:22 But Saul became more and more capable, 350 and was causing consternation 351 among the Jews who lived in Damascus by proving 352 that Jesus 353 is the Christ. 354
9:23 Now after some days had passed, the Jews plotted 355 together to kill him, 9:24 but Saul learned of their plot against him. 356 They were also watching 357 the city gates 358 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 359 in the wall by lowering him in a basket. 360
9:26 When he arrived in Jerusalem, 361 he attempted to associate 362 with the disciples, and they were all afraid of him, because they did not believe 363 that he was a disciple. 9:27 But Barnabas took 364 Saul, 365 brought 366 him to the apostles, and related to them how he had seen the Lord on the road, that 367 the Lord had spoken to him, and how in Damascus he had spoken out boldly 368 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 369 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 370 with the Greek-speaking Jews, 371 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 372 and sent him away to Tarsus.
9:31 Then 373 the church throughout Judea, Galilee, 374 and Samaria experienced 375 peace and thus was strengthened. 376 Living 377 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 378 increased in numbers.
1 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.
2 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).
3 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).
4 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.
5 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
6 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
7 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.
8 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
9 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.
10 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
11 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
12 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
13 sn This holy place is a reference to the temple.
14 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.
15 tn Or “practices.”
16 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.
17 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
18 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
19 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.
20 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
21 tn Grk “said.”
22 tn Or “ancestor”; Grk “father.”
23 sn A quotation from Gen 12:1.
24 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
25 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.
26 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.
27 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.
28 tn Grk “a step of a foot” (cf. Deut 2:5).
29 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
30 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.
31 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
32 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.
33 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
34 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
35 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).”
36 tn The words “of there” are not in the Greek text, but are implied.
37 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
38 sn An allusion to Exod 3:12.
39 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
40 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
41 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.
42 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.
43 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.
44 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
45 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.
46 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.
47 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.
48 tn Or “appointed.” See Gen 41:41-43.
49 tn Grk “came upon all Egypt.”
50 tn Grk “and,” but logically causal.
51 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.
52 tn Or “forefathers”; Grk “fathers.”
53 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).
54 tn Or “forefathers”; Grk “fathers.”
55 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.
56 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
57 tn The words “a message” are not in the Greek text, but are implied.
58 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
59 tn Grk “souls” (here an idiom for the whole person).
60 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.
61 tn Or “forefathers”; Grk “fathers.”
62 tn “and they.”
63 sn See Gen 49:29-32.
64 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.
65 tn Grk “the people increased and multiplied.”
66 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).
67 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
68 sn A quotation from Exod 1:8.
69 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.”
70 tn Or “race.”
71 tn Or “forefathers”; Grk “fathers.”
72 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
73 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).
74 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).
75 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”).
76 tn Or “exposed” (see v. 19).
77 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.
78 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
79 tn Or “instructed.”
80 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
81 tn Grk “heart.”
82 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
83 tn Grk “the sons of Israel.”
84 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.
85 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.
86 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
87 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
88 tn Grk “his brothers.”
89 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
90 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
91 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.
92 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
93 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
94 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
95 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
96 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
97 tn Or “appointed.”
98 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
99 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.
100 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.
101 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.
102 tn Or “wilderness.”
103 sn An allusion to Exod 3:2.
104 tn Or “ancestors”; Grk “fathers.”
105 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.
106 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
107 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
108 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.
109 tn Or “mistreatment.”
110 tn Or “to set them free.”
111 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.
112 sn A quotation from Exod 3:7-8, 10.
113 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).
114 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.
115 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
116 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).
117 tn Here the context indicates the miraculous nature of the signs mentioned.
118 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
119 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.
120 tn Or “desert.”
121 tn Grk “to the sons of Israel.”
122 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
123 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.
124 tn Or “desert.”
125 tn Or “forefathers”; Grk “fathers.”
126 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.
127 tn Or “messages.” This is an allusion to the law given to Moses.
128 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.
129 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.
130 tn Or “forefathers”; Grk “fathers.”
131 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.
132 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
133 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
134 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.
135 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.
136 tn Grk “In those days.”
137 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.
138 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.
139 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
140 tn Or “in what they had done.”
141 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
142 tn Or “stars.”
143 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
144 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
145 tn Or “tent.”
146 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
147 tc ‡ Most
148 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
149 tn Or “I will make you move.”
150 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
151 tn Or “forefathers”; Grk “fathers.”
152 tn Or “tent.”
153 tn Or “desert.”
154 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
155 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.
156 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.
157 tn Or “forefathers”; Grk “fathers.”
158 tn Or “forefathers”; Grk “fathers.”
159 tn Grk “In those days.”
160 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.
161 tn Or “grace.”
162 tn Grk “before,” “in the presence of.”
163 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”).
164 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
165 tc Some
166 sn See 1 Kgs 8:1-21.
167 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
168 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).
169 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
170 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
171 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
172 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
173 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.
174 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
175 tn Or “forefathers”; Grk “fathers.”
176 tn Or “forefathers”; Grk “fathers.”
177 sn Which…persecute. The rhetorical question suggests they persecuted them all.
178 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.
179 sn The Righteous One is a reference to Jesus Christ.
180 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).
181 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.
182 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.
183 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
184 tn Or “did not obey it.”
185 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
186 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
187 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
188 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
189 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.
190 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.
191 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.
192 sn They covered their ears to avoid hearing what they considered to be blasphemy.
193 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.
194 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.
195 tn Or “outer garments.”
196 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.
197 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.
198 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).
199 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.
200 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.
201 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
202 tn Or “severe.”
203 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.”
204 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
205 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.
206 tn Or “countryside.”
207 tn “Some” is not in the Greek text, but is implied.
208 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.
209 tn Or “mourned greatly for him.”
210 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.
211 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
212 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
213 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.
214 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
215 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
216 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
217 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).
218 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.
219 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
220 tn Grk “and there came about,” but this is somewhat awkward in English.
221 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.
222 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
223 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
224 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.’”
225 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
226 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
227 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
228 tn Or “he kept close company with.”
229 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.
230 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
231 tn Or “message.”
232 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.
233 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.
234 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
235 tn Or “fallen on.”
236 sn This is a parenthetical note by the author.
237 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
238 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.
239 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
240 tn Or “ability”; Grk “authority.”
241 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.
242 tn Or “obtain.”
243 tn The translation “share or part” is given by L&N 63.13.
244 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.
245 tn Or “and implore the Lord.”
246 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.
247 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.
248 tn Grk “Simon answered and said.”
249 tn Grk “may come upon.”
250 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
251 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.
252 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.
253 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”).
254 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
255 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
256 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
257 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
258 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.
259 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.
260 tn Or “wilderness.”
261 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.”
262 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.
263 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.
264 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.
265 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.”
266 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.
267 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.
268 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.
269 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.
270 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.
271 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.
272 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
273 tn The words “to it” are not in the Greek text but are implied.
274 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
275 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.
276 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.”
277 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
278 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.
279 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
280 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.
281 tc ‡ Most later
282 tn Or “justice was denied him”; Grk “his justice was taken away.”
283 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
284 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
285 sn A quotation from Isa 53:7-8.
286 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
287 tn Grk “I beg you,” “I ask you.”
288 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
289 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.
290 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.
291 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
292 tc A few later
293 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.”
294 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
295 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
296 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
297 tn Or “appeared.”
298 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
299 tn The words “the area” are not in the Greek text but are implied.
300 tn Or “he preached the gospel.”
301 tn Or “cities.”
302 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.
303 tn Or “Saul, making dire threats.”
304 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.
305 sn See the note on synagogue in 6:9.
306 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).
307 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.
308 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
309 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.
310 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
311 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.
312 tn The double vocative suggests emotion.
313 sn Persecuting me. To persecute the church is to persecute Jesus.
314 tn Or “But arise.”
315 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
316 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.
317 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
318 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.
319 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
320 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.
321 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
322 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.
323 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.
324 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.
325 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).
326 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
327 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
328 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
329 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.
330 tn The word “people” is not in the Greek text, but is implied.
331 tn Grk “to bind.”
332 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).
333 tn Or “tool.”
334 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
335 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.”
336 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.
337 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
338 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”).
339 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
340 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.
341 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
342 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.
343 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.
344 sn See the note on synagogue in 6:9.
345 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.
346 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.
347 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
348 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.
349 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.
350 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.
351 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
352 tn Or “by showing for certain.”
353 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
354 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.
355 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).
356 tn The words “against him” are implied, as suggested by L&N 30.71.
357 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
358 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.
359 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.
360 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
361 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
362 tn Or “join.”
363 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
364 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
365 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
366 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.
367 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.
368 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
369 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.”
370 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
371 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.
372 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.
373 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
374 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.
375 tn Grk “had.”
376 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).
377 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.
378 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.